[...]ad shall be unclean
every swarming thing that swarms upon the earth is an abomination; it shall not be eaten. whatever goes on its belly, and whatever goes on all fours, it whatever has many feet, will the swarming things that swarm upon the earth, you shall not eat; for they are an abomination.
}-- Douglas--> (intent is) disciplinary =/= doctrinal
...as X ... disposed to believe Y
clean animals
animals animated by other beings (superhuman, demonic, etc.)
the idea of allegorical exegesis --> “each law about forbidden foods has its deep reasons”
“cloven-hoofed animal which part their hooves : all our actions must betray proper ethical distinction and be directed towards righteousness”
“chewing the cud : memory”
old testament
•blessing: source of all good things
•withdrawal of blessing: source of all dangers
xxxxxx
--------[how can we ask without question markan class='qstn'>?an>]
*Lili: through acts/gestures, by creating relationality, and by using reiterational processes
*Esta: my body knows the answer of what i ask, other states of body, what is markan class='qstn'>?an> --> culture/context specific
*Seba: finding the best questions in beauty is about learning pronunciation, the issue of pronunciation instead of questioning (or their mergean class='qstn'>?an>), (statement/question) --> doubt --> postponing an immediate answer (“but before you answer...”) --> death of question
*Esteban: not to do: impose an answer, not triggering in the other, expecting an idea of an answer
*Arianna: deep truth involved, process, point of passage (the axis of child traverses your axis) what you say to the other is a container
*Joke: question --to--> invitation, creating the invitation
*Pierre: posting a problem is not about general sentences, it is about finding new relations in the existing fabric of the world, problematizing our intuitions into problems, therefore it is important to have the “an class='qstn'>?an>”
*Sina: remembering beyond history
--------[how can we enter something and not enter it at the same timean class='qstn'>?an>]
*Thiago: nonpresence <--> thinking, without bodyan class='qstn'>?an>!
*Aela: is about the question of distance and inside/outside, by practicing openness, it is about when something enters ‘you’
*Sana: physical-presence =/= imagination (mental activity ~= dream) {She needs to see Miyazaki}
*Roger: we do it all the time, for him it is more about active engagement, role of feelings, moments that you are pushed out by the entity
*Maarten: no! enter =/= not-enter, research depends on definitions
*Juan: layers of realities are involved, it is about expanding the consciousness by charming it into 90an class='prcnt'>%an> presences, theater gives a yes/no quality to the question of entering, actors, stage as Dystopie of presence
*Xiri: yes! this is[...]
(1)[...notes/midday review.txt]%0[...]خن
حفظ + قال ==> سخن
قرآن و اخبار و لغت و نحو و تصریف
اهل طریقت --> زبان خود (را میخواهد)
اهل شریعت --> اخبار (کفایت میکند)
imperative عطار --> وظیفه ساختن
(for Attar:) از دل --به--> (<--؟--) صحرا
باز شدن در سخن ==> شطح =/= سواد مفتی
}== حرکت اسرار
[شطح: بیرون شدن از کناره ی رودخانه, deviation]
نظایرات عجیب
مضمرات غیب
سر به جوشش ==> زبان به سخن
دل --> زبان --> رو ؟
(arabic/european) --> (عجمی)
راستی =/= صحت
| |
(عبارت =/= نیت)
معاملت در رضا پسندیده است =/= معاملت در صبر
رضا: چنان که دارد چنان باشد (هیچ)
شطح بایزید:
خانه --> خداوند خانه --> *هیچ*
بایزید: بیچاره بایزید، سی سال است تا من بایزید را می طلبم و نام و نشان او را نمی یابم. (id)
describable موصوفی: چیزی که وصفش می توان کرد
بازدید = دیده شدن /آفتاب صفت
دانستن = اعتقاد داشتن /زمین شکل
یادداشت = ذکر /آب نهاد
ماضی استمراری ~~--> ی
فعل متحرک در جمله (بی جایگاهی فعل) ==> خودجوشی و خود انگیختگی اندیشه و کنش کلامی
نوآوری innovation ==> “جهان خود” (your world) [~ آفرینش هنری، سبک خود، etc.]
=/= نحو: پیوند ارگانیک با جهان دیگران
=/= ابداع: poiesis
(we are />
(we are interested in strange because we are strange ourselvesan class='qstn'>?an>)
غریب با غریب الف گیرد (؟)
| |
خود ذکر غریب
شعر - شرع - عرش
| | |
؟ قانون جهان منظم
ajayeb (شگفتی رویداد نامتعارف) ==> تبدیل شدن سوژه به ابژه tabdil shodan-e suje be obje
Kelile Demne (indian style) --> story within story
=/=
Attar's Tazkirat al-Awliya --> list
نوشتم باد، آنچه دید.
...از بهر حق عداوت کرد(ن)
غیب --> غریب --> غرایب --> عجایب --> نامه
نفاق =/=؟ contradiction
| |
(در خود) (split)
...................................
amoral, amorphous or polymorphous
to reside under the mark of ambiguity
[to be[...]
(103733)[...notes/sanaan full text.txt]%59.9[...] are riding on metaphores to move in a densely classified world
“There is no way of ever getting access to the past except through classification systems of one sort or another - formal or informal, hierarchical or not” Bowker
•“in the 14th century” --> segmentation of time, system of calendar
•“Iranian” --> discourse of national genius only arose in the 19th century
•“revolution” --> our current conception of ‘revolution’ is marked by the historiographical work of Karl Marx
•(historiographical traditions)
compare first lines of Halaj's biography in Attar and Wikipedia:
•آن فی الله فی سبیل الله آن شیر بیشه تحقیق آن شجاع صفدر صدیق آن غرقه دریای مواج حسین منصور حلاج رحمةالله علیه کار او کاری عجب بود و واقعات غرایب که خاص او را بود که هم در غایت سوز و اشتیاق بود و در شدت لهب و فراق مست و بیقرار و شوریده روزگار بود و عاشق صادق و پاک باز و جد وجهدی عظیم داشت و ریاضتی و کرامتی عجب و عالی همت و رفیع قدر بود او را تصانیف بسیار است [...]
•Mansur al-Hallaj (Arabic: Abū ‘l-Muġīṭ Al-Ḥusayn bin Manṣūr al-Ḥallāğ; Persian: Mansūr-e Ḥallāj) (c. 858 – 26 March 922) (Hijri c. 244 AH – 309 AH) was a Persian mystic, poet and teacher of Sufism [...]
(at the end it is the colonialism that) decides what a disease is [=/= other system/culture (fragile networks) for classifying diseases of the body and spirit, such as ajayeb. (for example see how schizophrenia is classified and understood)]
--> practical ontology
representation of the past
sequencing of the present
==> making it appear that science describes nature --> social power
(at the end you see only those actants who arthose actants who are strong enough, and shaped in the right way, to impact)
“[...] the loosest classification of work is accorded to those with the most power and discretion, who are able to set their own terms.” Bowker 1996
lingua franca of the medical insurance companies
actor network theory: looking in detail at the role of (relatively) black-boxed hybrids [what scientists are actually manufacturing] in creating the discourse of pure science (as endpoint)
science's objective account of natural order:
•trials of strength
•enrolling of allies
•cascades of inscriptions
•operation of immutable mobiles
--> development of standards
‘Janus face’ of science
[Janus, in ancient Roman is the god of beginnings, gates, transitions, time, duality, doorways, passages, and endings. a god of transitions. having two faces, he looks to the future and to the past. (Greeks ha[...]
(115788)[...notes/khmarchive.txt]%67.2[...]اید و بچّه را در آفتاب نهد. به یک روز بزرگ گردد. چون آفتاب فرو رود، بمیرد و بچّه آبستن گردد. دیگر روز که آفتاب برآید، بمیرد وعمر وی یک شب و دو روز بود.
به حدود مکران وتیردابه یست بزرگ از دریا براید و در آفتاب مینگرد و بیهوش گردد تا به وقت زوال چنان شود که مرده، ملاحان با وی بازی کنند، چو آفتاب فرو رود زنده گردد، در آفتاب جان بدهد و از وی سیر نگردد
از اسکندر رومی پرسیدند که در عالم چه دیدی از عجایب؟ گفت در مشارق و مغارب گردیدم اعجوبه دیدم به چین و ماچین. در مفازهٔ درختها دیدم رسته، بوی مشک از آن میدمید و از بامداد که آفتاب برآمدی تا وقت زوال از زمین برمیخاستی و پس از زوال به زمین فرو شدی، به وقت غروب تمام به زمین فرو رفته بودی، روز دگر که آفتاب بر آمدی درختها سر از آب بر آوردی.
...................................
in Nezami (with the notion of bamdad بامداد morning):
چو برزد بامدادان خازن چین به درج گوهرین بر قفل زرین
چو بر زد بامدادن بور گلرنگ غبار آتشین از نعل بر سنگ
بامدادان که صبح زرین تاج کرسی از زر نهاد و تخت از عاج
بامدادان که روز روشن گشت شب تاریک فرش خود بنوشت
صبح یک زخمی دو شمشیری داد مه را ز خون خود سیری
چو صبح از دم گرگ برزد زبان به خفتن درآمد سگ پاسبان
خروس غنوده فرو ده فرو کوفت بال دهل زن بزد بر تبیره دوال
که چون بامدادان چراغ سپهر جمال جهان را برافروخت چهر
به جلوه برآورد خورشید دست عروسانه بر کرسی زر نشست
به نیک اختری روزی از بامداد که شب روز را تاج بر سر نهاد
چو آمد زلف شب در عطر رسائی به تاریکی فرو شد روشنائی
برون آمد ز پرده سحر سازی شش اندازی بجای شیشه بازی
چو مشگین جعد شب را شانه کردند چراغ روز را پروانه کردند
به زیر تختهنرد آبنوسی نهان شد کعبتین سندروسی
بر آمد مشتری منشور بر دست که شاه از بند و شاپور از بلا رست
چو شد دوران سنجابی وشق دوز سمور شب نهفت از [...]
(154523)[...notes/reports on time.txt]%89.5[...]ندوه رسیدی آفتابش بر سر کوه
سیاهی بر سپیدی نقش بستی علم برخاستی سلطان نشستی
چو شب روی از ولایت در کشیدی سپاه روز رایت بر کشیدی
night in Nezami's Khamse:
فرو زنده شبی روشنتر از روز جهان روشن به مهتاب شبافروز
شبی باد مسیحا در دماغش نه آن بادی که بنشاند چراغش
ز تاریکی در آن شب یک نشان بود که آب زندگی دروی نهان بود
سوادی نه بر آن شبگون عماری جز آن عصمت که باشد پردهداری
صبا گرد از جبین جان زدوده ستاره صبح را دندان نموده
شبی بود از در مقصود جوئی مراد آن شب ز مادر زاد گوئی
ازین سو زهره در گوهر گسستن وز آن سو مه به مروارید بستن
[...]
(154526)[...notes/reports on time.txt]%89.6[...]ن شب یک نشان بود که آب زندگی دروی نهان بود
سوادی نه بر آن شبگون عماری جز آن عصمت که باشد پردهداری
صبا گرد از جبین جان زدوده ستاره صبح را دندان نموده
شبی بود از در مقصود جوئی مراد آن شب ز مادر زاد گوئی
ازین سو زهره در گوهر گسستن وز آن سو مه به مروارید بستن
زمین در مشک پیمودن به خروار هوا در غالیه سودن صدفوار
ز مشک افشانی باد طربناک عبیرآمیز گشته نافه خاک
دماغ عالم از باد بهاری هوا را ساخته عود قماری
سماع زهره شب را در گرفته مه یک هفته نصفی بر گرفته
ثریا بر ندیمی خاص گشته عطارد بر افق رقاص گشته
جرس جنبانی مرغان شبخیز جرسها بسته در مرغ شبآویز
دد و دام از نشاط دانه خویش همه مطرب شده در خانه خویش
اگر چه مختلف آواز بودند همه با ساز شب دمساز بودند
...................................
climate in Nezami:
یکی شب از شب نوروز خوشتر چه شب کز روز عید اندوه کشتر
سماع خرگهی در خرگه شاه ندیمی چند موزون طبع و دلخواه
زمستان گشته چون ریحان ازو خوش که ریحان زمستان آمد آتش
...................................
in Shahnameh (night):
چو شب گردش روز پرگار زد فروزنده را مهره در قار زد
سوی خانه رفتند هر سه چوباد شب آمد بخفتند پیروز و شاد
چو خورشید زد عکس برآسمان پراگند بر لاژورد ارغوان
به شادی درآمد شب دیریاز چو خورشید رخشنده بگشاد راز
شب تیره تا شد بلند آفتاب همی گشت با نوذر افراسیاب
شب تیره تا برکشد روز چاک نیایش کنم پیش یزدان پاک
شب تیره چون روی زنگی سیاه ستاره نه پیدا نه خورشید و ماه
تو خورشید گفتی به بند اندرست ستاره به خم کمند اندرست
ز شبگیر تا تیره شد آفتاب همی خون به جوی اندر آمد چو آب
به روز درخشان شب آمد سیاه چپ و راست لشکر بیاراستند
...................................
in old Farsi:
پرچم = دم گاو بزرگ
خانه = اتاق
هیجان = مستی جنسی (حیوان نر)، جنبش دریا
دانستن to know [...]
(154528)[...notes/reports on time.txt]%89.7[...]
زمستان گشته چون ریحان ازو خوش که ریحان زمستان آمد آتش
...................................
in Shahnameh (night):
چو شب گردش روز پرگار زد فروزنده را مهره در قار زد
سوی خانه رفتند هر سه چوباد شب آمد بخفتند پیروز و شاد
چو خورشید زد عکس برآسمان پراگند بر لاژورد ارغوان
به شادی درآمد شب دیریاز چو خورشید رخشنده بگشاد راز
شب تیره تا شد بلند آفتاب همی گشت با نوذر افراسیاب
شب تیره تا برکشد روز چاک نیایش کنم پیش یزدان پاک
شب تیره چون روی زنگی سیاه ستاره نه پیدا نه خورشید و ماه
تو خورشید گفتی به بند اندرست ستاره به خم کمند اندرست
ز شبگیر تا تیره شد آفتاب همی خون به جوی اندر آمد چو آب
به روز درخشان شب آمد سیاه چپ و راست لشکر بیاراستند
...................................
in old Farsi:
پرچم = دم گاو بزرگ
خانه = اتاق
هیجان = مستی جنسی (حیوان نر)، جنبش دریا
دانستن to know = توانستن to be able to
خسته شدن getting tired = مجروح شدن getting injured
سرشتن to create = مخلوط کردن to mix, compose
راه بردن = شناختن، بلد بودن
raftan = eshal gerftan
dashtan = motevaghef kardan
afzudan = toghyan kardan
TRAVEL*
an class="prgrph">-Adam Olearius (ambassador, translator, Russian+Persian)
an>
an class="prgrph">-Sa'di (poet, traveler, theorist of love and friendship, )
an>hip, )
an class="prgrph">-Sana+Sina (artist, researcher, translator, )
an>
worldan class='qstn'>?an> what is late todayan class='qstn'>?an> trans-late: beyond being late --> travel and arriving late
travel, trans, transportation, poetry, disruption in travel, traumatic travel, log,
traumatic travel:
poetic source/act
related to refuging
voyage
exploration
investigate poetry and travel in the 12th century and 16th century and 21st century encounter
translational worlding between German Iranian cross-cultural speculative narratives that we fabulate with artistic and research methodologies
trajectory, destined beings, translations, transportation, routs, paths, maps,
transportation system
translation system
error in destination(an class='qstn'>?an>) [ontology of ‘error’ in 12th, 16th, 21st]
mutation in the garden(an class='qstn'>?an>)
technological system of destiny -an class='qstn'>?an>-> Sa'di
the flow of energy and material : dejle-biaban continuity[...]
(154532)[...notes/reports on time.txt]%89.7[...]>
...as X ... disposed to believe Y
clean animals
animals animated by other beings (superhuman, demonic, etc.)
the idea of allegorical exegesis --> “each law about forbidden foods has its deep reasons”
“cloven-hoofed animal which part their hooves : all our actions must betray proper ethical distinction and be directed towards righteousness”
“chewing the cud : memory”
old testament
•blessing: source of all good things
•withdrawal of blessing: source of all dangers
xxxxxx
the issue of pronunciation instead of questioning (or their merge?), (statement/question) --> doubt --> postponing an immediate answer (“but before you answer...”) --> death of question
*Esteban: not to do: impose an answer, not triggering in the other, expecting an idea of an answer
*Arianna: deep truth involved, process, point of passage (the axis of child traverses your axis) what you say to the other is a container
*Joke: question --to--> invitation, creating the invitation
*Pierre: posting a problem is not about general sentences, it is about finding new relations in the existing fabric of the world, problematizing our intuitions into problems, therefore it is important to have the “?”
*Sina: remembering beyond history
--------[how can we enter something and not enter it at the same time?]
*Thiago: nonpresence <--> thinking, without body?!
*Aela: is about the question of distance and inside/outside, by practicing openness, it is about when something enters ‘you’
*Sana: physical-presence =/= imagination (mental activity ~= dream) {She needs to see Miyazaki}
*Roger: we do it all the time, for him it is more about active engagement, role of feelings, moments that you are pushed out by the entity
*Maarten: no! enter =/= not-enter, research depends on definitions
*Juan: layers of realities are involved, it is about expanding the consciousness by charming it into 90% presences, theater gives a yes/no quality to the question of entering, actors, stage as Dystopie of presence
*Xiri: yes! this is often the case, we are between 2nd-chances and being-torn-apart
--------[who told the first joke?]
*Gerald: objects =/= actual life (absurdity and absoluteness of objects) (contemplating about object ==> inner smile)
*Nicolas: father (by not getting it right), not mother (she is not the teller type), the tickler is about lunching possibilities
*V[...]
(172606)[...notes/midday review.txt]%0[...]lss="brkr">
--------[how can we ask without question mark?]
*Lili: through acts/gestures, by creating relationality, and by using reiterational processes
*Esta: my body knows the answer of what i ask, other states of body, what is mark? --> culture/context specific
*Seba: finding the best questions in beauty is about learning pronunciation, the issue of pronunciation instead of questioning (or their merge?), (statement/question) --> doubt --> postponing an immediate answer (“but before you answer...”) --> death of question
*Esteban: not to do: impose an answer, not triggering in the other, expecting an idea of an answer
*Arianna: deep truth involved, process, point of passage (the axis of child traverses your axis) what you say to the other is a container
*Joke: question --to--> invitation, creating the invitation
*Pierre: posting a problem is not about general sentences, it is about finding new relations in the existing fabric of the world, problematizing our intuitions into problems, therefore it is important to have the “?”
*Sina: remembering beyond history
--------[how can we enter something and not enter it at the same time?]
*Thiago: nonpresence <--> thinking, without body?!
*Aela: is about the question of distance and inside/outside, by practicing openness, it is about when something enters ‘you’
*Sana: physical-presence =/= imagination (mental activity ~= dream) {She needs to see Miyazaki}
*Roger: we do it all the time, for him it is more about active engagement, role of feelings, moments that you are pushed out by the entity
*Maarten: no! enter =/= not-enter, research depends on definitions
*Juan: layers of realities are involved, it is about expanding the consciousness by charming it into 90% presences, theater gives a yes/no quality to the question of entering, actors, stage as Dystopie of presence
*Xiri: yes! this is often the case, we are between 2nd-chances and being-torn-apart
--------[who told the first joke?]
*Gerald: objects =/= actual life (absurdity and absoluteness of objects) (contemplating about object ==> inner smile)
*Nicolas: father (by not getting it right), not mother (she is not the teller type), the tickler is about lunching possibilities
*Vladimir: God, Vladimir thinks this is theological and therefore axiomatic (that means self-evident or unquestionable)
*Lise: Monty Python, specifically the philosopher soccer video, in the way that makes you laugh
*Elke: God, God said “this is reality” (but we didn't get his joke)
*Steven: some funny kid in the street when he was 5 or 6, and it wasn't really a joke more a story
...................................
i like to set up a synonym-finder machine
(looking at mutations of ...)
--> the same way that in Attar's birds, one birds trying to con[...]
(172607)[...notes/midday review.txt]%0[...]he entity
*Maarten: no! enter =/= not-enter, research depends on definitions
*Juan: layers of realities are involved, it is about expanding the consciousness by charming it into 90% presences, theater gives a yes/no quality to the question of entering, actors, stage as Dystopie of presence
*Xiri: yes! this is often the case, we are between 2nd-chances and being-torn-apart
--------[who told the first joke?]
*Gerald: objects =/= actual life (absurdity and absoluteness of objects) (contemplating about object ==> inner smile)
*Nicolas: father (by not getting it right), not mother (she is not the teller type), the tickler is about lunching possibilities
*Vladimir: God, Vladimir thinks this is theological and therefore axiomatic (that means self-evident or unquestionable)
*Lise: Monty Python, specifically the philosopher soccer video, in the way that makes you laugh
*Elke: God, God said “this is reality” (but we didn't get his joke)
*Steven: some funny kid in the street when he was 5 or 6, and it wasn't really a joke more a story
...................................
i like to set up a synonym-finder machine
(looking at mutations of ...)
--> the same way that in Attar's birds, one birds trying to convince another birds, is living by a roaming assemblage of assertions, and not really an argument--i am also not having any argument in that sense
the words locked to certain meanings----lock is another word for lure, a key and lock seducing each other, we can check its mechanics
three interesting objects from apass’ environment:
-opposite
-omen
-alarm
in the beginning there was the ... rather than the word ‘or’
(or is about joke, alternatives, and maybes)
a mouthful: as much as a mouth will hold. : a word, name, or phrase that is very long or difficult to say. : something said that has a lot of meaning or importance.
interdisciplinary exploration of
is “what is your project about again?” the question we want to ask in apass? does this question really helps the other? or is it just for you, the questioner?
-how to resist the interference of double click?
...................................
(in the direction of my research; hastily opening the ontological envelope that saves a heart full of “list of specifications”...)
the visit will be to the ‘European Committee for Standardization’ (CEN, French: Comité Européen de Normalization), one of the EU fostered nonprofit public institutions of the cutting-edge development regarding ambitious notion of ‘data,’ ‘systematic knowledge,’ and ‘specifications’. the excursion will be oriented towards a meeting between the participants of advanced performance and scenography studies[...]
(172608)[...notes/midday review.txt]%0.1[...]cation, migration of questions out of the areas of instrumental fitness, human relation to the surrounding world, impoverished zoologies--under techno-epistemo-anthropocentric values, squeezing prehistoric modes of weakening subjectival normativity--a field that today gets heavily technologized,
...................................
to bring our needs and lures towards each other
bring my lure to the table (that thing which i can't stop following)
who/what are you pregnant with?
(that is what you are proposing)
(that is to play with the ‘histories of body and mind’ [Haraway] you inherit --> for me is to play with the pre-subjective singularities)
[inheritance is of great importance for our research. it is about the passing of obligations from something ghost-like. i am sure we have other modes of response available to us other than how Hamlet takes in what is inherited to him, other ways of responding to the ghostly beings that talk to us from death. (inheritance ~= inhabiting spirit [they cannot be possess as a piece of property], reading inflaming flashes of remote spirits [--> is this hear from one another looks like? is technology placed at the source of this reflection?--technology itself answers the call--(Avital)]) could we work with Ophelia's kind of #Wortsalad instead? (Salad-e Kalame, khoresht-e kalame; same thing happens to Shirin of in Khosro Shirin, but unlike Shakespeare, Nezami allows another poetic drift;) Heidegger's “die Sprache spricht” : language is monologue --?--> schizophrenia and schizophrenic discourse --?--> structure of speaking]
[speaking asserts a certain temporal priority which we must undermine]
-listening *before* speaking
-“We hear language speaking” (Heidegger); a non-organic speaking; language is not equipped with organs of speech? (Avital)
serious joking / joking seriousness [Haraway]
joke/jest/gesture
a space of play --> where ideas come in to being
(story of ‘or’. is it where the original joker came? using or instead of and)
(there is no ‘or’ in nature!? what are the earlier forms of or that we can trace in cave paintings or tool makings?)
**if you don't take my idea seriously i will be utterly incomprehensible**
crafts-person for the building of lures of propositions --> ‘abstractions’
(abstraction is fragile and can hold worlds together)
where Europe comes from? (woher kommst du? i am born in, i am born in, ...)
what animates us rather than what civilizes us
(to Shabnam:) to ‘mourn with’ rather than ‘mourn about’
(-about =/= -with)
(structure of mourning)
to break in the philosophical and biological headquarters (and steal their stories, their abstractions, etc.)
exchanging and sharing instruments and languages
[...]
(172609)[...notes/midday review.txt]%0.2[...]to play with the ‘histories of body and mind’ [Haraway] you inherit --> for me is to play with the pre-subjective singularities)
[inheritance is of great importance for our research. it is about the passing of obligations from something ghost-like. i am sure we have other modes of response available to us other than how Hamlet takes in what is inherited to him, other ways of responding to the ghostly beings that talk to us from death. (inheritance ~= inhabiting spirit [they cannot be possess as a piece of property], reading inflaming flashes of remote spirits [--> is this hear from one another looks like? is technology placed at the source of this reflection?--technology itself answers the call--(Avital)]) could we work with Ophelia's kind of #Wortsalad instead? (Salad-e Kalame, khoresht-e kalame; same thing happens to Shirin of in Khosro Shirin, but unlike Shakespeare, Nezami allows another poetic drift;) Heidegger's “die Sprache spricht” : language is monologue --?--> schizophrenia and schizophrenic discourse --?--> structure of speaking]
[speaking asserts a certain temporal priority which we must undermine]
-listening *before* speaking
-“We hear language speaking” (Heidegger); a non-organic speaking; language is not equipped with organs of speech? (Avital)
serious joking / joking seriousness [Haraway]
joke/jest/gesture
a space of play --> where ideas come in to being
(story of ‘or’. is it where the original joker came? using or instead of and)
(there is no ‘or’ in nature!? what are the earlier forms of or that we can trace in cave paintings or tool makings?)
**if you don't take my idea seriously i will be utterly incomprehensible**
crafts-person for the building of lures of propositions --> ‘abstractions’
(abstraction is fragile and can hold worlds together)
where Europe comes from? (woher kommst du? i am born in, i am born in, ...)
what animates us rather than what civilizes us
(to Shabnam:) to ‘mourn with’ rather than ‘mourn about’
(-about =/= -with)
(structure of mourning)
to break in the philosophical and biological headquarters (and steal their stories, their abstractions, etc.)
exchanging and sharing instruments and languages
this is about building something that is ‘good enough’ to get you through...
these practices doesn't necessarily produce ‘separate entities’ (indivis)
am i fantasizing creating a monolithic structure of ideas?
critique is an art that tangles with what you are proposing
(like an octopus in a lure)
...................................
stories that can interrupt death (of our time, anthropocene, etc.)
(example of biology-story into culture-story: (1) ladder of evolution --> progress (2) sperm/egg[...]
(172610)[...notes/midday review.txt]%0.2[...]/>
•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 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,[...]
(172611)[...notes/midday review.txt]%0.8[...]or 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 environment (bed or whatever) are outstretches of homeliness and forces that distribute across space and discourse, territories and sensing zones, you are an exchange between self and environment. this is pragmatism. like the variety of bed sheets, we are proposed with answers that vary, before posing any question.
to reformulate the question that was posed to you: how your proposal is capable of traversing from the bed to the wild?
pre-historic personhood[...]
(172612)[...notes/midday review.txt]%0.9[...]able 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 environment (bed or whatever) are outstretches of homeliness and forces that distribute across space and discourse, territories and sensing zones, you are an exchange between self and environment. this is pragmatism. like the variety of bed sheets, we are proposed with answers that vary, before posing any question.
to reformulate the question that was posed to you: how your proposal is capable of traversing from the bed to the wild?
pre-historic personhood
my work is concerned with connections, mediation and passages.
what you take for granted, is in another words, what that you can't not know.
(my proposal:)
the past is not absolute!
the idea is that the mythical became the mythological --> Things could be treasured for their beauty as opposed to
their utility or their numinousness.
(Martha Kenney's) “wild facts”
facts that won't hold still
fables
fables of ajayeb, creatures of imaginations, (im)possible worlds
...................................
your institutional hacks
three things to consider in my work:
projection, immersion, and synthesis
seeking to be at once inside and outside the topic
the issue of topology --[...]
(172613)[...notes/midday review.txt]%0.9[...]structionist-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 digital hegemonies (digital ==> cultural ==> material) (changes to the built digital environments, possiblities of reconfiguration --> production of space, articulations about ‘us’)
•what does it mean to look at a code? (a critical introduction to computer programming for artists)
•How to implement a programming language in (JavaScript?)--parsing, regexps, (http://lisperator.net/)
•teaching German with Holderlin's “Andenken” poem
•to create a *feast* (to celebrate is to become free of the habitual, becoming inhabitual. celebration is the tensional coming together of the unlikes --> through which human beings and gods could meet and greet. The festiveness that the celebration encourages constitutes the original Greeting. [Avital])
...................................
what i have beeing trying to mean by saying that i have been dependent on others to create spaces that a telling can happen, is actually a fundamnetal ellement of storytelling: the ***community. i need and depend on community in my tellings. (this has noting to do with the imperative of “communication” or having a “message")
(is it what Stengers calls to promote an “oikos”?)
[Stengers]
“the *predominance* of the *concern for relevance* (-rabt-) builds up memory and experience”
political ecology : there is NO knowledge that is (both) relevant and detached
political ecology : relevance + attachment = knowledge
art of staging = designing a scene
[the House TV series, the issue of the protagonist is] the distinguish between the figure of the expert and the figure of the diplomat.
*expert: ones whose practice is not threatend by the issue under discussion --> knowledge = relevance
*diplomat: ones who provide a voice for those whose practice, mode of existence, (and what is offen called) identity are threatened by a decision. to cause the experts second thoughts. --> knowledge ~= decision
[this is core in storytelling] [then, i am political. i used to use the word embassador, but it means also ‘diploma[...]
(172614)[...notes/midday review.txt]%1.2[...]>
‘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 produces nature----a sy.
transcend is about traveling from trope to truth (obur az majaz be haghighat عبور از مجاز به حقیقت,) from virtual to concret. but that is too easily reversible. my point is to stop this transference and interrogate the trope itself. my work in amazon book is about this ‘majaz’ (مجاز), an interface that we are inhabiting.
...................................
the main (and only?) question in my work/per[...]
(172616)[...notes/midday review.txt]%2[...]ild, 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 produces nature----a sy.
transcend is about traveling from trope to truth (obur az majaz be haghighat عبور از مجاز به حقیقت,) from virtual to concret. but that is too easily reversible. my point is to stop this transference and interrogate the trope itself. my work in amazon book is about this ‘majaz’ (مجاز), an interface that we are inhabiting.
...................................
the main (and only?) question in my work/performance/lecture is ‘when’ the gift will/have pass(ed) on.
--> holding on to, preparing, strategizing, spontaneity, and so onstrategizing, spontaneity, and so on
-my texture aversion and preference in soft/hard fabric of language and material tonality? --> the “inanimate affections” (that give us pleasure in life) --> we often give each other soft gifts as a way to care for one another (@Janina)
*radical affection does not require intentional politics* (Chen)
[Shepard 2004] Stanner (W. E. H. Stanner, White Man Got No Dreaming) describes how the universe became a moral system and consists of three elements: marvels, species diversity, and institutions. Marvels refer to that presence of the unexpected that one always encounters sooner or later in nature, particularly when the terrain reflects something about the mind that implies a common structure. His second element, species diversity, coincides with one of the major moral issues of our time--the extinction of species and reduction of biodiversity.
-“marvels of affinity” is the key to realit[...]
(172618)[...notes/midday review.txt]%2.1[...]other soft gifts as a way to care for one another (@Janina)
*radical affection does not require intentional politics* (Chen)
[Shepard 2004] Stanner (W. E. H. Stanner, White Man Got No Dreaming) describes how the universe became a moral system and consists of three elements: marvels, species diversity, and institutions. Marvels refer to that presence of the unexpected that one always encounters sooner or later in nature, particularly when the terrain reflects something about the mind that implies a common structure. His second element, species diversity, coincides with one of the major moral issues of our time--the extinction of species and reduction of biodiversity.
-“marvels of affinity” is the key to reality, revealing how things are, what is known, and how to behave.
cosmogony (keyhan-zayi کیهان زایی)--how the universe became a moral system
...................................
[modes of existence]
>
science studies --> science
what was science before science studies? it was engaged in a sort of stupefaction that prevented meaningful study.
we do not take the fight against X (religion, fetish, etc.) for the truth about X.
...................................
[Avital]
i am adding “mama's boy” (bache-nane بچه ننه) to my short bio (nothing is added by “me,” everything is told to me.)
thanks to all the people who have given me their ‘sides’ (didn't necessorily confronted me)
(book, ketabat کتابت)
to do something to resignify and breakup the serenity and the serene closure of the book, as the universiy values it and seals it
-what deals does it seal?
-the commitment to breaking up the book and its metaphysically laden pitch for closural sovereignty.
-linguistic pollutants
-dirty talks
#as a mode of writing, make a folding (fractal) book, style of children books, for ajayeb
(what would this structure mean? and how is that expandable?)
#making a cheap horror short-film from one of the ajayebs
#write a X-man short story in Tehran context with iranian everyday characters
•jurassic park --> ajayeb al makhlughat عجایب المخلوقات (horror, sublime, shivering water)
•nonapocalyptic stories and the otherworldly hauntingly familiar in the lost faces of forest (called Tehran?)
(accourding to Egyptian 1550 BCE,) book: a loose collection of magic spells intended to assist a dead person's journey through underworld, and into the afterlife and written by many priests
-are lists the origin of writing? (...way before the installation of the modern scriptural apparatus)
theory-minded academics have rigorously repudiated----or forgotten poetry. ----> poetic deprogrammmg
cohabitation of two sovereign l[...]
(172619)[...notes/midday review.txt]%2.2[...]reappropriations of meaning we might allow animation to constitute itself.
-how to train yourself in spotting relevant questions and unilaterally [einseitig] imposed questions? (their differences) [~? mofti مفتی, fatva فتوا =/= khotbe خطبه]
(to put the ‘question’ at risk)
*milieu-thinking* (to think by the milieu) :
1. no reference to the ground
2. never separating from milieu
(Virgin Mary requires a milieu [of symbolic efficacy, categories of belief, etc.])
what is the milieu of ajayeb? (ghalamrov قلمرو, mohite ejtemayi محیط اجتمایی, its ecology)
“natural”: that which science will eventually explain ==> nature =/= “natural”
“nature”: that larger, older, and wiser configuration that gets credit for ingenuity (instead of the creature's bodily know-how) by the call of the scientist
عجایب ajayeb's relations to the world, rhizomatic connections to other practices that likewise explore a metamorphic (rather than representational) relation
Earth =/= cradle
Surrealists’ automatism to cultivate lucid trances is missing the techniques of imagination developed by Ibn Arabi, (or by Sohrevardi, and others)
(Breton's subjectivity is still hopelessly European)
=?=> to recuperate our physical force (old good Tasavof-?)
‘ideas’ --> to “animate” humans ~= erotically lure the human soul**
(Plato knew this)
to lure us into relevant metamorphic attention*
(Deleuze and Guattari:) my existence is my very participation in assemblages
in order to determine what is “really” responsible for what [= agency?].
-an agency that doesn't belong to us (who is ‘us’ in Stengers?)
the efficacy of assemblages (in ajayeb)
(assemblage --> landscape [in farsi: چشم انداز cheshm-andaz, is related not to the land but to the eyes, literally meaning the projection of gaze])
(the point is) to play a referential game that puts one at risk (instead of protecting via quote)
(let's immediately turn off that) monotonous little critical or reflexive voice whispering that (the only defense we have against fanaticism and the rule of illusions is that) we should not accept being mystified
commenting =/= touching
(lams kardan لمس کردن =/= ezhare nazar kardan اظهار نظر کردن) --> an issue in art criticism in Iran ایران
[@Foad]
**our senses are not for detached cognition but for participation**(David Abram)
-“The ways the senses themselves have, of throwing themselves beyond what is immediately given, in order to make tentative contact with the other sides of things that we do not sense directly, with the hidden or invisible aspects of [...]
(172620)[...notes/midday review.txt]%2.3[...]e (old good Tasavof-?)
‘ideas’ --> to “animate” humans ~= erotically lure the human soul**
(Plato knew this)
to lure us into relevant metamorphic attention*
(Deleuze and Guattari:) my existence is my very participation in assemblages
in order to determine what is “really” responsible for what [= agency?].
-an agency that doesn't belong to us (who is ‘us’ in Stengers?)
the efficacy of assemblages (in ajayeb)
(assemblage --> landscape [in farsi: چشم انداز cheshm-andaz, is related not to the land but to the eyes, literally meaning the projection of gaze])
(the point is) to play a referential game that puts one at risk (instead of protecting via quote)
(let's immediately turn off that) monotonous little critical or reflexive voice whispering that (the only defense we have against fanaticism and the rule of illusions is that) we should not accept being mystified
>
commenting =/= touching
(lams kardan لمس کردن =/= ezhare nazar kardan اظهار نظر کردن) --> an issue in art criticism in Iran ایران
[@Foad]
**our senses are not for detached cognition but for participation**(David Abram)
-“The ways the senses themselves have, of throwing themselves beyond what is immediately given, in order to make tentative contact with the other sides of things that we do not sense directly, with the hidden or invisible aspects of the sensible.”
-“suggestions offered by the sensible itself.”
-we never step outside the “flux of participation.”
...................................
[Thomas Keenan]
reading: that which happens when we cannot apply the rules --> experience of responsibility =/= moment of security or cognitive certainty
rhetorical reading
who speaks, writes, and reads? not simply humans
“how can we have any chance of finding a way to say what we don't know how to say if we don't pay attention to the silence of the other inside us?”
literature, is then understood as the experience of risk, chance, the undecidable =/= pathos of resolution
(in Western ethical, political, and literary traditions:) responsibility: a matter of articulating what is known with what is done =/= (Keenan:) *responsibility*: an asymmetry or an interruption between the orders of cognition and action
fable --> an exemplary *allegory of decision* (~~> installing or restoring subjectivity)
fables open abyssal aporias:
•to teach ‘singularity’ it offers ‘comparison’
•to underline ‘independence’ it resorts to ‘necessity’
[(the experience of) aporia =?=> morality, politics, responsibility =/= when the path is given]--> Germany is moving towards the removing of aporia [<-- a general panic popular in [...]
(172621)[...notes/midday review.txt]%2.4[...]ators for morality or immorality, it is really upon (human) culture to do that.]
fable ==> possibility of another kind of reading --> exposure to something that breaks with the regimes of meaning and sense
politics of difficulty
...to fall back on the conceptual priority of the subject, agency, or identity as the grounds --✕--> we have politics because we have no ground
(Keenan suggests) “deconstruction” is not offered here as an antiauthoritarian discourse, an attack on grounds, but as an attempt to think about this removal as the condition of any (political) action }~= democracy
(according to fables) responsibility begins in the bad example (--> the concept of conflict ~=> the ethics and politics of responsibility)
the classical subject --(the passage through the bad example)--> installed in its stance of responsibility and the safety of identity
“What is at stake in the fable is, more than anything else, the interpretation and practice of responsibility-our exposure to calls, others, and the names with which we are constituted and which put us in question.” (Keenan)
...practical effectivity of literature
•(for Annabel Patterson:) fable accomplishes a speculative Aufhebung : “[...]the role of metaphor is to mediate between human consciousness and human survival, [and here] the mind recognizes rock bottom, the irreducibly material, by rejoining the animals, one of whom is the human body”
•(for Louis Marin:) fable: uncertain model of praxis
•(for Hegel: Aesop was a “misshapen humpbacked slave” and his) fable = witty, witzig =/= spirit, depth, insight, vision, poetry, philosophy
•(for Lacoue-Labarthe:) fable: a name for the mutual implication and asymmetrical interference of literature with philosophy --> the suspension of the self-evidence of the categories “literature” and “philosophy” in order to use each to put the identity of the other into question. [to think the world as fable. Is it possible?]
•(for Keenan:) fable superimposes the relation of an address to the other in its singularity and in its anonymity (responsibility for the other) onto the traditional predicament of an articulation between the order of knowledge or cognition and that of action, ethico-political or otherwise --> *responsibility in Western philosophical tradition: an address to an other*
...the rhetorical event of a comparison
#[the theater of example]
the threat of example's excess
fables of responsibility ==securing==> *the morality of the subject who means* (who can they finally be submitted to the logic of an *evaluative destination*)
(Derrida's) mode of enunciation and the literary vehicle entrusted with its exemplification :
*[...]it is sufficient to introduce, into the fold of s[...]
(172622)[...notes/midday review.txt]%2.5[...]world as fable. Is it possible?]
•(for Keenan:) fable superimposes the relation of an address to the other in its singularity and in its anonymity (responsibility for the other) onto the traditional predicament of an articulation between the order of knowledge or cognition and that of action, ethico-political or otherwise --> *responsibility in Western philosophical tradition: an address to an other*
...the rhetorical event of a comparison
#[the theater of example]
the threat of example's excess
fables of responsibility ==securing==> *the morality of the subject who means* (who can they finally be submitted to the logic of an *evaluative destination*)
(Derrida's) mode of enunciation and the literary vehicle entrusted with its exemplification :
*[...]it is sufficient to introduce, into the fold of speech acts, a few wolves of the type (“undecidability” or “unconscious”) for the shepherd to lose track of his sheep: one is no longer certain where to find the identity of the “speaker” or the “hearer,” ... where to find the identity of an intention.*
--?--> wolf in sheep's clothing [--> also the problem/fantasy of the “integration” project (as the space of ethics and politics)~~>(“Appearances are deceptive” ==> exclusion of the parasite + identification of subjects as the task of responsibility); -what would mean for the German shepherd to lose track of his sheeps? (to go from) the fable of *the oriented sheepfold* --to--> the fable of *losing count*]
-the vexed relation between sheep and wolf, slave and master
(my work is all about: can we please look at) some *other* “interior of the system”
(system never has only one interior [=/= conspiracy: system's singular interiority])
•literature's (ir)responsibility to philosophy
•art's (ir)responsibility to journalism
Xanthus the philosopher decides to buy a slave, goes with his students to the slave market, and encounters the disfigured Phrygian Aesop (recently granted the power of speech after assisting a priestess of Isis and hence become too difficult for his previous master to handle). Their first exchange is exemplary, as the philosopher interrogates the slave in order to determine whether “he knows anything,” receives equivocal replies, and finishes by asking, “Do you want me to buy you?”
(Life of Aesop)
thinking fable as language : ‘Fabula’ (narration or account), derived as it is from the Latin root ‘fari’ (to speak) and linked to the Greek ‘phanai’ (to speak or to say), finally implies nothing other than language as such
Mythos and logos, the one is not more true (or more false, deceptive, fictive, etc.) than the other
(to open to the) alterity of an ungoverned figuration
hero: the adventure of an identification tha[...]
(172625)[...notes/midday review.txt]%2.5[...]d with its exemplification :
*[...]it is sufficient to introduce, into the fold of speech acts, a few wolves of the type (“undecidability” or “unconscious”) for the shepherd to lose track of his sheep: one is no longer certain where to find the identity of the “speaker” or the “hearer,” ... where to find the identity of an intention.*
--?--> wolf in sheep's clothing [--> also the problem/fantasy of the “integration” project (as the space of ethics and politics)~~>(“Appearances are deceptive” ==> exclusion of the parasite + identification of subjects as the task of responsibility); -what would mean for the German shepherd to lose track of his sheeps? (to go from) the fable of *the oriented sheepfold* --to--> the fable of *losing count*]
-the vexed relation between sheep and wolf, slave and master
(my work is all about: can we please look at) some *other* “interior of the system”
(system never has only one interior [=/= conspiracy: system's singular interiority])
•literature's (ir)responsibility to philosophy
•art's (ir)responsibility to journalism
Xanthus the philosopher decides to buy a slave, goes with his students to the slave market, and encounters the disfigured Phrygian Aesop (recently granted the power of speech after assisting a priestess of Isis and hence become too difficult for his previous master to handle). Their first exchange is exemplary, as the philosopher interrogates the slave in order to determine whether “he knows anything,” receives equivocal replies, and finishes by asking, “Do you want me to buy you?”
(Life of Aesop)
thinking fable as language : ‘Fabula’ (narration or account), derived as it is from the Latin root ‘fari’ (to speak) and linked to the Greek ‘phanai’ (to speak or to say), finally implies nothing other than language as such
Mythos and logos, the one is not more true (or more false, deceptive, fictive, etc.) than the other
(to open to the) alterity of an ungoverned figuration
hero: the adventure of an identification that can only occur in the comparison that a fable demands
Horace's dictum: “with a change of names, the fable is told about you” (a trans-subjective movement, a tropological system =/= metaphor or metonymy, )
(for Nietzsche) responsibility: the ability to make and keep one's promises = being (able to be) held accountable (not simply by another but) already in advance by and for oneself : to answer to oneself in the place of the other
•Nietzsche's fable of morality: lamb & bird of prey (“eagle is evil ==> lambs are good”)--> [the fable enacts the victory:] the lambs triumph in gaining the ability (and then the right) to hold the birds of prey responsible for doing what they do, for being what they are --claim--> the strong man is fee to be weak, the bird of prey [...]
(172626)[...notes/midday review.txt]%2.6[...]its danger (raven may be like an eagle, but it is not an eagle) --> “know your name + do what it say” --> *responsibility: the response to the name by which one is called* --> the idea that *supposing & knowing* belong to one and the same homogeneous system*
(the art of) supposition: disguise, false knowledge (guess, surmise, premise)
--or--> ungovernable and unrecoverable force of *positing* (position or imposition)
(generation of the pure name in fable of the eagle and the raven:)
non-symmetrical movement from nameless bird --to--> birdless name (a wingless not-eagle)
why fables are important? <-- others and their traces are always working within us already, in a space and time that cannot be reduced to that of consciousness (or self-presence)
•profound linguistic or rhetorical complexity of the call and response
the raven resounds (it does not just start talking) <-- it starts with the others: eagle, wether, shepherd
Lacoue Labarthe --> identification (the self-becoming of the Self) has always been thought as a matter of examples (+ their appropriation) --raven--> (paradoxical imperative) “imitate me in order to be what you are”
wolf in sheep's clothing (Aesop's “A Case of Mistaken Identity”)
a wolf thought that by disguising himself he could get plenty to eat. Putting on a sheep skin to trick the shepherd, he joined the flock at grass without being discovered. At nightfall the shepherd shut him with the sheep in the fold and made fast all round by blocking the entrance. Then, feeling hungry, he picked up his knife and slaughtered an animal for his supper. It happened to be the wolf.
--> a character that does not belong to one can involve one in serious trouble
[*]fable: (name of the) *literary thing* that aime to *teach responsibility* --Keenan--> self-understanding of the free subject (<--fable--we are exposed to something in language that troubles the possibility of that understanding)
[in my lecture performances with] fable [I aim to] offer an allegory-of unreading, of reading without limits and without guarantees --> freedom
governmental concepts:
•subject
•agency
•will
•choice
•freedom
•rights
}--deconstruction--> limitation of ethico-political responsibilities
for Keenan: **question of responsibility = question of freedom**
the free community of rational beings cannot simply be (regulatively) invoked
calculable & programmable law
responsibility: (names the predicament in which) *coincide the necessity/inevitability of action & the failure of law*
•politics (and ethics) --name--> the urgency and necessity of a response
•responsibility (and freedom) --name--> the impossibility of response with guaran[...]
(172628)[...notes/midday review.txt]%2.7[...]e last word about reality, *to say everything*) --Blanchot--> *the fury of writing* or *the revolt of writing* (Sade = abundant prolific excessive writer, *writing in an exuberant way* [while in prison for 32 years]) --> anesthetic inconvenience
Blanchot's Sade = ideal writer
•we should not understand Sade's oeuvre in an intellectual way (there is no message or insight)
◦disappearance of meaning in the materiality of language -->{death of content ==Saussure==> ‘the signifier'}--> reading Sade = accessing the rough meaningless materiality of language itself
•we should not understood Sade's content as a reflection of an authentic self (un moi profond) --> Sade as a person disappears into the background
◦we should not understood his writing as an instrument he uses to express content --> ‘language = an independent reality’ (=/= Sade as a master of language)
(Hegel and) Sartre --> literary works must be engaged and should express the author's involvement with reality
(for Sartre:) writer: someone who thinks about the
current course of the world and who wants to change the world with his literature
--> “language = a loaded gun” (literature should be understood by reference to the message)
=/= Alain Robbe-Grillet, Jean Ricardou, Eugène Ionesco
=/= Sade > Blanchot: writing need to bring the reader in touchwith the materiality and the autonomy of language
we never read just once
logos: the word that names and relates properly --> great truths are told in the light of day and discourse
Sade --Blanchot--> search of a new lucidity (pursued by clear assured decisive aifrmatiom =/= interrogatory mode)
xxxxxxxx
...................................
[D+G]
the intersection of concrete forms ==> abstract figure
[bringing objects close to each other produces story*]
my engagement with other apass participants, a form of critique as part of an ‘ecology of practice’ (Stengers)
-what are the questions (i could ask) that make you the most articulate?
-to feel what questions, passions, modes of attention animate one another
-to find yourself moved by their concerns
-what we articulate with our bodies? --> what do our gestures mean?
-what do they activate? ----> they don't always enact a precise language --(rather)--> gestures as organs for feeding, feeling, and grasping***
-(sensing) the trajectories, moods, and intensities the other apass participants get caught up in, attached to, inhabit, to catch you in your acts,
(why knowing together?) **worlds come together through collective action and how they attract, repel, enroll, animate, and incite (tahrik تحریک, eghva اغوا) us. [...] worlds are “lived [compositions] with tempos, sensory knowledge, orientations, tran[...]
(172631)[...notes/midday review.txt]%2.9[...]and intensities the other apass participants get caught up in, attached to, inhabit, to catch you in your acts,
(why knowing together?) **worlds come together through collective action and how they attract, repel, enroll, animate, and incite (tahrik تحریک, eghva اغوا) us. [...] worlds are “lived [compositions] with tempos, sensory knowledge, orientations, transmutations, habits, rogue force fields.” (Stewart)
-(engaging) in a form of critique that detour into descriptive eddies (گرداب کوچک مخالف) and attach to trajectories
-(through this i am making myself interested in) what (theoretical, philosophical, artistic,) storytelling, as one ***consequential practice*** among many, make possible in the collective task of building and sustaining livable worlds ----> taking texts as worlds, taking people as worlds
-(when talking about your project) you are teaching me what makes you move. --> that means i need to learn how to be affected differently (other than my own projects terms) in order to affect (others) differently [# my bow and arrow intervention] ---- to give intense attention to your gestures (expressing desires, expectations, affects) and to respond to them in remarkable way.
critical hedonism (Archer)
--> refusal of the “embodied anxiety”
affective economies (Ahmed)
--> which affective economies animate our own bodies as scholars/artist/... and as people
(asking) is this practice good for the subjects involved?
--> we create (involuntary) differences, the question is, is the world enriched by these differences? (by Sina, Xiri, Aela, etc.)
-(also be careful with) “differences as raw material” in a “delocalized cultural capitalism (geopolitics of knowledge)” --(Renan in conversation with Peran)--> “internal colonialism,” “local difference as an object of study and raw material,” and “cooptation of imagination in the networks of information-connection.”
-(looking for other metaphors of) alignments =/= operational references to co-production
(Marti Peran) “The surplus of images has reached the maximum degree of pollution. In turn, the planetary connection ensures the exchange of images regardless of the visual regimes from which they come from. Images no longer speak anywhere. In this situation, the political task is to return to the linguistic battlefield. It won't be possible to do things differently if we do not start talking differently. The most urgent imperative is a language inventiveness.”
(atomism)
-constant and precarious self-management of molecular projects in a horizon-less future
-artists in the operation of self-making ourselves
#the image i made for Sohrevardi; allegory of Sohrevardi; the image's discursive architecture and its diverse inventiveness; (being careful with being) seductive in staging diversi[...]
(172632)[...notes/midday review.txt]%3[...]speak anywhere. In this situation, the political task is to return to the linguistic battlefield. It won't be possible to do things differently if we do not start talking differently. The most urgent imperative is a language inventiveness.”
(atomism)
-constant and precarious self-management of molecular projects in a horizon-less future
-artists in the operation of self-making ourselves
#the image i made for Sohrevardi; allegory of Sohrevardi; the image's discursive architecture and its diverse inventiveness; (being careful with being) seductive in staging diversity; --> “an ecology of monologues”? (Renan);
-“The monologue is a linguistic space freed from negotiation.” [...] “Now, it seems that everything could be solved by the universal application of mediation, participation, collaboration processes [etc.] without realizing that this entails the strengthening of the social cohesion model that becomes universally inclusive.” [...] “The monologue, in this perspective, is a form of silence, a way of disappearing. One way to cease-to-be when we are forced to be.” (Peran)
how can i stop and resist “self-exploitation”? --> instead of thinking about transindividualism and commons, etc.
“An artwork executed from fatigue ‘exposes’ its intensity.” (Peran)
A “tired” artwork
(Marti Peran)
a minority that wishes to be a majority
the semiotic body disciplined to daily exercise and beautification
fatigue, unlike melancholy's passivity, implies performativity.
a way of being ill
(capital gains concentrated in the) self-production of identity
subject occupied full time in itself
the logic of “do it yourself”
obliged to make countless small decisions in all areas
subject mixed up with the incessant movement of its own alienation
*hyperactive life --> poverty of experience*
the banality of “i Like”
(maybe interesting for Laura:) *fatigue* is the instant of stopping and pausing [of exercise and beautification] (after which a diversity might be possible)
[*]fatigue: capable tiredness --> politicizes discomfort
[#we are in the domain of passivity, disappearance and inaction]
Peran suggests a position of fatigue where (some time ago) was occupied by melancholy
“is this not a mere “don't like” that re-enters the spiral of our mobilization?”
“we are left with just the option of making an index, a collection of trails and marks [...]”
sunday: “empty time that forces us to fill it through apparently free decisions that, if they are resolved properly, please us and re-constitute us” (Peran)
*freedom of action for self-realization* --> unstoppable egocentric machine
space of perpetual connection (@ERG's website)
(pseudo) communicative action by way of technological devices --> camouflaged aliena[...]
(172635)[...notes/midday review.txt]%3.1[...]owhere
-“Vision is always a question of the power to see--and perhaps of the violence implicit in our visualizing practices”
-also, the visual metaphor allows one to go beyond fixed appearances, which are only the end products. The metaphor invites us to investigate the varied apparatuses of visual production (including: the prosthetic technologies interfaced with our biological eyes and brains.)
unmarked body: the power to see and not be seen
objectivity in scientific and technological, late-industrial, militarized, racist, and male-dominant societies
(she asks for:)
“So, I think my problem, and “our” problem, is how to have simultaneously an account of radical historical contingency for all knowledge claims and knowing subjects, a critical practice for recognizing our own “semiotic technologies” for making meanings, and a no-nonsense commitment to faithful accounts of a “real” world, one that can be partially shared and that is friendly to earthwide projects of finite freedom, adequate material abundance, modest meaning in suffering, and limited happiness.”
Haraway asks for an embodied objectivity that is able of accommodating *paradoxes* --> ‘situated knowledges’
-what does she mean when she says “All components of the desire are paradoxical and dangerous, and their combination is both contradictory and necessary.”
(instruments of visualization in multinationalist, postmodernist culture:) disembodiment : to distance to know
the visualizing technologies (--> my amazon project)
a perverse vision that has produced ‘techno-monsters’ (what does she mean by that?)
--> second birthing? transcendence?
[the frankenstein's techno-monsters, is modeled after who? and who is modeled after it? wondrously, murderously walking around...]
(‘second-birthing’: one of the deadly stories of killing: in the first-birthing we have merely birth to the earthly soil from the woman, and then the achievement of the tragically self-realized purpose of tragic consiousness, concretized and distilled by Sartre) “dire myths of self-birthing”... --> we must resist the stories of guilt laden knowledge and consciousness
unrestricted vision
presented as utterly transparent
***particularity and embodiment (of all vision) [not necessarily organic]
usable and not innocent
“We need to learn in our bodies, endowed with primate color and stereoscopic vision, how to attach the objective to our theoretical and political scanners in order to name where we are and are not, in dimensions of mental and physical space we hardly know how to name.”
‘partial perspective’ (what does she mean?)
==> become answerable for what we learn how to see. (Helen Verran: accountability; Isabelle Stengers: milieu thinking; Latour: ground;)
(partial way of organizing world)
unlocata[...]
(172637)[...notes/midday review.txt]%3.4[...]lf is assumed finished and whole simply there and original and its (grounding) knowledge is organized around the imagery of vision --✕--> Self-knowledge requires a semiotic-material technology to link meanings and bodies. ***Self-identity is a bad visual system*** --> ‘positionality’ (meaning: ‘acknowledged and self-critical’ partiality) [at best showing in which ways one is not unmarked] is therefore insufficient. {Identity, including self-identity, does not produce science!}
-instead we need a *split and contradictory self* (one who can interrogate positionings and be accountable) [~~/?-> shath شطح (=/= shar’ شرع, or even sharh شرح?), shathiat (شطحیات) in Tasavof (تصوف), rend رند, rendane رندانه]
-so, instead of “being” she proposes “splitting”: heterogeneous multiplicities that are simultaneously salient and incapable of being squashed into isomorphic slots or cumulative lists. --> The knowing self is partial in all its guises, never finished, never whole, stitched together imperfectly [that is what she means by ‘split'] ==> join with another (without claiming to ‘be’ another) {if i am allowed i can map Haraway's “partiality” onto Deleuze's “schizophrenia” --> Greek for “split brain” (Jonathan Crary, Suspensions of Perception, p.38) According to Beuler, “The selectivity which normal attention exercises among the sensory impressions can be reduced to zero, so that almost anything is recorded that reaches the senses.” One reason for the admiration which Deleuze and Guattari professed for the schizophrenic must lie in this complete lack of inhibition (khod-dari خودداری).} (a confusion of voice and sight, rather than clear and distinct ideas) ([to discriminate message types:] *to confuse literal and metaphorical*, the schizophrenic either does not know his responses are metaphorical or cannot say so --> the breakdown of his metacommunicative system : does not know what kind of message a message is --> the schizophrenic looks for hidden meanings everywhere (assuming everything is metaphorical) or tend to accept every message as literal) (Lacan: schizophrenia: breakdown in the signifying chain of language ==> experience of pure material signifiers [<-- personal identity is the effect of the temporal unification of past and future with one's present, and that such an active temporal unification is itself a function of language.])
subjectivity is multidimensional ==> vision is multidimensional
(an instruments of vision:) optics : politics of positioning --> one example of optical illusion: rationality (projected from nowhere comprehensivel)
(some perspective are more guilty : master point of view)
No one ever accused the God of monotheism of objectivity, only of indifference. The god trick is self-identical, and we have mistaken that for creativity and knowledge, omniscience even. (self-identical [having self identity] =/=! creativity/knowledge)
[...]
(172638)[...notes/midday review.txt]%3.5[...]--> the ‘difference’ is theorized biologically as situational, not intrinsic, (at every level from gene to foraging pattern, thereby fundamentally changing the biological politics of the body.)
-(example: Emily Martin)
points in SK:
1-finite partial perspectives
2-split and contradictory self
3-objectivity (--> positioned rationality, object of knowledge as an actor, mutual and usually *unequal* structuring, it is about taking risks)
how and why Haraway as a feminist fights for a better Primatology?
(Barad on) Situated Knowledges: are not merely about knowing/seeing from somewhere (as in having a perspective) but about taking account of how the specific prosthetic embodiment of the technologically enhanced visualizing apparatus matters to practices of knowing
-(Haraway's) move from *optics* [a politics of positioning, in Situated Knowledges] to *diffraction* [an optical metaphor for the effort to make a difference in the world, in Modest_Witness]
Katie King: “apparatus of literary production”: a matrix from which “literature” is born.
...the “facticity” of biological discourse that is absent from literary discourse and its knowledge claims. ----> Are biological bodies “produced” or “generated” in the same strong sense as poems? (biological body ~= poem)
“material-semiotic actor”: the object of knowledge as an active, meaning-generating part of apparatus of bodily production
bodies as objects of knowledge are material-semiotic generative nodes.
“objects” do not preexist as such --> Their boundaries materialize in social interaction. Boundaries are drawn by mapping practices.
world =/= mother/matter/mutter
world ~= coyote (a figure of the always problematic, always potent tie between meaning and bodies. world as coding trickster.)
(feminism) movement rooted in specification and articulation (of [different kinds of] ‘elsewhere’) =/= (assumption of the right or ability to) identities and representation (of identities)
#workshop reading SK (for apass)
Which version of “realism” are you talking about? Recollecting truth and objectivity are activated whenever a ‘point of view’ is produced among other metaphors that we use in our practice and thinking in techno-scientific societies. In this group reading session we are going to study one of the most stubborn and pervasive phantasms in art and sciences, the figure of objectivity, with the Donna Haraway's 1988 essay ‘Situated Knowledges: The Science Question in Feminism and the Privilege of Partial Perspective’. This reading focuses on politics and epistemologies of location, positioning, and situating in our power-sensitive conversations, and what does it mean to become accountable and responsible for one's own noninnocent translations. We begin with her essay on the 2nd [...]
(172639)[...notes/midday review.txt]%3.7[...]g, and situating in our power-sensitive conversations, and what does it mean to become accountable and responsible for one's own noninnocent translations. We begin with her essay on the 2nd of February and talk about each of our practices in particular continuing on the 9th.
she wants to re-figure, not disavow, objectivity
“story-tellers exploring what it means to be embodied in high-tech worlds” =/= technophobia
technophilia is narcissistic : the notion that man invented himself and that man is involved in some kind of narrative of technological escalation whereby the objectification of human intentionality in the world has finally surpassed itself, and man has achieved self-objectification in a machine that will finally name him obsolescence as he is and destroy him in a technological apocalypse figured by the computer. (Haraway) [we need better dog stories =/= (Iron Man:) man, made in the image of a vanished god, takes on superpowers in his secular-sacred ascent, only to end tragic]
“...man making himself (by realizing his intentions in his tools) yet again in the Greatest Story Ever Told.” (your artwork doesn't need to be this kind of story!)
or the Darwinist tale of “Mitochondrial Eve in a neocolonial Out of Africa”
we need stories of companion species, the “very mundane and ongoing sort of tale, one full of misunderstandings, achievements, crimes, and renewable hopes.” (Haraway, La Guin, Tessa Farmer,)
...................................
[Haraway on Ihde]
...technologies are not mediations--that is, something in between us and another bit of the world--rather, technologies are organs, full partners, in what Merleau-Ponty called “infoldings of the flesh.”
infolding =/= interface
•“What happens in the folds is what is important.”
•Interfaces are made out of interacting grappling devices.
•the infolding of others to each other is what makes up the knots we call beings or, perhaps better, following Bruno Latour, things.
“Technologies are always compound. They are composed of diverse agents of interpretation, agents of recording, and agents for directing and multiplying relational action. These agents can be human beings or parts of human beings, other organisms in part or whole, machines of many kinds, or other sorts of entrained things made to work in the technological compound of conjoined forces.”
*animal (in zoological terminology) : a composite of individual organisms, an enclosure of zoons, a company of critters infolded into a one.
compound = composite + enclosure
camera: the technological eye --> philosophical pretension and self-certainty (=/= Christian's camera)
-- camera as a black-box with which to register pictures of the outside world in a representational, mentalist semiotic economy
...................................
[...]
(172640)[...notes/midday review.txt]%3.8[...]cal multiplicity [when i say ‘dud’ and ‘cauphing’ and interupting ‘tracing’ i am asking for contingent modes of relating and thinking. conceptualizing in terms of the origin of the dud is about hierarchical relations between past and present and teleological reasoning: where is the dud coming from. when i asked ‘who told the first joke?’ i am trying to break and joke with teleological mode of thinking about the category of ‘origin’.]
contingent =/=? analytical (--> Contingent propositions depend on some kind of epistemoloy, whereas analytic propositions are true without regard to any facts about which they speak.) {telos, ghasd قصد --> ghaside قصیده =/= ghazal غزل}
-We call a truth contingent when it *depends on something else* for its truth.
-has to do a lot with our material world
contingent ~= containing-agent*
--Tautological propositions, which must be true
--Contradictions which must necessarily be untrue
--possible propositions
never use contingency alone in a sentence --> historical contingency
never use understanding stand alon in a sentence --> better understanding {'better’ opens situatedness, for who and how “better,” etc.}
Rhetoric <--(has to do with)--> Contingent
Aristotle (in his work on rhetoric) was against contingency. He believed that the “unavoidable and potentially unmanageable presence of multiple possibilities” or the complex nature of decisions creates and invites rhetoric. (=/= Plato saw rhetoric as pure deceit [gul] and positioned it in politics. [you can see he is terrified by the death of his teacher and mentor Socrates by civility.])
rhetoric --> contigent --> epistemic: individuals make meaning through language and determine what constitutes truth
*ontology is death-dealing <--** terrible violence is directed to the non-existing, the never having existed
---> go to the root of exist --> which modes of existence deserve our curiosity?
...................................
(i found a word for it,) my register of @Lili's scream: i see it as ‘nonlaughter’(?)
(*proposal: there is a number when we dial we can listen to her scream on the phone.) (--> stream, technology, tele-, telephone, called,)
(for her) thinking =? knowing (sending =/= receiving)
(an SF scenario:) imagine and describe an alien world where its populace don't practice ‘knowing.’
**scream ==makes==> witnesses**
(fighting ==makes==> coordination)
از طلبکار به طلبه (az talabkar be talabe)
///the (symbolic?) structuration of ‘demand’ in Lili's presentation:
the ‘sujet supposé savoir’ #sss [~= Pir, (پیر always a paternal metaphor?) that Other whom you ‘call’ who holds (your) deepest truth ---> go to the metaphorology of “depth” =/= “skimming the surface"] (installed by Lacan) is a subject who is in a functional position and one presumes that th[...]
(172641)[...notes/midday review.txt]%3.9[...] holds (your) deepest truth ---> go to the metaphorology of “depth” =/= “skimming the surface"] (installed by Lacan) is a subject who is in a functional position and one presumes that this subject knows or retains or holds the knowledge (even vital and secret knowledge [this is knowledge-talabkar طلبکار]) that you want. this subject is functionally established. one of the laws of our encounter is that puts the speaker/writer/analyst/text/etc in the (even architectural) center: the subject-supposed-to-know in Lacan the analyst who sits there as a tower of knowledge that mostly withholds what s/he knows --> transferencial energy directed towards him/her --> drama of identification (--> break-out of narcissism for Freud)
-it is one of the (negative?) binding transferential contracts in relation to “the one who speaks”
[*anthropology of exchange* --> Transference: (for Lacan) Each time a man speaks to another in an authentic and full manner, there is, in the true sense, transference, symbolic transference--something which takes place which changes the nature of the two beings present. Later Lacan articulates the transference in sujet supposé savoir: transference is the attribution of knowledge to the Other, the supposition that the Other is a subject who knows. “As soon as the subject who is supposed to know exists *somewhere* ... there is transference.” (Seminar II, p. 232)] [keep in mind that the (post?-)Lacanian theory is about the *constitutive function of the signifier in relation to the subject.* ... for Lacan, What constitutes the person and its identity can now be read as a text, and the author is not the subject, but the trajectory of the signifiers that represent the desire of those who occupy the place of the Other for the subject.]
[about demand: Lacan argues that “demand constitutes the Other as already possessing the ‘privilege’ of satisfying needs,” and that indeed the child's biological needs are themselves altered by “the condition that is imposed on him by the existence of the discourse, to make his need pass through the defiles of the signifier.” ... The subject has never done anything other than demand (since infancy!)] *{question =/= demand}*--> Nancy
[the use of ‘transference’ is a way to account for the relationship between readers and texts. the emphasis in Lacan is on the ‘supposed’ and not on the ‘know’. reader assume that the text ‘knows’. --> What Lacan's understanding of the transference points to is the fact that we must see the meaning of any given text not within the text itself but as a reconstruction between reader and text.] [in other words, transference is ‘a representation of the past’ (childhood and etc.) to the present ]
a pedagogical problem: rapid transferencial turn-over: going from one subject-supposed-to-know to the other (=/= reading)
#the kind of ‘reading’ [encountering a text, artwork, speech, ourselves, etc.] that i am talking about is not about this trans[...]
(172642)[...notes/midday review.txt]%4[...]
in placing the ‘text’ in the position of a knowing expert who has the answers Lili (unconsciously) idealizes her texts, and of course when her ‘texts’ fail to satisfy that desire she demands ‘knowing’ from them in terms of cynicism: the feeling or state of being annoyed and irritated by them. this is a structural space of ‘demand’ in her. for me what is at stake is the complex nature of encounter between Lili and text which takes place in an artificial space--a symbolic space--that is at the same time the place of real investments of her desires.
@Lili; is she (like the rest of us humans) looking for an active, predatory art?--> if non-communicative non-predatory non-kinetic [a common issue with the students of choreography and dance in general] art exists on this planet, then we kave to learn “a whole new set of techniques.” [La Guin])
--the meter of ‘time,’ that essential element, matrix and measure of all kown human-animal art. what if there are other metric systems? art not as an action, but a reaction? not a communication, but a reception? {---> go to my master studies Diploma on passivity in performance art}
registers of ‘complaining’ in Lili's discourse. she is a bit like Faust groaning, habe nun akhhhhh Philosophie and so on. [Ach of Sprache] (that they have done all the work, they know everything, yet know not enough of what really counts [that is the incalculable] and cannot be satisfied by mere knowledge available to them. nor can they keep themselves to the restricted zone of knowability.) so Lili saying “it's too much!” is a hysteric wish for ‘more’?
(Freudian joke, the hysteric says: “is that all there is!?” while the neurotic says: “this is too much!” to the same object)
*it was Goethe who invented the super-ego, Freud named it following him.
the all-or-nothing view: i know everything or i don't know anything, problem of scale, problem of ‘circumstance = reality’
kloAQsvRkFY
the figure of the ‘accuser’ and the ‘straight talk’ for Lili
...that people would speak literally
going from proof to proof, from necessity to necessity --> displacement (=/= detour)
...................................
@Ekaterina; some other characters:
the jealous, the impassioned, the persecutive, the erotomaniacal,
complainer,
noble trader,
Ekaterina, asking for a fabulation? her totem making
Deleuzian fabulation: a fiction made up by people in their process of becoming
making up stories
=/= fiction (on its own; it doesn't have that relation with becoming)
in which conditions the paranoid mother occupies the failiour of the good-enough mother?
what constitutes the ‘site’ for her mother?
(how her) characters keep running into eachother in a universe of recursive connection (?)
**stories that collect s[...]
(172643)[...notes/midday review.txt]%4.2[...]etic [a common issue with the students of choreography and dance in general] art exists on this planet, then we kave to learn “a whole new set of techniques.” [La Guin])
--the meter of ‘time,’ that essential element, matrix and measure of all kown human-animal art. what if there are other metric systems? art not as an action, but a reaction? not a communication, but a reception? {---> go to my master studies Diploma on passivity in performance art}
registers of ‘complaining’ in Lili's discourse. she is a bit like Faust groaning, habe nun akhhhhh Philosophie and so on. [Ach of Sprache] (that they have done all the work, they know everything, yet know not enough of what really counts [that is the incalculable] and cannot be satisfied by mere knowledge available to them. nor can they keep themselves to the restricted zone of knowability.) so Lili saying “it's too much!” is a hysteric wish for ‘more’?
(Freudian joke, the hysteric says: “is that all there is!?” while the neurotic says: “this is too much!” to the same object)
*it was Goethe who invented the super-ego, Freud named it following him.
the all-or-nothing view: i know everything or i don't know anything, problem of scale, problem of ‘circumstance = reality’
kloAQsvRkFY
the figure of the ‘accuser’ and the ‘straight talk’ for Lili
...that people would speak literally
going from proof to proof, from necessity to necessity --> displacement (=/= detour)
...................................
@Ekaterina; some other characters:
the jealous, the impassioned, the persecutive, the erotomaniacal,
complainer,
noble trader,
Ekaterina, asking for a fabulation? her totem making
Deleuzian fabulation: a fiction made up by people in their process of becoming
making up stories
=/= fiction (on its own; it doesn't have that relation with becoming)
in which conditions the paranoid mother occupies the failiour of the good-enough mother?
what constitutes the ‘site’ for her mother?
(how her) characters keep running into eachother in a universe of recursive connection (?)
**stories that collect stories** [~= archive? my hypertext? a mouth full? --this specific type of stories are dangerously worlders, usually handed to the unquestioned mechanics of universalized taxonomy and 17th century rigs: encyclopedic homogeneous tables. they are the stuff of ajayeb]
(mispronounced by Ekaterina > captured by Hoda > found object by Sina)
stories that collect other stories:
1- archive ~--> sortability
2- translation ~--> linearity
==> universality (that both these stories claim)
(my work on hypertext apass ajayeb graph rigs, is to deal within these conditions of storying. my shift of interest)
...................................
([...]
(172644)[...notes/midday review.txt]%4.2[...]r />
Deleuzian fabulation: a fiction made up by people in their process of becoming
making up stories
=/= fiction (on its own; it doesn't have that relation with becoming)
in which conditions the paranoid mother occupies the failiour of the good-enough mother?
what constitutes the ‘site’ for her mother?
(how her) characters keep running into eachother in a universe of recursive connection (?)
**stories that collect stories** [~= archive? my hypertext? a mouth full? --this specific type of stories are dangerously worlders, usually handed to the unquestioned mechanics of universalized taxonomy and 17th century rigs: encyclopedic homogeneous tables. they are the stuff of ajayeb]
(mispronounced by Ekaterina > captured by Hoda > found object by Sina)
stories that collect other stories:
1- archive ~--> sortability
2- translation ~--> linearity
==> universality (that both these stories claim)
(my work on hypertext apass ajayeb graph rigs, is to deal within these conditions of storying. my shift of interest)
...................................
(“dealing” @Luiza:)
(or in Lili's term “..a way to tackle issues”)
[with Avital]
*modalities of dealing-with:
-parasitism
-(under the spell) drugs =/= struggle (according to Marxian protocol: one is drugged and disabled [Date-rape-drug as an incapacitating agent] and neutralized by state apparatus, drugs are administrated and spend in all sorts of insidious ways.)
on the discourse of stupidity: Marx (in writing to Engels says that he) believed that proletariat are stupid. Marx's insight to replace the other drugs that have put so many into a stupor. people with Religion are not around, they are praying somewhere to some hallucination [this is Marx, Freud, Nietzsche, and others in 20th century] --> ideological stuporous drugs, ‘everyone is stoned on something’ =/= alert and lucid. [highly problematic!]
-this is about a body recognizing its ‘enemy’ (the figure of enemy for every and each of us and the way we “recognize” it, as historical bodies and minds inheriting the boys of 20th century.) ---- the state of the struggle depends on certain metaphorologies on ‘clean’ that are problematic and phantasmatic and on the loose. --> [the issue is that there is no “clean body”.] how to do dirty work? (--> for ‘morality’ and ‘clean’ go to Freud on the origin on morality: morality began as we stopped sniffing our asses and stood erect, nose in the air, away from the dirt [that we are] --> morality's phobic appropriations and designations, [Lacan: from the genital order to the sublime; az kun be fayakon از کون به فیکون %--> #ouroboros #serpent], [so when we stood up, stood erect, our genitals became center, exposing ourselves to the other, sexually centered exposure], [], [],)
-Marxian: language/tool/art[...]
(172645)[...notes/midday review.txt]%4.3[...]tood erect, nose in the air, away from the dirt [that we are] --> morality's phobic appropriations and designations, [Lacan: from the genital order to the sublime; az kun be fayakon از کون به فیکون %--> #ouroboros #serpent], [so when we stood up, stood erect, our genitals became center, exposing ourselves to the other, sexually centered exposure], [], [],)
-Marxian: language/tool/art as a virus that infiltrates ideological structures
-Lacoue-Labarthe: in 20th century there are three fundamental modalities of “dealing-with,” three modes of relatedness to our concerns, our anxieties, our worries, our work, our projects [three major motifs for the thinkers that continue to provoke our thoughts]: (1) *struggle* that would be the Marxian motor, the modality in terms of concern for social justice. [Delanda on Marx --> a model of synthesis: a conflict of opposites] (2) *mission* as introduced and lunched by Heidegger, who was on a mission: we have a mission, we have a mission of transmission, we have a mission to inscribe things--not from God but from what has happened to us and been left to us after the death of God (as Nietzsche has announced.) {yes, without a proper address, a state of epistemic alert, and so on} and (3) *task* associated with Benjamin. the Aufgabe is that which inscribes in itself ‘giving up,’ the Aufgabe, it means it is impossible, we take it on as a kind of ethical, political obligation, but in the word Aufgabe is also ‘Gabe’ meaning ‘gift’ in German, it is gift and giving-up. [Derrida beautifully asks to negotiate endlessly with the ‘given,’ even if the Gift that is given is poisonous.] -->{ we can see how operate but also how they contaminate (and leak into each other.) we might have a sense of three of them}
-ontology of “struggling” a way out of Aporia [denotes, in philosophy, a philosophical puzzle or state of puzzlement] --> we can't! --> we must try to work to locate modalities of stagnancy (rokud) without necessarily seeing the Exit. how do we live with these catastrophic markers that mark us?
-Paleonymics: a certain operation according to which one continues to put old words to work. The use of a pre-existing word in a new context. -- we are stuck with old pomping meanings.
--(Stengers) connecting materialism with struggle --> (in apass) we are descendants of this trope
for Luiza, the meaning of ‘infold’? instead of ‘unravel’? --> interface*
(i want to point out the ‘synthesis’ in her work rather than the ‘analysis’ implied in the term ‘unravel’)
Lacoue-Labarthe made Heidegger possible to read for Avital
(and that is what Avital does, make a lot of things possible to read for me)
(to incorporate a) *rigorous hesitation* (=/= Leo's “slowness”)
going step by step in the confrontation (essential to the unfolding of thought)
**not turning ‘weakness’ (or metaphorical weariness) into a (compelli[...]
(172646)[...notes/midday review.txt]%4.4[...]it means it is impossible, we take it on as a kind of ethical, political obligation, but in the word Aufgabe is also ‘Gabe’ meaning ‘gift’ in German, it is gift and giving-up. [Derrida beautifully asks to negotiate endlessly with the ‘given,’ even if the Gift that is given is poisonous.] -->{ we can see how operate but also how they contaminate (and leak into each other.) we might have a sense of three of them}
-ontology of “struggling” a way out of Aporia [denotes, in philosophy, a philosophical puzzle or state of puzzlement] --> we can't! --> we must try to work to locate modalities of stagnancy (rokud) without necessarily seeing the Exit. how do we live with these catastrophic markers that mark us?
-Paleonymics: a certain operation according to which one continues to put old words to work. The use of a pre-existing word in a new context. -- we are stuck with old pomping meanings.
--(Stengers) connecting materialism with struggle --> (in apass) we are descendants of this trope
for Luiza, the meaning of ‘infold’? instead of ‘unravel’? --> interface*
(i want to point out the ‘synthesis’ in her work rather than the ‘analysis’ implied in the term ‘unravel’)
Lacoue-Labarthe made Heidegger possible to read for Avital
(and that is what Avital does, make a lot of things possible to read for me)
(to incorporate a) *rigorous hesitation* (=/= Leo's “slowness”)
going step by step in the confrontation (essential to the unfolding of thought)
**not turning ‘weakness’ (or metaphorical weariness) into a (compelling) paraconcept [<-- Levinas does it]
-taking on the the big topoi of the day like a warrior
courage --comes--> from the *abyss of needling fearfulness*
*German romantics invented the always-with-community, a living-with, a Mitsein practice of living life philosophically (full of moments of restricted solitude, pressure zones, etc.)
(office of friendship...) i am friend in a Freudian ambivalence, that means i undermine the friend, try to trap him and catch him off guard
-if you are so calm, then i will try to bring you over to my side of the barricade of obsessional neurotic (a condition in which the mind is intruded upon against her will by images, ideas, or words. consciousness remains lucid and power to reason remains intact ==> temporarily deprivation of individual of freedom of thought and action [<== intrapsychic conflict of sexual origin that mobilizes and blocks all flows of energy (in the case neurotic a source of pleasure to the child =/= hysteric)])
-when we write do we need to demonstrate a far-ranging grasp of the political consequences of every possible metaphysical move?
...prime mover or suspects such as Plato, Heidegger, Derrida
*acceleration: that we are result-oriented, business-oriented, under the gun of gains, and subject to the push towards scientific objectification =/[...]
(172650)[...notes/midday review.txt]%4.4[...] new techniques of being in the world.
-complain, forms of protest, grievance, <--(contamination)--> lament (sug سوگ, zaje ضجه)
-dispositions of Beschwerde
-which minorities are associated with bitching and moaning? (naleh va shekayat ناله و شکایت, ghor غرولند, غر) (a feminine accent?!)
-it is often said that “children should stop complaining”
“stop complaining” ?!! [~~> pointed to or relevant for Lili also]
***complaint : the disenfranchised (az hagh mahrum shodeh از حق محروم شده) language of muted rage***
what is (let's) bitching together?
is religion one long complaint? (--'reformation’ as a cover-up)
the “i prefer,” non-need, non-preference
*forms of relatedness--in certain societies the opening self of sociality consists in complaining. (starter-utterances; social encounter involves nagging about your friends, parents, lovers, etc.) --making friends is via complaining. (this is about the conditions of Mitsein, being-with) {non-affirmation ~/=? complaint; we mistake so easily non-affirmation with complaining. (is this Lili's take? her complaints about the insufficiencies of being.)} --> is complaint parasitized by calls for retribution?
Klage (complaint) --to--> Anklage (accusation)
*complaint remains a repetitive fixation that feeds rather than exhausting its course (/Avital, aw9Cv_wQ4CQ) -- it does not finish itself off, or move up the ladder of transformation [important for Sana], actually increases pain --> so, (according to the analyst:) complain is jacking up one's suffering (the Analytiker can't take it anymore)
Avital > Kittler: the Ach of Sprache, (in our historical language usage:) literature or language as complaint. sigh in literature (also pointed out by Lili)
--the modern techo-monster Faust opens with the complain
**what is then a proper address?
...the wish for more
-do machines complaint or lament?
@Luiza; (one of sub-phenomenon of utterance) *blush* registers a complaint(?)
(--> to be noted that certain white skin-colors considered racistly “capable” of displaying moral anxiety.)
-a level of affect and meaning that remains at the loss of words, between shame and excitement, confession and disavow. blush speaks for her at moment when she cannot stand up for herself?
-or it betrays her with a sudden spread of skin-mapping releasing a secret or indexing a moral blemish (lakedar لکه دار), a pigmentation... (how to read it?)
-blush manages to register a complaint and it signs off [concludes] at an unspoken accusation...
-blossoming of senses, cultural significance, who is capable of blushing? --> (decency's) *outrage* (--> libidinally charged, prompting a political arousal --> still a vitality stirs in the complaint--*the complaint can bring movement*) [Luiza's climate of resistance and her integrated modality of[...]
(172652)[...notes/midday review.txt]%4.6[...]ns with the complain
**what is then a proper address?
...the wish for more
-do machines complaint or lament?
@Luiza; (one of sub-phenomenon of utterance) *blush* registers a complaint(?)
(--> to be noted that certain white skin-colors considered racistly “capable” of displaying moral anxiety.)
-a level of affect and meaning that remains at the loss of words, between shame and excitement, confession and disavow. blush speaks for her at moment when she cannot stand up for herself?
-or it betrays her with a sudden spread of skin-mapping releasing a secret or indexing a moral blemish (lakedar لکه دار), a pigmentation... (how to read it?)
-blush manages to register a complaint and it signs off [concludes] at an unspoken accusation...
-blossoming of senses, cultural significance, who is capable of blushing? --> (decency's) *outrage* (--> libidinally charged, prompting a political arousal --> still a vitality stirs in the complaint--*the complaint can bring movement*) [Luiza's climate of resistance and her integrated modality of ‘struggle'] --> **inner life of morality**
-flush?
[complaint,] is it issued from a place of impotence or does it have the potential to move mountains? (Avital--Sina's emergency supply of meaning)
can it arrive at any destination whatsoever?
‘complain’ and ‘explain’ relationships
(laughter as a form of complaining)
‘complain’ and ‘politeness’ relationships
what complaint has to do with our anger-management programs?
complaint ~/= lament (complaint won't shut up but lament desires its ending)
lament is fined to mourning and loss ~/= complaint (resisting a fixed relation to loss) seems unable to mourn
*complaint cannot mourn. [complaint as a form of mourning-disorder]
(is mourning busy with ‘continuity in life’? a world that is not made of connections: zendegi bi/ba tadavom زندگی بی/با تداوم, jahani ke be ham mortabet nist جهانی که به هم مرتبط نیست)
is any critique not a complaint? not throwing something in the field of complaint? (--> Luiza, Lili; certain forms of protest dominates their utterances)
--different morphs of civic grief--
(why am i concerned with complaint of my friends? this is about checking my own infrastructural concerns about zones of encounter and redirecting oversized libidinal aggressions, [and pain-relief? {is my work all about (philosophical/artistic) pain-relief?}])
complaint =/= staying within the boundaries of coded gracefulness
(...credit reserved for non-complainers) ,,, ((minor scales of)) protest and breaking rhymes (of master discourse?) (@Sana, perturbed by manners of injustice; her libido [zist-maye زیست مایه, shur-e hayat شور حیات] is at stake)
--when complaint takes over and you don't even know if there is an[...]
(172657)[...notes/midday review.txt]%4.6[...] call?’
however, “the friend, whether ghostly, futural, or closely bound in time, receives the brunt of the complaint” --friends structurally listens to disappointed expectation, disappointed worldliness
what-should-have-been
On what approved contingencies, contractual loopholes, or transferential coordinates could I possibly befriend another?
metaphysical heritage of friendship (... reconfigured personhood)
(how can I do things without being a psycho about it?)
(How do I know by which politics of friendship, grid or writing practice I am being called up?)
a vocabulary existed to designate, approximate certain routines
R_dzvJYDZXM
CrGJIS3quYY
(30.03.2017) Rabih Mroue and Hito Steyerl duo: concern for injustice and conservative justice call disguised under an elaborated and augmented complaint (in the aesthetic terms of contemporary art market), non-researchers of their subjects and topics, they have no ‘topic’ only ‘resource’ (in the making of their own myth of the figure of artist,) [=/= when something becomes a topic for you, it bounds you to the unsettling commitments of curiosity and research and hard work.]
-in their notion of “Artist in the Reign of Terror” they ask disturbingly “but many individuals have died and it means nothing?!” with a sneer (artwork as puzkhand پوزخند --> @Ali )
[**“sneer” is a contemptuous or mocking smile, remark, or tone, coming from a family of sarcastic tropes of complaint and ironizated complaining]
-their art-work finds and flourishes in a terrain of terror. in their nonspeculative work there is no “but, what if” or “but, not yet” and therefore no ‘becomings’
-for Hito and Rabih: zeitgenössisch (contemporary) = grausam (atrocious)
-they dichotomize (fact/fiction, real/unreal, etc.), rather than allowing a novel and interesting question to be raised
-what is the state of unknown in one's practice? rather than being a news agency
[negativity?]--> your bad feelings --> غر ghor complaint --(turn it into)--> critique --(start doing)--> research --(get)--> diploma --(turn it into)--> phd --(make your)--> department of studies --(into)--> craft tradition
[you don't have to start with negativity!]
[you don't need to end in your own myth tradition!]
...................................
@Anouk (@her “breathing archive”): (Lev Manovich's) relationship between ‘interface’ and ‘database,’ ‘perceptable’ to ‘information’. [Database as Symbolic Form: http://courses.ischool.berkeley.edu/i290-1/s04/readings/manovich_database.pdf]
what is for Anouk ‘information’? and what is for her the relationship between information, knowledge, interface, and perceptable?
for her what is the relationship between ‘information’ and ‘infinite’? (infinite as the universe of all possible[...]
(172658)[...notes/midday review.txt]%4.7[...]o the unsettling commitments of curiosity and research and hard work.]
-in their notion of “Artist in the Reign of Terror” they ask disturbingly “but many individuals have died and it means nothing?!” with a sneer (artwork as puzkhand پوزخند --> @Ali )
[**“sneer” is a contemptuous or mocking smile, remark, or tone, coming from a family of sarcastic tropes of complaint and ironizated complaining]
-their art-work finds and flourishes in a terrain of terror. in their nonspeculative work there is no “but, what if” or “but, not yet” and therefore no ‘becomings’
-for Hito and Rabih: zeitgenössisch (contemporary) = grausam (atrocious)
-they dichotomize (fact/fiction, real/unreal, etc.), rather than allowing a novel and interesting question to be raised
-what is the state of unknown in one's practice? rather than being a news agency
[negativity?]--> your bad feelings --> غر ghor complaint --(turn it into)--> critique --(start doing)--> research --(get)--> diploma --(turn it into)--> phd --(make your)--> department of studies --(into)--> craft tradition
[you don't have to start with negativity!]
[you don't need to end in your own myth tradition!]
...................................
@Anouk (@her “breathing archive”): (Lev Manovich's) relationship between ‘interface’ and ‘database,’ ‘perceptable’ to ‘information’. [Database as Symbolic Form: http://courses.ischool.berkeley.edu/i290-1/s04/readings/manovich_database.pdf]
what is for Anouk ‘information’? and what is for her the relationship between information, knowledge, interface, and perceptable?
for her what is the relationship between ‘information’ and ‘infinite’? (infinite as the universe of all possible images)
...................................
*Pierre's ‘rights of nerves’ --> “talking to everybody”
[rights of nerves: you are promted to do what you do out of disgust, outrage, fear, or driven by anxiety, you don't know why, you are compelled towards an object or project or thing or unthing]
*Seba: for him “narrative =/= complex” (the question of “complexity's situatedness”) for him: “multiple perspectives ==> coherency (=/= bi-rabt بی ربط, na-ham-dusti ناهمدوستی ?)” (is his idea of “coherency” leads to ‘friendship’? is for Seba ‘amity’ [ravabet-e hasane روابط حسنه] at stake? )
Seba's epistemological object(?): ‘evidence’ (=/?=>! cordial dispositions)
(complexity is the name of our game. Haraway)
...................................
my current work and interest involves the investigation of individualized subject formation (tajarode nafs تجرد نفس ?); interrogating the production of language; and tracing the divisible distinguishing limits between categories of human, animal, and monstrous.
#subjects of interest: The translator, language, the sublime, animals/animality, technicity/m[...]
(172660)[...notes/midday review.txt]%4.8[...]
*Pierre's ‘rights of nerves’ --> “talking to everybody”
[rights of nerves: you are promted to do what you do out of disgust, outrage, fear, or driven by anxiety, you don't know why, you are compelled towards an object or project or thing or unthing]
*Seba: for him “narrative =/= complex” (the question of “complexity's situatedness”) for him: “multiple perspectives ==> coherency (=/= bi-rabt بی ربط, na-ham-dusti ناهمدوستی ?)” (is his idea of “coherency” leads to ‘friendship’? is for Seba ‘amity’ [ravabet-e hasane روابط حسنه] at stake? )
Seba's epistemological object(?): ‘evidence’ (=/?=>! cordial dispositions)
(complexity is the name of our game. Haraway)
...................................
my current work and interest involves the investigation of individualized subject formation (tajarode nafs تجرد نفس ?); interrogating the production of language; and tracing the divisible distinguishing limits between categories of human, animal, and monstrous.
#subjects of interest: The translator, language, the sublime, animals/animality, technicity/mechanicity, the divine/sacred,
...................................
the myth of Poros, Penia, and Eros for Aela:
(in Plato's Symposium;) Penia, the “child of poverty,” decides to forcefully impregnate herself with the inebriated Poros, “the personification of plenty,” who is always in opposition with aporia, (~ snafu before aporia,) “puzzlement, which breaks with the logic of identity,” and thus defining aporia. The result of this union is Eros...
poverty + {plenitude × aporia} ==> eros : {agency of passivity + resourcefulness}
1-metaphysical inquiry begins from ‘aporia’
2-rationalist inquiry begins from ‘a priori’
3-empiricist inquiry begins from ‘tabula rasa’ (hakim's beginning)
/
/
4-mystical inquiry begins from ‘affective a posteriori’ (effect, wonder, heyrat, tahayor)
...................................
sci-fi is imagining the elsewhere inside mortality. (==> feminism stakes in SF)
...................................
*make a series of studio photos with white clear backs, two different genders iranians having a physical/verbal fight or some sort of aggressive encounter
*the idea is to write a script for a movie or short series, combining the historical 14th century Iran with the 14th century imaginal beast fables from the ajayeb. the camera creats a non-exotic continuation between the two
...................................
[with Kenney]
-how to let emerge a seriousness as collective matters of care?
-how to stimulate pragmatic questions about how to craft relevant knowledge?
speculation is all about pragmatism
capitalist speculation : “one must speculate to accumulate” =/= relating & narrating
scientific[...]
(172662)[...notes/midday review.txt]%4.8[...] operations (quietly) insist that *another world is here* (--> my ajayeb) =/= the smooth operation of business-as-usual (,, interrupting it)
for my ajayeb, how can i carve out a space to nurture my idea? --> nest-building --position/place--> digging out a bit of earth
*speculative empiricism : scientific + narrative
working with ajayeb so that it might stimulate a specualtive empiricism for composing more livable worlds --> ajayeb's storied biospheres
...................................
the notion of ‘magic’ in popular TV series, such as ‘Harry Potter’ franchise and ‘The Magicians’ among many others, and instrumentalization. magic as information technology that is completely instrumentalized. the capitalist ideology of ‘tool’ and ‘usefulness’ are insinuated heavily in the hipster figures of ‘The Magicians’ in the way that they interupt history and knowledge-burdened living. “stop the history lessen! tell me how do we kill the beast with it?” (the stupidity of the hipster hero moving through the matrix of merely teleological phenomena, stripping pleasure off thinking...)
(utopian?)
what a magic spell is good for if it is not a leverage?
[title]
The Magicians and The Absolute Freedom and Terror
(‘The Magicians’:) magic: instrumentalizing the logos
knowledge is literal --> magic spells are literal {the result of magic spell is predetermined}. in this case, the magic is both an instrument of power and renunciation of knowledge
(Heideggerian) techne of the Western project is an instrumentality that takes over, arrests, or enframes what it desires to manipulate or contain. (Christian Hubert's notes)
=/= poiesis, a bringing-forth (in Heidegger: blooming of the blossom) (also Greek)
“[(for the techno-monster-magicians) everything is] code to be cracked”
a kind of fantasies that Don Ihde calls techno-fantasy, which have been part of the transhumanism since 19th century
the toxic distinction between techne from episteme (since Homer). ‘The Magician’ suggests magic as a technology or tool apart from its context of involvements and referentialities : a hermeneutic or alterity relation =/= (Heidegger:) the tool is an embodiment relation
(one of the characters even states that humans without magic invented computers as replacement)
‘The Magician’ dismisses the generation of knowledge in the praxis of tool-use. science/magic is pragmatic relation of equipment or tools as ready-to-hand. the ideology of a knowledge relation: magic (as tool) is present-at-hand --> ontological relationship to the world (----the characters want to go and have an icecream when they are finished with all the magical fights.)
this notion of magic as tool (=/= epistemological object) in use achieves (what Don Ihde calls) *instrumental transparency* --> It “withdraw[...]
(172663)[...notes/midday review.txt]%5[...]relation
(one of the characters even states that humans without magic invented computers as replacement)
‘The Magician’ dismisses the generation of knowledge in the praxis of tool-use. science/magic is pragmatic relation of equipment or tools as ready-to-hand. the ideology of a knowledge relation: magic (as tool) is present-at-hand --> ontological relationship to the world (----the characters want to go and have an icecream when they are finished with all the magical fights.)
this notion of magic as tool (=/= epistemological object) in use achieves (what Don Ihde calls) *instrumental transparency* --> It “withdraws” when in use, but becomes conspicuous again when broken or missing [--> this is precisely the standard account of technology in high-techno-scientific capitalist sunny societies] --> the idea that magicians can “forget” (or “lose”) their magic suggests a guarantor of instrumental transparency of magic (or knowledge).
-the popular vision of magic hinges around the desire for total transparency**
-this instrumental rationality is the heart of the modernizing project (which characterizes capitalism) --> the value-free calculable efficiency of administrative processes (--> a project of domination and denial of dependence) (=?=> Auschwitz)
(how to make The Magician's bounded utilitarian individualism unthinkable?)
(Frankfurt School:) technology ~= instrumental reason ~= reification (madiat, jesmiat) as reason
(Habermas:) systems rationality, economic and bureaucratic rationality (==> patterns of meaning rendered functional) =/= communicative processes that sustain the lifeworld
the same Platonic tradition produces: {theory =/= practice} ==> {mind =/= body} ==> {"conceptual” =/= “material"} (and privileging one over the other)
(for the Frankfurt School) truth = "a moment of correct praxis”
what is at stake is the way ‘The Magician’ heroes’ way of non-relating to an entire environment and with it to an implicit “world” that they inhabit.
...that science is an ‘account’ of reality not a ‘tool’ for coping with it
...when the world and the instrument interact
descriptions of the affordances of indissoluble instrument / world complexes are at stake
then how can we think magic/knowledge/science without instrumentalization (‘something in order to’)?
the notion of ‘world’ and ‘worlding’ in other Hollywood sci-fi franchises, and the way a world (for example survival in Mars in ‘The Martian,’ surviving “outer space” in ‘Gravity,’ “pure wonder” and “abyssal unknown” in many Icarusian space exploration moves and movies, the deprived Earth in ‘Interstellar,’ and so on) is rendered dead or dangerous or prosperous, ideologies of anthropocentric extensionalism.
(this directly concerns my ajayeb apass research about the past, because hollywood constantly making scienc[...]
(172664)[...notes/midday review.txt]%5[...](Luhmann; transition to modern:) stratified and hierarchical organization --to--> “functionally differentiated” organization
(project of modernity requires) a universally assumed but nowhere concretely localizable lifeworld*** (=/=? situated knowledges)
modern person : the self-fulfilling and self-justifying observing subject
...................................
(Freud's) ego: the record of abandoned object cathexes
(cathexes ~= electrical charge; the libidinal energy invested in some idea or person or object)
...................................
(15.02.2017) three objects from apass:
-complaint
-evidence
-monologue
...................................
on futurity; in SF capital (Mark Fisher) the information (somewhere between cybernetic futurism and “New Economy”) is a direct generator of economic value ==> ‘the information about the future’ circulates as as increasingly important commodity* (Eshun)
SF: engineering feedback between its preferred future and its becoming present --✕--> future --> manufacturing tools capable of intervention (=/=? disruption; the Sun Ra, character in the movie The Place is The Space, disrupts when he enters the youth club.)
@Ale --her--> predatory features/futures : (a space for researching[?] dimensions of) anticipatory designs, projects of emulation, manipulation, parasitism, interpellation into a bright corporate tomorrow <== faces smiling at screens (-->? a bitter joke)
-in her criticism of “eurocentrism” how are afrofuturism and arabfuturism located? (curatorial) let's invite them as her allies in Hansaring Studio.
countermemorial mediated practices
...................................
خودشیفتگی khodshiftegi:
[narcissistic personality disorder]
(exaggerated feeling of) self-importance, self-absorbed, self-perception of being unique, situated within self-presentation, sense of entitlement حق به جانب and self-centeredness schema
adult neurotic's sense of omnipotence --> relic of the old megalomania of infancy (~ all paranoic disorders) (~-> hurt with denial)
(Freud's) primal state: {id ~= ego ~= external world}--(not differentiated)
one could not lay hold of oneself as other ==> narcissism expires
(Lacan's) ego = another }==> the specular ego (in the mirror stage) =/= narcissistic
(‘=/=’ : erotic attraction or aggressive tension)
Nietzsche: the utterance “I am ugly” created “the beautiful”
[does this mean: “I am beautiful” created “the ugly” (in the other and world)?]
sublimation is passion transformed
or, object displacement, transformation of instincts,
a desuxualization (from primary to secondary narcissism) (--> what is Aela's “thirst for knowledge”?)~~--> unfolding into (differentiated elements of a[...]
(172665)[...notes/midday review.txt]%5.2[...]d arabfuturism located? (curatorial) let's invite them as her allies in Hansaring Studio.
countermemorial mediated practices
...................................
خودشیفتگی khodshiftegi:
[narcissistic personality disorder]
(exaggerated feeling of) self-importance, self-absorbed, self-perception of being unique, situated within self-presentation, sense of entitlement حق به جانب and self-centeredness schema
adult neurotic's sense of omnipotence --> relic of the old megalomania of infancy (~ all paranoic disorders) (~-> hurt with denial)
(Freud's) primal state: {id ~= ego ~= external world}--(not differentiated)
one could not lay hold of oneself as other ==> narcissism expires
(Lacan's) ego = another }==> the specular ego (in the mirror stage) =/= narcissistic
(‘=/=’ : erotic attraction or aggressive tension)
Nietzsche: the utterance “I am ugly” created “the beautiful”
[does this mean: “I am beautiful” created “the ugly” (in the other and world)?]
sublimation is passion transformed
or, object displacement, transformation of instincts,
a desuxualization (from primary to secondary narcissism) (--> what is Aela's “thirst for knowledge”?)~~--> unfolding into (differentiated elements of a oneness of) instinctual-spiritual experience. (Aela's) ‘oneness’ [an original unity + one hidden and defended against] stays alive as connection? --> the question of desire for Aela is about this hidden linkage.
[transitional objects, play, modifications of the pleasure principle, genital function,]
,
(noted by Christian Hubert: for Loewald:) *eroticism is genuine sublimation* : a reconciliation in the area of ego development and of internalization. (@Aela)
-desublimation (of reason?)
objective of sexuality conceptual transformation into Eros --> (asking Aela with Marcuse:) what is the non-repressive sublimation of the resexualized body? (=/= neurotic reactivation of narcissistic libido)
why Eros is so powerful? what kind of sublimation is the culture-building power of Eros?
in Derrida, narcissism is the passage to the Other, and not necessarily merely a collapse into oneself.
auto-erotic solipsism
باطل کردن طلسم ضمیر the ego appears [displaced elsewhere in the world as an effect] as the result of primary narcissism?
(batel kardan-e telesm-e zamir) dispulsion of ego
*ego forms in the world* (Lippit)
auto-erotic economy
the ego in the island, finding footprints of the others
(Freudian protocols of existence:) there is no world, there is only islands. --> multiplicity of isolations ~-> individuation
“In narcissism the ego disappears from the world and reappears in the imaginary realm of invisible interiority.” (Lippit)
[...]
(172666)[...notes/midday review.txt]%5.2[...]
باطل کردن طلسم ضمیر the ego appears [displaced elsewhere in the world as an effect] as the result of primary narcissism?
(batel kardan-e telesm-e zamir) dispulsion of ego
*ego forms in the world* (Lippit)
auto-erotic economy
the ego in the island, finding footprints of the others
(Freudian protocols of existence:) there is no world, there is only islands. --> multiplicity of isolations ~-> individuation
“In narcissism the ego disappears from the world and reappears in the imaginary realm of invisible interiority.” (Lippit)
{the erotic attachment to outside objects}<--pervert =/= narcissist-->{withdraw, calls it “instinct for self preservation"} (a shortcut: my way of undering my own narcissistic tendencies has been through perversity.)
[for Juan:] (artistic) narcissism =/=? fossilization (~->? mimesis)
*mimesis* is not about form
in order to represent the character of the supposed ‘word’ of another
mimesis + techne ~= copy (@Juan)
diegesis =/=? mimesis
(telling) -- (showing)
(recounted) -- (enacted)
}--> poiesis _////(actually a useful and necessary difference, synthesized by the Greeks--Plato and Aristotle)
(...and what about the question of the medium?)
*Juan's relationship with the (in)dependency of the individuated self of the artist--in this case himself--by means of mimetic techne is to overcome the visual artist's narcissism?
(Pierre:) being alone --> mimesis --> through mimetic intra-acting with the other
(Sina: there is no “being alone” only ‘feeling lonely’ which is itself a form of intra-acting : internalizing an external phenomena. “loneliness” is a belief that one has.)
...................................
narcissism as a mimetic and performative mode
transindividual narcissism --Maitra--> movement of the subject beyond ethnicity (ethnic formations that the bio-political processes of interpellation demand of the subject)
remediation of ethnic narcissism
[Maitra's queer diasporic reading practice of] (in diaspora media theory) performing an identity (that is “Iranian” for example)
*intermedia* (=/= multimedia: fuse disparate media)
frictions between different media
conceptual interplay between media
space of alchemical transformation
(at the level of) conflict of interpretations
radical understanding of interdisciplinarity
diaspora: no longer having a clear answer to “where are you from?”
what might we learn from narcissism (from mimesis)?
mediate and fracture the writing of the self
wound: disconnected event
not adding up to a comprehensive narrative of the ethnic self
*ego-under-construction*
Freud's primary narcissism, we love ourselves before lovin[...]
(172671)[...notes/midday review.txt]%5.3[...]ing of interdisciplinarity
diaspora: no longer having a clear answer to “where are you from?”
what might we learn from narcissism (from mimesis)?
mediate and fracture the writing of the self
wound: disconnected event
not adding up to a comprehensive narrative of the ethnic self
*ego-under-construction*
Freud's primary narcissism, we love ourselves before loving others
(for the child) narcissism = intermediate
(secondary) narcissism: the processes by which the distinction between the ego and external object is lost
(Lacan) loss of distinction between the ego and its reflection in the mirror
--> narcissism helps the infant in trying to distinguish himself from the mother/other
narcissism beyond infantile sexuality -->
narcissism: structure (=/= state) <== when the burden of desire on the subject becomes intolerable
(?what are new structures of) artistic narcissism
*an occasion to erotisize your own body*
to erotically emphasize a particular memory
stitching together of the naked ethnic body
hupersexuality
...those who are undersexed
...................................
%note on Alice's workshop:
how the idea of mimesis came when we were not sure what she meant by “make note.” the signifier of “note” defined itself in a collective mimetic semi-conscious way.
(=/=? my work on how signifiers transmit and transform --> parasitism, rumorology, etc. ... weaker neighborhoods of thought)
Alice's notions:
•explosion <--> dance
•the “generative” notion in her discourse (--> notion of “active,” and “conscious intentionality” [--> a property of human agency and agential exceptionality. (the metric of) her work/workshop distinguishes the self-aware active entity from non-communicative receptive entity, ***intransitive =/= transitive-->{her privileged object}, and that distinction is not useful for me right now])
•the authority of the trope “practice” for Alice
(what would be a nonmimetic understanding of eachother? @Juan)
•the workshop was not her ‘thinking’ or ‘making’ in process or an open question or a not-knowing, rather the workshop was based on her (finished) ‘notions,’ with her ‘indisputables,’ her ‘literal’ objects; (dance, active, body, imagination, practice, generative, creative, etc.)
•production of the “I” in her work; (a nasty side-effect: collateral individuation) (when were the moments in the workshop that an interesting “we” was created and for whom?)
•the problematic difference between ‘literal’ and ‘metaphorical’ at the footing of her thinking (--> my whole apass research is about this)
•(artist's) imagination as a magic wand that can transform things
*what helped me was the idea of thinking with a ‘dormant metaphor’ (in my own wor[...]
(172672)[...notes/midday review.txt]%5.4[...]hority of the trope “practice” for Alice
(what would be a nonmimetic understanding of eachother? @Juan)
•the workshop was not her ‘thinking’ or ‘making’ in process or an open question or a not-knowing, rather the workshop was based on her (finished) ‘notions,’ with her ‘indisputables,’ her ‘literal’ objects; (dance, active, body, imagination, practice, generative, creative, etc.)
•production of the “I” in her work; (a nasty side-effect: collateral individuation) (when were the moments in the workshop that an interesting “we” was created and for whom?)
•the problematic difference between ‘literal’ and ‘metaphorical’ at the footing of her thinking (--> my whole apass research is about this)
•(artist's) imagination as a magic wand that can transform things
*what helped me was the idea of thinking with a ‘dormant metaphor’ (in my own work) and ‘activate’ it, in a way that the problems and pleasures of thinking with that metaphor is felt. by ‘dormant metaphor’ what i mean is an operative word that one is using often and is left uninterrogated. for example the problems of “landscape” as a particular ontological tool for me became apparent only after i committed myself to that metaphor in the course of the interview with Pierre and Alice. to stay with a story, to live its contradictions. (and the position of it in a sentence)
•“it was ‘landscape’ talking; not me!”
•why i was seeing Tehran as the ‘ghostly landscape’? (matter of a confrontation with Tehran? exteriority of my subjecthood is at stake? ~->!? the arbitrary position of “genius loci” : that from a genius position one can see for good. -how to make myself nonarbitrary--not subject to individual determination--in relation to Tehran? --> towards ‘situated knowledge’)
•what kind of material-discursive practices thinking with “landscape” committed me to? [to explore and feel this commitment (and its consequences) is ‘staying with the trouble' for me]
it felt like Alice believes that people, we, have control over our metaphors, but in the course of the workshop there were many occasions that was not the case:
Sina, landscape --> optics
Esta, building/house --> geometry --> security
Agnes, supermarket --> exchange
Juan, crime --> arrest
Zoumana, garden (~-> fecundity) --> immunity
Eszter, electronic device --> closed
Ekaterina, zoo --> objects of care (~-> animal ~= diseased .--> objectifying or babying them)
* landscape ==>? optic -->? way of disembodied seeing
[artificial perspective {--> (objects are in) proportional variations in a seamless continuum}, gaze of the spectator, exterior space, homogeneous, infinite, systematic,] --> (this is all) *symbolic form*
[(tele/micro)scope <==] landscape <== perspective <-- arbitrary point of the observer
(Descola:) such “objectification of the subjective” ==> [...]
(172675)[...notes/midday review.txt]%5.4[...](artist's) imagination as a magic wand that can transform things
*what helped me was the idea of thinking with a ‘dormant metaphor’ (in my own work) and ‘activate’ it, in a way that the problems and pleasures of thinking with that metaphor is felt. by ‘dormant metaphor’ what i mean is an operative word that one is using often and is left uninterrogated. for example the problems of “landscape” as a particular ontological tool for me became apparent only after i committed myself to that metaphor in the course of the interview with Pierre and Alice. to stay with a story, to live its contradictions. (and the position of it in a sentence)
•“it was ‘landscape’ talking; not me!”
•why i was seeing Tehran as the ‘ghostly landscape’? (matter of a confrontation with Tehran? exteriority of my subjecthood is at stake? ~->!? the arbitrary position of “genius loci” : that from a genius position one can see for good. -how to make myself nonarbitrary--not subject to individual determination--in relation to Tehran? --> towards ‘situated knowledge’)
•what kind of material-discursive practices thinking with “landscape” committed me to? [to explore and feel this commitment (and its consequences) is ‘staying with the trouble’ for me]
it felt like Alice believes that people, we, have control over our metaphors, but in the course of the workshop there were many occasions that was not the case:
Sina, landscape --> optics
Esta, building/house --> geometry --> security
Agnes, supermarket --> exchange
Juan, crime --> arrest
Zoumana, garden (~-> fecundity) --> immunity
Eszter, electronic device --> closed
Ekaterina, zoo --> objects of care (~-> animal ~= diseased .--> objectifying or babying them)
* landscape ==>? optic -->? way of disembodied seeing
[artificial perspective {--> (objects are in) proportional variations in a seamless continuum}, gaze of the spectator, exterior space, homogeneous, infinite, systematic,] --> (this is all) *symbolic form*
[(tele/micro)scope <==] landscape <== perspective <-- arbitrary point of the observer
(Descola:) such “objectification of the subjective” ==>
(1) a distance between man and the world
(2) systematizes and stabilizes the external universe
***factuality is not intrinsic, it is rhetoric (that we live with)
history of the idea of nature
‘ajayeb's architects of a naturalistic cosmology who establish hierarchies and discontinuities among them =/= cosmogenesis of modernity's subjectivity's illusions of continuity
[Descola's “configurations of continuity"]
(ajayeb creates) hierarchical order according to the levels of the exchange of information that is reputed to be possible.
-which parties are set on the same level of reality (in ajayeb)?
(what are the human and n[...]
(172676)[...notes/midday review.txt]%5.5[...]r />
whose dialects are mutually intelligible?
human narcissism : that if a being possess a soul is only then capable of recognizing humans
---then let's give everyone souls!
...................................
(Massumi > Deleuze's) critique ~= modulation --> actively modulated from within the situation, immanent to it {
-augmenting* (taking a certain tendency to the limit)
-diverting* (deflecting it into a different tendency)
-transmutational* (interacting with other tendencies in a way that invents a whole new direction as a kind of surplus value of interaction)
-or, it can lead to a clash that stops the process
asking people “to be true to what they represent” ==> having them “encapsulated in already arrived-at opinion and judgment” ==> blockage
war of “disqualification” ~ Stengersian non-event
being (represented and) legitimated in proxy war
...................................
@Zoumana; “decadent gardener” that connot keep distinction between kin and pest, nature and culture
what is a garden full of indirections, snakes?
...................................
#my trope-findings, (bilingual nonsystematic comparative thinking for storytelling) (work with Avital?):
•پیر Pir / sujet supposé savoir (--✕-->? پیر فلک Pir-e falak in Hafez)
•غر Ghor / complaint (--> shekayat شکایت, and then, khamush خموش in Hafez)
•تعارف Tarof / greeting
•transcend <--> darajat درجات (-> Attar)
•super-ego <--> Div-mardom دیو مردم (-> Nezami)
•NatureZolmat (ظلمت --> ajayeb)
•آبرو Aberu / economy of value
•طیالارض tey-ol-arz / body scale, intensity and excess
•نگرانی negarani <--> practices of care
on Aberu, I became interested due to my lack of Aberu in presentationl quality and its abundance in othen other area's of my psychosomatic becoming.
Aberu traverses, calls itself in, animates, and exists for later visits.
-when you are devalued by the marked of bi-aberu, you are less tied to the strictures of shame, and ‘your behavior’ becomes performance material
...................................
agency =? boresh برش, jahd جهد (in Farsi), “agential cut enacts a local causal structure” (Barad)
agency of ‘hemat’ همّت
hemate shahi همّت شاهی, lavazeme hemat لوازم همّت --> apparatus
sufi's hemat ~= magic
...................................
@Seba after accelerate manifesto reading: (what is and how can we not pivot on our work) the measure of the meaningfulness of action. (Seba's notion of losing hope is because he put himself unconsciously in a cost-benefit analysis? “what is the effect of my actions?”) [in practice it is difficult to embody speculative thinking. we are still in the space of[...]
(172678)[...notes/midday review.txt]%5.6[...]coming.
Aberu traverses, calls itself in, animates, and exists for later visits.
-when you are devalued by the marked of bi-aberu, you are less tied to the strictures of shame, and ‘your behavior’ becomes performance material
...................................
agency =? boresh برش, jahd جهد (in Farsi), “agential cut enacts a local causal structure” (Barad)
agency of ‘hemat’ همّت
hemate shahi همّت شاهی, lavazeme hemat لوازم همّت --> apparatus
sufi's hemat ~= magic
...................................
@Seba after accelerate manifesto reading: (what is and how can we not pivot on our work) the measure of the meaningfulness of action. (Seba's notion of losing hope is because he put himself unconsciously in a cost-benefit analysis? “what is the effect of my actions?”) [in practice it is difficult to embody speculative thinking. we are still in the space of thinking in terms of the probable.]
/>
to do hope-work is about ‘not talking (too much) about the future’ =/= commitment in terms of probabilities, refusal to treat your subjects as if they were objects of management --> let's set aside our own hopes, and work to honour the **hopefulness of others** (Deborah Rose)
“And hope is here, all around us. Creatures want to live.” (not in the “future”)
the accelerationists putting things in their cascade of failures, (everything sinks effortlessly into it,) and creating a vanishing point in terms of a western saturated temporality. for them the present is the time of announcing the news of salvation or apocalypse, and has no thickness. (the desire) to step out of history, and is made void in the process of realization, the idea that “everything is possible.” they experience their freedom as universal freedom * (noted by Blanchot.) [--> the problem with all male action heroes...]
(is this a kind of “game-over” discourse?)
*t/>
*time (thinking with Haraway)
the sequential palindromic time (in Western-related cultures) [جناس قلب palindrome: from the Greek roots palin “again” and dromos “way, direction”; a word, phrase, number, or other sequence of characters which reads the same backward as forward; (un)parsable palindromic motifs;]
there are many sorts of temporalities in West, but the most naturalized and intuitive, ready-to-hand (and black-boxed) version of it is the “past, present, future.” the notion of ‘present’ becomes a (mathematical) vanishing point, a pivot or a point rather than itself a thickness, an inaccessible past being transmuted into a future that is always to come. [=/= the lived time of the flesh]
--> what counts as a responsible person in temporality? (@Seba, @Pierre's “future”)
in my work on ajayeb in apass, i choose to give account to responsibility in a way *to face those who come before rather than to face the future*, this is about a sw[...]
(172684)[...notes/midday review.txt]%5.7[...]f magic in cinema
2. representation of knowledge in cinema
3.
to perform past and present alarmingly simultaneously, to intermix the directions of causation and influence, they cannot be linear and progressive, against a production of present [presentism]
#create identity research center for/with my work
1. harem (حرم)
2. ajayeb (عجایب)
3. wortsalad
4. erklammern (with Foad)
5. san'at-e mojarad-sazi (صنعت مجردسازی with Foad)
6. garden (باغ)
7.
#what am i learning from Hiwa's Chicago Boys project?
history, recent region departures, study group, music, jam, more and more people together with their voices and stories, faces, sing, play, discomfort in instrument, tour, collectivity, sojourn in stage, conviviality, cover song,
-when i look at the videos of the project i feel like i want to do or be part of something like that, i want those qualities, i want the way people are looking and feeling like there.
#i am learning from Kohn that the survival is complicated, from Haraway that world works by excess and therefore filled with hope, with Sennett and Delanda a better account of socio-material history, from Ahmed a different understanding of psychoanalysis, from Barad poetry and argumentation, from Scher the effort needed to become interested, from Kenney that there is no need for a “standard language” to describe your interventions or to produce a body of knowledge about your matters of concern,
(this is one place that i am recognizing and foregrounding a binary structure:)
•women in my life: Avital, Haraway, Ahmed, Scher, Barad, Despret, teaching me science and art, attentive modes of differential reading and writing, practices of care and concern
•men in my life: Serres, Sennett, Delanda, Levinas, Anand, teaching me a non-guilt-driven knowledge of history and past, a different mode of remembrance which provokes a different mode of response and responsibility
...................................
alive --[]--> dead --[]--> ancestor
what provokes storytelling?
(Harawayian) inhabiting ==> responsibility --> alignment
(a split-self at home with) contradictions ==> dealing with situated knowledge }--> this is about ‘ongoing’
note to self: not to throw away the contaminated concept that we have, (for example ‘human intentionality,’ ‘human rights,’ etc) *but to hold on (while knowing how contaminated it is) to any concept (which are always unsettled) until it gets a particular (situated) job done
(which job i am try to get done with my good and bad concepts?)
where are we headed with our syntax?
“-scene” : the ‘now’ of the species [--> pleistocene image] also, a sharp change in the graph/diagram [https://en.wikipedia.org/wiki/File:Exti[...]
(172685)[...notes/midday review.txt]%5.8[...]yeb hypertext search is contingent and opportunistic, and its searches are non-systematic)
in apass what my project is all about: *loving to tell you about what i am reading* (why it seams too difficult, complicated and impossible to understand!?)
-“to provides a feast of reading pleasures”
holding each other's unasked-for patterns (@Luisa)
taking up each other patterns [which are sometimes obvious, sometimes cryptic]
(what is the other name of the practices of “string figures” in Iran? -->[stars, facts, fabulations, “far”s, patternings,]--> all cosmopolitical, composes the “we”)
•a “we” compositional
•an “ajayeb” compositional
•
anthropocene system thinking
•feedback loops
•thermodynamics & 18th century mathematics (=/= hyperbolic mathematics in ‘crochet’ --> excess of surface, --> story of interface)
•comparative interpretive thinking (a dominant western model of knowledge production--which i am using!)
•modern synthesis: restrictive system theories within evolutionary theories
•systems idea
•
*“The global scale takes precedence--because it is the scale of the model.”* Tsing
[title]
Bilingual Stories for Ajayeb NatureCultures
(...stories ‘for’ =/= ...stories ‘of’)
does Brexit and Trumplandia changes the landscape of English use as a language?
the image of pedagogy : semiotic apparatus (& technological) (--> the ritual of Simpson strangling Bart)
(why am i cultivating the) *non-inventive imagination* (and its antimetabole [or chiasmus, chiastic patterns of antithesis]: non-imaginitive invention)
often we find ourselves inventing everything (in political animation) =/= to figure out what are we attached to
(inheriting something =/=? being heir to something)
the scientist inside me begs me to narrow [...]
(172689)[...notes/midday review.txt]%5.9[...]g) proper witness***
the tropes i am building in my current research, do they help build a better Iran? and how?
interms of:
•an ongoingness
•a commitment to a recent future thinking
‘homo-’: stuff of the soil, that figures of bright and sunny image of the same
#rigs and syms*
•games
•technological designs
•plots
•mechanisms
•sfs
•jokes
•jests
•
[title]
critical bestiaries
critique-bestiary
belonging = achievement (dastavard دستاورد) + violence (khoshunat خشونت)
...the ways we renounce the world through the use of the word “real” and “really”
(Stengers:) weaving: not secular nor religious, not traditional nor modern, is sensuous
#[nodes and notes]
the emptyland, terrestrial life, ‘per-’ instead of ‘her’ or ‘his’
-the way i started with Haraway was through the way i read her notion of ‘critter,’ juju (جوجو) in Farsi, jako junevar (جک جونور), little life animators often easy and ok to kill, a term in farsi for kids that worlds for them in particular ways
bio (“qualified life”) =/= zoe, juju, “bare life” (Agamben): that which is killable --?!--> that which must be transformed
[stories of originary exclusion and composition of body]
...................................
the form and function are having too tight fit. no no no!
(cities) being inclusive but not integrative
(setar different technique of vibrato and measure for instance in Saba and Ghavami, which part of the finger or body, one works in certain way for one and not for the other musician --> the explicit unpacking of the activity : what was formerly tacit [zemni, khamush, =/= habit] becomes dredged into explicit [=/= expressive] consciousness, precisely because there is a resistance, that there is something not right for the musician ==> reconsidering, reexploring --> the technique then again disappears into the tacit realm --> technique becomes variegated)
**tacit --> explicit (~= that which becomes available for reconsideration)**
when one masters a skill it is about being equipped to address a whole new set of problems
{expertise/mastery: problem solving}=/={craft: problem finding}--> when other things become problematic---the condition (in the craft work) that when you learn how to do one thing you see other things that need to be explored [-> question for Eunkyung's drawing skills and practice]
*craft is more important than art(?) (Sennett)
...the notion that the work art breaks the conventions of practice, that it is something that makes an epistemic break. --> emphasis on innovation (something new)--that is a reflection of sort of 19th century bourgeois ideas of about making art.
•privileging t[...]
(172690)[...notes/midday review.txt]%6[...]> (when we speak) we give other people talismans that are not (perfectly) clear to us----we penetrate and unpack what someone doesn't have the words clearly and response to what they intend --✕--> “common understanding,” “make something work,”
cooperation is about getting deeper into something
conditions that more skills are required (and not the opposite)
in modernity everything seams to need to be verbalized. what happens to the unverbalized, the unprogrammatic? --> can you have an implicit right which can't be verbalized? maybe no, maybe this is the limit of the social...
purposiveness: when you hear somebody go “i am going to put clearly what we all want...” you have submitted to that person (almost erotic) --> “they really know who they are” ==> you become a spectator to their definiteness
...................................
who the fuck = theology
how the fuck = empiricism
what the fuck = ontology
how the what the fuck = epistemology
why what the fuck = metaphysics
why the fuck = ethics
why give a fuck = teleology
the fuck itself = phenomenology
fucked up = pathology
fuck all = nihilism
...................................
Aela to Sven: “everytime you disappoint me you gain in depth” (5 April 2017)
...................................
(06.04.2017) %notes after my apass endweek presentation:
•my implicit focus and energy on the body and its organs of gesture that animates us
•loving telling you what i read
•giving you what i don't fully understand =/= gift from above
•(in lecture) to allow language greet the unverbalized
(it is about) organizing my memory
(it is about) that which comes to (my) mind, and “things” coming to minds
(it is about) the things I am told
__[these are perhaps other names of cognition, affect, memory, semiotics, history, inheritance, figuration, interface, thing-relations, huntology,]
__in our shared space where we let eachother in the effect of our languages, I want to practice what comes to mind when I stand in front of you and your work, ask myself ‘what else’ comes to mind? in a sense, my project on ajayeb is that kind of training
also in apass i want “to catch you in your acts”
it is my privilege to recognize you (as...)
asking:
1- what do I know?
2- what am I told?
3- (how getting good at to) explain what somebody else said
1- the first question has no clear answer, what i know is not placed somewhere in me, it is always an articulated matter of ‘with’ or in interaction with, it is a sym, changes before i can grasp, knowing is done always with a figure or a thing, it includes all sorts of optics and technologies, (affect theory, media theory, epistemology,)
2- the response to the second question is als[...]
(172691)[...notes/midday review.txt]%6.1[...] />
[idealistic/symbolist:] to connect the (inner) particular to the general
[romantic:] to make (inner) invisible visible
sublimated gratification of instincts, ambitions and ideals, (homogeneous) gestalt and expression of the self, narcissistic equilibrium, test its viability, haptic art,
“invisible reality and the aesthetics of universality” or a mean by which universal is recognized*
timelessness, wholesomeness, indivisibility, aesthetic standards
-pictorial thinking, movement thinking, affectual thinking, {--> all issued by the notion of “pure” and “purity”? tendency toward idealization? utopian?}
movement (the act) =/= mobility (the possibility)
(is Luisa interested in?) the immanent laws and essential unity of all being
...step to complete nonobjectivity
...objects with their expression of plasticity
-what is the symbolic term in her work?
she said: “space is literal.” --> the wholesome is proclaimed in the artistic act itself (and not as metaphor) --> experienced directly =/= imagined
--> احشايى the viscera (ahsha), visceral theory: affect and embodiment, transmissible physical charges, porous bodies,
@Luisa
kP_AfO7Ms4I
how to create a condition in which she can herself later give access to her thinking and making?
1- propose a curatorial gesture of an assembly: Luisa, Mondrian, Zen master, Malevich; with Bocola and Ahmed;
2- to open an investigation of affective economies for her: abstraction, constructivism, idealism, figurative empathy, symbolism, longing,
3-
4-
(psychoanalysis [@Luisa] allows us to see that) *emotionality involves movement*
associations whereby “feeling” take us across different levels of signification, not all of which can be admitted in the present. (+Ahmed)
-emotions move back and forth (past associations, repression traces on present) and sideways (sticky associations between figures and signs) --> something as the cause of a feeling in someone --> “involving relationships of *difference and displacement*{as the form or language of the unconscious} without positive value” --> affective economies -->{social, material, psychic}
{ psychoanalysis = "absent presence” of historicity-->(sideways movement of feelings) }==offers==> a theory of emotion as economy***
-by economy, Ahmed means, like capital (is about the movement of commodities and money*), an effect of its circulation (--> Luisa)
-the subject is one nodal point in the economy =/= subject as its origin and destination
**the movement between signs converts into affect
feeling <--> fetish commodity
in Freudian model, the movement between objects is intrapsychic --> trace of how histories remain alive in the present*** [regarding ajayeb's histories, histories that “[...]
(172693)[...notes/midday review.txt]%6.4[...]ry: affect and embodiment, transmissible physical charges, porous bodies,
@Luisa
kP_AfO7Ms4I
how to create a condition in which she can herself later give access to her thinking and making?
1- propose a curatorial gesture of an assembly: Luisa, Mondrian, Zen master, Malevich; with Bocola and Ahmed;
2- to open an investigation of affective economies for her: abstraction, constructivism, idealism, figurative empathy, symbolism, longing,
3-
4-
(psychoanalysis [@Luisa] allows us to see that) *emotionality involves movement*
associations whereby “feeling” take us across different levels of signification, not all of which can be admitted in the present. (+Ahmed)
-emotions move back and forth (past associations, repression traces on present) and sideways (sticky associations between figures and signs) --> something as the cause of a feeling in someone --> “involving relationships of *difference and displacement*{as the form or language of the unconscious} without positive value” --> affective economies -->{social, material, psychic}
{ psychoanalysis = "absent presence” of historicity-->(sideways movement of feelings) }==offers==> a theory of emotion as economy***
-by economy, Ahmed means, like capital (is about the movement of commodities and money*), an effect of its circulation (--> Luisa)
-the subject is one nodal point in the economy =/= subject as its origin and destination
**the movement between signs converts into affect
feeling <--> fetish commodity
in Freudian model, the movement between objects is intrapsychic --> trace of how histories remain alive in the present*** [regarding ajayeb's histories, histories that “stick” and which does not need to be declared, #fohshe heyuan/heyvan فحش حیوان/حیوون sideways movements...]
-(ajayeb's) past histories of naming
objects, the author of emotions
(how) emotions align subjects
_“surfacing” of individual_
(Ahmed suggests that) emotions are not simply “within” nor “without” but that they create the very effect of the surfaces or boundaries of bodies and worlds.
narrative = production of the ordinary
•(which crimes against persons become crimes against place? -‘us’-)
•“body of the nation”
•scene of “our injury” (--> also in Iran: “our” historical injury)
•(the fucking) right to defense --> ‘home’ itself becomes to be mobilized as a defense against terror, becomes transformed into the symbolic space of the nation #[example of when the approach (to/by objects) itself becomes a fetish object*] --> “staying at home”: a form of mobilization [---> go to three little pigs] ---- “the constitution of open cultures involves the projection of what is closed onto others, and hence the concealment of what is clos[...]
(172696)[...notes/midday review.txt]%6.4[...]t) and sideways (sticky associations between figures and signs) --> something as the cause of a feeling in someone --> “involving relationships of *difference and displacement*{as the form or language of the unconscious} without positive value” --> affective economies -->{social, material, psychic}
{ psychoanalysis = "absent presence” of historicity-->(sideways movement of feelings) }==offers==> a theory of emotion as economy***
-by economy, Ahmed means, like capital (is about the movement of commodities and money*), an effect of its circulation (--> Luisa)
-the subject is one nodal point in the economy =/= subject as its origin and destination
**the movement between signs converts into affect
feeling <--> fetish commodity
in Freudian model, the movement between objects is intrapsychic --> trace of how histories remain alive in the present*** [regarding ajayeb's histories, histories that “stick” and which does not need to be declared, #fohshe heyuan/heyvan فحش حیوان/حیوون sideways movements...]
-(ajayeb's) past histories of naming
objects, the author of emotions
(how) emotions align subjects
_“surfacing” of individual_
(Ahmed suggests that) emotions are not simply “within” nor “without” but that they create the very effect of the surfaces or boundaries of bodies and worlds.
narrative = production of the ordinary
•(which crimes against persons become crimes against place? -‘us’-)
•“body of the nation”
•scene of “our injury” (--> also in Iran: “our” historical injury)
•(the fucking) right to defense --> ‘home’ itself becomes to be mobilized as a defense against terror, becomes transformed into the symbolic space of the nation #[example of when the approach (to/by objects) itself becomes a fetish object*] --> “staying at home”: a form of mobilization [---> go to three little pigs] ---- “the constitution of open cultures involves the projection of what is closed onto others, and hence the concealment of what is closed and contained ‘at home’” (Ahmed ♥) {ouvrir le fermé, fermé le ouvert}
•alert citizens, amre be ma'ruf va nahye az monkar امر به معروف و نهی از منک --> meta-ontology of tosiye توصیه
•suspicious others
•saving women from religious fundamentalism
•negativity of latent (could-be-ness ==> opens up the power to detain, police pishgiri پلیس پیشگیری)
origins of bad feeling
threat to violate the pure bodies [vulnerable and damaged bodies of the white woman and child]
*affect is economic* --> it circulates between signifiers in relationships of difference and displacement --> they align subjects --> effect of collective --> (in Ahemd's economical model of emotions) they work to bind subjects together : the nonresid[...]
(172697)[...notes/midday review.txt]%6.4[...]live in the present*** [regarding ajayeb's histories, histories that “stick” and which does not need to be declared, #fohshe heyuan/heyvan فحش حیوان/حیوون sideways movements...]
-(ajayeb's) past histories of naming
objects, the author of emotions
(how) emotions align subjects
_“surfacing” of individual_
(Ahmed suggests that) emotions are not simply “within” nor “without” but that they create the very effect of the surfaces or boundaries of bodies and worlds.
narrative = production of the ordinary
•(which crimes against persons become crimes against place? -‘us’-)
•“body of the nation”
•scene of “our injury” (--> also in Iran: “our” historical injury)
•(the fucking) right to defense --> ‘home’ itself becomes to be mobilized as a defense against terror, becomes transformed into the symbolic space of the nation #[example of when the approach (to/by objects) itself becomes a fetish object*] --> “staying at home”: a form of mobilization [---> go to three little pigs] ---- “the constitution of open cultures involves the projection of what is closed onto others, and hence the concealment of what is closed and contained ‘at home’” (Ahmed ♥) {ouvrir le fermé, fermé le ouvert}
•alert citizens, amre be ma'ruf va nahye az monkar امر به معروف و نهی از منک --> meta-ontology of tosiye توصیه
•suspicious others
•saving women from religious fundamentalism
•negativity of latent (could-be-ness ==> opens up the power to detain, police pishgiri پلیس پیشگیری)
origins of bad feeling
threat to violate the pure bodies [vulnerable and damaged bodies of the white woman and child]
*affect is economic* --> it circulates between signifiers in relationships of difference and displacement --> they align subjects --> effect of collective --> (in Ahemd's economical model of emotions) they work to bind subjects together : the nonresidence of emotions is what makes them “binding” --> her notion of economy =/= {inside/outside model --> positive residence of emotions: “I have an emotion” or “something makes me feel a certain way"}--> “fear does not come from within the subject, nor does it reside in its object”
-([@Hoda's take on witness] alignment of the individual with the collective:) the accumulation of affective value shapes the surfaces of bodies and worlds; affect generates the surfaces of collective bodies (<==allows== not to locate affect in a subject or object) ~~--> [to initiate with Hoda an examination of the) *mobility of bodies of subjects* (in the West or her regions =/= question of the mediatization of her emotional experiences}
*emotions ‘involve’ subjects and objects*
what constructs emotions as positive or negative residence?
[*]psychoanalysis: a t[...]
(172698)[...notes/midday review.txt]%6.5[...]body of the nation”
•scene of “our injury” (--> also in Iran: “our” historical injury)
•(the fucking) right to defense --> ‘home’ itself becomes to be mobilized as a defense against terror, becomes transformed into the symbolic space of the nation #[example of when the approach (to/by objects) itself becomes a fetish object*] --> “staying at home”: a form of mobilization [---> go to three little pigs] ---- “the constitution of open cultures involves the projection of what is closed onto others, and hence the concealment of what is closed and contained ‘at home’” (Ahmed ♥) {ouvrir le fermé, fermé le ouvert}
•alert citizens, amre be ma'ruf va nahye az monkar امر به معروف و نهی از منک --> meta-ontology of tosiye توصیه
•suspicious others
•saving women from religious fundamentalism
•negativity of latent (could-be-ness ==> opens up the power to detain, police pishgiri پلیس پیشگیری)
origins of bad feeling
threat to violate the pure bodies [vulnerable and damaged bodies of the white woman and child]
*affect is economic* --> it circulates between signifiers in relationships of difference and displacement --> they align subjects --> effect of collective --> (in Ahemd's economical model of emotions) they work to bind subjects together : the nonresidence of emotions is what makes them “binding” --> her notion of economy =/= {inside/outside model --> positive residence of emotions: “I have an emotion” or “something makes me feel a certain way"}--> “fear does not come from within the subject, nor does it reside in its object”
-([@Hoda's take on witness] alignment of the individual with the collective:) the accumulation of affective value shapes the surfaces of bodies and worlds; affect generates the surfaces of collective bodies (<==allows== not to locate affect in a subject or object) ~~--> [to initiate with Hoda an examination of the) *mobility of bodies of subjects* (in the West or her regions =/= question of the mediatization of her emotional experiences}
*emotions ‘involve’ subjects and objects*
what constructs emotions as positive or negative residence?
[*]psychoanalysis: a theory of the subject as lacking positive residence
(this ‘lack’ is commonly articulated as the “unconscious”: in Freudian terms, where an affective impulse is perceived but misconstructed, and which becomes attached to another idea. [can i say that my work in ajayeb, which i named it as ‘organizing my memory, and also, that which comes to mind’ is all about this reconstruction of cognizeds and percepts? is that why i am having less and less unconsciousness in my daily life?!])
-cognizant agah آگاه
-in Freud's model of unconsciousness, the affect itself is not repressed, rather, what is repressed is the idea to which the affect was attached --> displacement
(Lacan's) [...]
(172699)[...notes/midday review.txt]%6.5[...]ud's model of unconsciousness, the affect itself is not repressed, rather, what is repressed is the idea to which the affect was attached --> displacement
(Lacan's) subject: proper scene of absence and loss*
a theory of the subject that the locus of the signifier settles --> constitution of the subject as “settlement”
([what is?] Eszter's right and will to keep looking for signs of difference. --when she was talking about idiosyncrasies of her countries)
*[with Eszter's “the nation has suffered enough!"] --Lezra--> politics in a sense is precisely concerned with what is or is not *enough*
“it's enough!” --> #demand something or before which I make a claim. it is practical (even technical) or is dealing with being practical
the haunting modifier of “enough”
the *amount* of something (-of suffering in this case) <-- “That's enough coffee”
-we are dealing with materiality and measure
{has that anything to do with the enough of Ekaterina's “good-enough mothers”?}--> true enough-ness for an effect to be achieved
model of emotion ==> materialization of bodies
(emotions construct) bodies as ‘enveloped’
in standard psychological model, fear ‘has’ an object
*(Ahmed's) fear: “passing by” (=/= arriving) of the object, impossibility of containment of object
anxiety is an approach to objects =/= fear is an object's approach
in Freud: self is made by the fear of father
Ahmed's model of ‘impact of fear’
fear does not leat to containment but an expansion --> his/her embrace of the world
•being sealed into a body that takes up less space!
**fear works to restrict some bodies through the movement or expansion of others** (interesting for Mona's work)
[structural possibility:] proximity of fear-object --is--> possibility of future injury
impressions of coherence, “sticking together”
(that is perhaps why dictionaries and bestiaries are interesting: because their elements do not “stick together” in the sense of an affective economy [of inquiry and narrative] #lists)
ontology of insecurity --> (naratives of) crisis ==> “return” (to values) --> fetish
-production of crisis is crucial for insecurity
-declaration/announcement of *crisis* reads the fact/figure/event and transforms is into a fetish object that then acquires a life of its own
-it must be presumed that things are not secure, in and of themselves, in order to justify the imperative to make things secure (again)-->(the word “again” in the rhetoric of safty becomes itself the fetish object with its own life)
[security is bound up with “the not (me/us)"]
being invaded by inappropriate others [in histories of Iranian modes of intersubjectivity: ‘being invaded by the appropriate other’ ~=? being of Tasavof, #slave manif[...]
(172700)[...notes/midday review.txt]%6.6[...] and transforms is into a fetish object that then acquires a life of its own
-it must be presumed that things are not secure, in and of themselves, in order to justify the imperative to make things secure (again)-->(the word “again” in the rhetoric of safty becomes itself the fetish object with its own life)
[security is bound up with “the not (me/us)"]
being invaded by inappropriate others [in histories of Iranian modes of intersubjectivity: ‘being invaded by the appropriate other’ ~=? being of Tasavof, #slave manifesto, let me know if you want me to kill your master.]
(in the 1999 film Matrix we see the image of the ‘strengthening the will’ of the human community in the face of the nunhuman machine others: Matrix ==> “us”)
(Matrix's) narative logic of an internal strength being posited as responsible for recovery, survival, and moving forward of the human race. (@Maarten, displacements of weakness and strength)
values that garantee survival
technologies that garantee survival
--> they become moral
those who____
speak (against) the “truth” of the world, cause the “ruin” of the world
...................................
say your name before talking
it's a Q and A, a lecture
--> it is a violent day
asking for your name is intrusive enough, even before asking where you come from [--> #estizah]
(learning from Heidegger:) abbreviation is already an effect of technology
case of Germany specially
and persian san'at (صنعت techniques and technologies) of subject-making
•‘is’ --> information system
•‘ich’ --> intangible cultural heritage
[#contract, concerning modalities of being-with:] anxiety, Sorge, (~ care?) is *disclosive*, for Heidegger, is an ontologically fundamental mood that opens you up to the possibility of understanding, anxiety is the leading mood that allows understanding
(in Heidegger) anxiety ==> understanding
(in Farsi) negarani نگرانی --> vision بینندگی --> basirat بصیرت ==> ta'amol تأمل (modalities of meditation and speculation)
(in psychoanalysis) anxiety =/= fear
(in capitalism) anxiety --> boredom ==> capital
(in settler white colonialism) anxiety ==> safty
(in Ahmed) anxiety --> approach to objects
(in Ahmed) fear/anxiety ==> effect of “that which I am not”
(ghol قول, gharar قرار, gharardad قرارداد [~ that which is promised by the ghol], ghovate ghalb قوت قلب) contracts also come to reassure, otherwise we might be in the radically open space of psychosis.
***contracts, they disambiguate the space***
{+} (pointed out by Derrida:) “contract” is less terrorizing than assuming that there is something natural that binds us... (@Luisa) contract is a non-natural conventional object. (the textual nature of cont[...]
(172702)[...notes/midday review.txt]%6.7[...]al
those who____
speak (against) the “truth” of the world, cause the “ruin” of the world
...................................
say your name before talking
it's a Q and A, a lecture
--> it is a violent day
asking for your name is intrusive enough, even before asking where you come from [--> #estizah]
(learning from Heidegger:) abbreviation is already an effect of technology
case of Germany specially
and persian san'at (صنعت techniques and technologies) of subject-making
•‘is’ --> information system
•‘ich’ --> intangible cultural heritage
[#contract, concerning modalities of being-with:] anxiety, Sorge, (~ care?) is *disclosive*, for Heidegger, is an ontologically fundamental mood that opens you up to the possibility of understanding, anxiety is the leading mood that allows understanding
(in Heidegger) anxiety ==> understanding
(in Farsi) negarani نگرانی --> vision بینندگی --> basirat بصیرت ==> ta'amol تأمل (modalities of meditation and speculation)
(in psychoanalysis) anxiety =/= fear
(in capitalism) anxiety --> boredom ==> capital
(in settler white colonialism) anxiety ==> safty
(in Ahmed) anxiety --> approach to objects
(in Ahmed) fear/anxiety ==> effect of “that which I am not”
(ghol قول, gharar قرار, gharardad قرارداد [~ that which is promised by the ghol], ghovate ghalb قوت قلب) contracts also come to reassure, otherwise we might be in the radically open space of psychosis.
***contracts, they disambiguate the space***
{+} (pointed out by Derrida:) “contract” is less terrorizing than assuming that there is something natural that binds us... (@Luisa) contract is a non-natural conventional object. (the textual nature of contracts allows it to be read, written, rewritten, reformatted and rearranged.)%-->{ontic & ontologic}
•what kinds of violations does the contract capaciously includes in itself?
•there is nothing natural about here and us being here. (spatiotemporally clock tells us not only what time it is, but also where and who we are: how “time-teller” is spatially architecturally phallically positioned: in the center, on the top, wrapped around the body, and so on.)
...................................
[apass opening week 08.05.2017, (my response to) what is “artistic research”?] artistic research is a fancy way of transforming your “weird feelings” about the world into an “inquiry,” so to say, and at the same time resist to be faithful to standard accounts of what counts as a “serious knowledge claim.” So it includes a lot of messy thinking-feeling, embodied practices, affects, poeticity, semi-scientific work, magic, data collection, mutative interpretative reading, forgetting things, detours, rituals, dead-ends, writing under the influence of[...]
(172703)[...notes/midday review.txt]%6.7[...]ing natural about here and us being here. (spatiotemporally clock tells us not only what time it is, but also where and who we are: how “time-teller” is spatially architecturally phallically positioned: in the center, on the top, wrapped around the body, and so on.)
...................................
[apass opening week 08.05.2017, (my response to) what is “artistic research”?] artistic research is a fancy way of transforming your “weird feelings” about the world into an “inquiry,” so to say, and at the same time resist to be faithful to standard accounts of what counts as a “serious knowledge claim.” So it includes a lot of messy thinking-feeling, embodied practices, affects, poeticity, semi-scientific work, magic, data collection, mutative interpretative reading, forgetting things, detours, rituals, dead-ends, writing under the influence of scarce foreign obscure philosophies, literary drugs, and boldly using metaphors from different disciplines of “study” that one can find. So, on the one hand, it is a term, invented to indicate a “fluid modern personality” within a turn in humanity studies that opens up to ‘what an artist already knows’ or ‘what an artist is allowed not to know’ within their specific historically situated set of tools. And, on the other hand, it indicates an important shift in the education of art, in which the attitude of the artist changes: instead of making things into a “resource” for artistic creation, rather making things into a “topic.” That means a whole new set of relationalities and new forms of attention need to be learned and cultivated, which were historically often absent in the education of art.
-i want to bring a circus inside {--> within}
-my business still with aesthetics (my own image) (narcissistic stuff...)
-to show up as a guy, castrated and very advanced (--> you can only come up castrated unless you are extremely advanced, #harem stuff)
-i am trying to come forward with all the rigor and rhetorics available to me
the death score
Leo correcting his proper name in my mouth. (signature: master of your name --> master of your house)
Leo named his future projection: “Empathoscene”
[sometimes your name is the first doorkeeper (as in Kafka'a Turhüter)]
Eszter's ‘what is there as an obstacle to the freedom of man (?)’ (question marked by me)
--> the spatial gesture of the ‘stop’ (#Selma)
Maarten's version of confusion (stated by himself) is due to that: the messianic horizon is essentially confusing (?)
his autopoiesis and cognitions
Nicolas's notion of “leaking” has to do with marginal non-textual non-accounted-for moments that bleed in absolute non-contractual and non-appropriable event? (the so-called moment when we show things to each other)
•his ‘climate of creativity'~~~_[what does ‘criticism’ mean f[...]
(172705)[...notes/midday review.txt]%6.8[...]oper name in my mouth. (signature: master of your name --> master of your house)
Leo named his future projection: “Empathoscene”
[sometimes your name is the first doorkeeper (as in Kafka'a Turhüter)]
Eszter's ‘what is there as an obstacle to the freedom of man (?)’ (question marked by me)
--> the spatial gesture of the ‘stop’ (#Selma)
Maarten's version of confusion (stated by himself) is due to that: the messianic horizon is essentially confusing (?)
his autopoiesis and cognitions
Nicolas's notion of “leaking” has to do with marginal non-textual non-accounted-for moments that bleed in absolute non-contractual and non-appropriable event? (the so-called moment when we show things to each other)
•his ‘climate of creativity'~~~_[what does ‘criticism’ mean for him?]
•when he says “gesture,” is he accessing ‘gesture’ having an uncalculable semiotic value =/= ‘performance’ that can be measured in economical terms? [but, what kind of consequential work is gesture doing?]
(Nicolas's order of inquiry and discovery)
(--> what is at stake is how do you locate the effects of your work. for Nicolas it is locate at the “sides” [which is already problematically prepositioned outside of him] --Ahmed--> ab object can be affective by virtue of its own *location* [...] and the *timing* of its appearence)
[the ‘image of the rigid’ in his presentation]
Kristien's chart:
questions <--> symptoms
answers <--> openings
past <--> diary
for Lilia: apparatus = score
for Eszter: apparatus = preparation {--?--> everything depends on the ways we prepare}
for Sina: apparatus = (chaotic/strange) attractor
for Hoda: apparatus = negative feelings
for
for
(other non-Agambenian notions of apparatus: Katie King's, Barad's, Wark's)
[Agamben still thinks of structure in Euclidian terms, pre-chaos theory and fractal geometry of (non)equilibrium. thermal chaos and dynamic system theory has changed the ways we think about global/local stabilities, discontinuities and noise. sympoiesis is another one.]
-with ‘apparatus’ what is at stake: flow of energy, order, waste, transformation,
Vladimir's tether on disambiguity
Elen, adding her own wheels to the flow(s)
and putting a stick/spoke in a rolling wheel (of others?) [her saboteur trends, چوب لای چرخ (=/=? kharab-kari خراب کاری), what is chub lay-e charkh for her? vandalizing the discourse of others]
-the famous vandal of wikipedia with the recursive name “-on wheels” (Willy on Wheels, adding “on wheels” to the title of every single page, using the move function of Wikipedia: renaming the existing title ==> moved to another namespace, without changing the base title)
-like myself, her saboteurs are critically not symbolic nor ontic, rather sometimes epistemic,[...]
(172706)[...notes/midday review.txt]%6.8[...]las's notion of “leaking” has to do with marginal non-textual non-accounted-for moments that bleed in absolute non-contractual and non-appropriable event? (the so-called moment when we show things to each other)
•his ‘climate of creativity'~~~_[what does ‘criticism’ mean for him?]
•when he says “gesture,” is he accessing ‘gesture’ having an uncalculable semiotic value =/= ‘performance’ that can be measured in economical terms? [but, what kind of consequential work is gesture doing?]
(Nicolas's order of inquiry and discovery)
(--> what is at stake is how do you locate the effects of your work. for Nicolas it is locate at the “sides” [which is already problematically prepositioned outside of him] --Ahmed--> ab object can be affective by virtue of its own *location* [...] and the *timing* of its appearence)
[the ‘image of the rigid’ in his presentation]
Kristien's chart:
questions <--> symptoms
answers <--> openings
past <--> diary
for Lilia: apparatus = score
for Eszter: apparatus = preparation {--?--> everything depends on the ways we prepare}
for Sina: apparatus = (chaotic/strange) attractor
for Hoda: apparatus = negative feelings
for
for
(other non-Agambenian notions of apparatus: Katie King's, Barad's, Wark's)
[Agamben still thinks of structure in Euclidian terms, pre-chaos theory and fractal geometry of (non)equilibrium. thermal chaos and dynamic system theory has changed the ways we think about global/local stabilities, discontinuities and noise. sympoiesis is another one.]
-with ‘apparatus’ what is at stake: flow of energy, order, waste, transformation,
Vladimir's tether on disambiguity
Elen, adding her own wheels to the flow(s)
and putting a stick/spoke in a rolling wheel (of others?) [her saboteur trends, چوب لای چرخ (=/=? kharab-kari خراب کاری), what is chub lay-e charkh for her? vandalizing the discourse of others]
-the famous vandal of wikipedia with the recursive name “-on wheels” (Willy on Wheels, adding “on wheels” to the title of every single page, using the move function of Wikipedia: renaming the existing title ==> moved to another namespace, without changing the base title)
-like myself, her saboteurs are critically not symbolic nor ontic, rather sometimes epistemic, or better, ontologic: they don't vandalize the “thing” itself, but the “nature of the properties” that constructs that thing for us
-rocket sculture (what does it mean for her?)
...................................
[the question of inevitability of anthropical view]
there is no final answer to a kind of question but a lot of answers
through inhabiting a figure you are crafting you find yourself addressing a set of problems
agency: liveliness of artifacts (?). there is some kind of liveliness that is both human and nonhu[...]
(172707)[...notes/midday review.txt]%6.8[...]onal reasoning], , ,)
[*]behavior therapy: treatment of neurotic symptoms by training the patient's reactions to stimuli --> *cognitive restructuring* could help Eszter in her artwork? (to reestablish the relationships between stimuli and responses)
(techniques:)
•counterconditioning
•punishment (operant conditioning)
•habituation
•functional analysis
•*behavior intervention plans*
•automatic thought record
•
i can only guess (with cognitive therapy) at the interior landscape of her reverie, her internal reality (~= psyche) [--> i am reminded by this again that knowing anyone's psyche is impossible, as in psychology is an impossible science]
[*]cognitive therapy: identifying and changing unhelpful or inaccurate thinking, problematic behavior, and *distressing emotional responses*
--> learning to monitor thoughts (in three layers:)
1. core belief [deepest level of our thinking, underlying self-values and perceptions of the world, have an absolute quality: “I am worthless.” “I am inadequate.” “if I fail, I am worthless.” “I am unsafe in the world.” etc.]
2. intermediate beliefs [expectations and assumptions, guidelines we follow, maintaining our anxiety and depression: “Always look for danger and expect it to be there.” “If I don't understand something perfectly, then I'm dumb.” etc.]
3. automatic thoughts [immediate thoughts that go through our mind in response to a situation, usually negative and unquestioned: “She thinks I'm weird.” “I won't pass that test.” “This is too hard. I'll never understand this.” etc.]
types of automatic thoughts:
•evaluation (evaluative thoughts)
•coping strategies
•avoidance
•
[cognitive distortions]
typical mistakes in thinking:
•*all or nothing* / all-or-none thinking (“If I'm not a total success, I'm a failure.”)
•*catastrophizing* [--> middle eastern fortune-telling, omen, foretell the future] ( “I'll be so upset, I won't be able to function at all.”)
•*disqualifying the positive* (positive experiences do not count: “I did that project well, but that doesn't mean I'm competent; I just got lucky.”)
•*emotional reasoning* (“I know I do a lot of things okay at work, but I still feel like I'm a failure.”)
•*labeling* (“I'm a loser.” “He's no good.”)
•*magnification/minimization* (“Getting a mediocre evaluation proves how inadequate I am. Getting high marks doesn't mean I'm smart.”)
•*mental filter* [selective abstraction] (“Because I got one low rating on my evaluation it means I'm doing a lousy job.”)
•*mind reading* [narcissism] (believe to know what others are thinking: “He's thinking that I don't know the first thing about this project.”)
•*overgeneralization* (“[Because I felt uncomfortable at the meeting] I don't have w[...]
(172709)[...notes/midday review.txt]%7.2[...] as a friend for your happiness and wellbeing?
•fellow-feeling
•sympathy (is expressed by:) returning feeling with like feeling
Sina: if a thinking makes you sad, that thinking is probably wrong?
within the rhetoric of integration a usual terrifying point is in which the duty of the migrant is to attach to a different, happier object
the future of reattachment --> Hoda
-in this integrative narrative, I have to be careful with assumptions that good feelings are open and bad feelings are closed
bad feelings are seen as orientated toward the past =/= my work on past
she said “here is the English-one” meaning the English translation of her poem
--> in the last five years i have been rifting between the difficult space between “here the Farsi-one” and “here the English-one”
...................................
#semester, seminar study the “scene of writing”
keywords: deconstruction, fabrication, articulation, plasticity
[week 1,2,3] encounters between psychoanalysis, deconstruction, writing, concepts of language:
•Derrida --> Freud / “Freud & the Scene of Writing” (43 pages)
•Fleming --> Derrida / “Cultural Graphology Writing After Derrida” (first chapter: The Psychopathology of Writing, 29 pages)
•the schemas of text and the trace, Malabou on plasticity [=/= elasticity] (change of the paradigm of writing as developed in Derrida's Grammatology with the new paradigm of plasticity, her interest in relation between form, materiality and meaning) / “Plasticity at the Dusk of Writing” (28 pages)
[week 4] 20th century sciences and philosophies, the notion of fabrication of concepts:
•Xin Wei --> Whitehead / “Whitehead's Poetical Mathematics” (19 pages)
[week 5] on articulation:
•Deleuze and Guattari / “A Thousand Plateaus” (chapter 3: Double Articulation, 32 pages)r />
[week 6] feminist and women studies, scene of writing:
•aesthetic tentacularity: Lindsay Kelley & Eva Hayward / “Carnal Light”
[week 7] digital media:
•Flusser on hypertext / “Does Writing Have a Future” (chapter: Supertext, 6 pages)
•Bolter / “Writing Space” (chapter 3 Writing as Technology, 13 pages)
...................................
#workshop little fables of practice, second day storytelling
(proposed initially to Lili:) #imagine and describe an alien world where its populace don't practice ‘knowing’
with this practice we get into questions of (--without directly addressing/announcing them we will provoke a better understanding of what we might think of them:)
•knowing --> (the inseparability of) knowing, being, and doing
•the ‘suppos’ of the supposed to know
•rhetorics, and intrinsicality (“on the inside”)
•response --> (‘knowing’ =) differential accounta[...]
(172710)[...notes/midday review.txt]%7.7[...] on past
she said “here is the English-one” meaning the English translation of her poem
--> in the last five years i have been rifting between the difficult space between “here the Farsi-one” and “here the English-one”
...................................
#semester, seminar study the “scene of writing”
keywords: deconstruction, fabrication, articulation, plasticity
[week 1,2,3] encounters between psychoanalysis, deconstruction, writing, concepts of language:
•Derrida --> Freud / “Freud & the Scene of Writing” (43 pages)
•Fleming --> Derrida / “Cultural Graphology Writing After Derrida” (first chapter: The Psychopathology of Writing, 29 pages)
•the schemas of text and the trace, Malabou on plasticity [=/= elasticity] (change of the paradigm of writing as developed in Derrida's Grammatology with the new paradigm of plasticity, her interest in relation between form, materiality and meaning) / “Plasticity at the Dusk of Writing” (28 pages)
[week 4] 20th century sciences and philosophies, the notion of fabrication of concepts:
•Xin Wei --> Whitehead / “Whitehead's Poetical Mathematics” (19 pages)
[week 5] on articulation:
•Deleuze and Guattari / “A Thousand Plateaus” (chapter 3: Double Articulation, 32 pages)
[week 6] feminist and women studies, scene of writing:
•aesthetic tentacularity: Lindsay Kelley & Eva Hayward / “Carnal Light”
[week 7] digital media:
•Flusser on hypertext / “Does Writing Have a Future” (chapter: Supertext, 6 pages)
•Bolter / “Writing Space” (chapter 3 Writing as Technology, 13 pages)
...................................
#workshop little fables of practice, second day storytelling
(proposed initially to Lili:) #imagine and describe an alien world where its populace don't practice ‘knowing’
with this practice we get into questions of (--without directly addressing/announcing them we will provoke a better understanding of what we might think of them:)
•knowing --> (the inseparability of) knowing, being, and doing
•the ‘suppos’ of the supposed to know
•rhetorics, and intrinsicality (“on the inside”)
•response --> (‘knowing’ =) differential accountability =/= differential responsiveness
•environment
•description (discursive significance)
•world, and sense-making
•geometry (and -metry)
•(intelligibility and) materiality enacted --> question of discourse
•epistemology
•conceptions of space and time
•reflection (as a pervasive trope of knowing) [mirroring, imitation, reflection, tropes of “sameness"]
•material discursive evolving
•mattering; matter and intelligibility, episteme and techne, macro and micro,
•
the workshop is in a way about the trope of knowing, ontology of k[...]
(172711)[...notes/midday review.txt]%7.7[...]seesaw motif inherit in the pop-up book Blickmaschin
•use hylomorphic: assumes form is inscribed onto passive matter (by an agent with a design in mind)
•
(relevance should be worked) non-ironic non-symbolic non-anamorphic non-palindromic non-hylomorphic (?)
...................................
towards writing the end of apass dossier
•practices: workshops, (bow and arrow,) ajayeb.net, rigs --> pop-up book, notes, routines, excess,
•trajectory: bibliography, wonder, ongoingness, ontology,
•productions: study as artwork, reading as artwork, bottom-top approach to writing,
•findings: every research practice: must include “body image”, must include “the image of creativity” especially if you are iranian, must employ ontological attention to differential productions, must rework decompose redefine its root-metaphors, must give extensive equipment list, must trace its social connections in a wider ecology of practices, must include a critique of technology,
•moments of composition: a scene animated by some quality, or... taking place as accidents (or not)
key literature, magic wands:
1st stage:
•Richard Sennett: Flesh and Stonne --> learning about body image
•Manuel Delanda: A 1000 Years of Nonlinear History --> learning about material histories
•Eduardo Kohn: How Forests Thinks --> learning about semiotics
•Timothy Morton: Sublime Objects --> learning about ontology
•Avital Ronnel: (lectures and articles) --> learning about poetics
•Donna Haraway: (lectures and articles) --> learning about rhetorics
2nd stage:
•Martha Kenney: Fables of Attention --> *rationality: mixture of the highly rational and the highly fantastic
•Karen Barad: Posthumanist Performativity, Invertebrate Visions --> learning about apparatus
•Eva Hayward: visualizing apparatuses --> her interest in optics, in the optics in which marine invertebrates and people come together through visualizing apparatuses
•Vinciane Despret: The Becomings of Subjectivity in Animal Worlds --> learning about anthropo-zoo-genetics
•Kathleen Stewart: nonrepresentational theory --> other ways of description
•Katie King: technologies of writing --> a better thinking of locals and globals
•
(curiosity ==>) having to figure out how to do something that i don't already know how to do:
•ongoingness of collective practices of knowledge and concern
•talking about (what is going on with) ajayeb
•paying attention to differential ontologies
•the stuff that happens through face-to-face colleagueship
•to be in productive alliance
•
unalianated critical work = art
Seifee wants to say something
something wants to say Seifee?
i like us to be skilled at
•objective per[...]
(172713)[...notes/midday review.txt]%7.9[...]he image of the wonder-child in all my workings]***
...................................
•accumulative: gradual increase as a whole, someone/something doing the accumulating, emphasis on the process of accumulating
•cumulative: nongradual successive additives, associated with that which is accumulated, emphasis on the result
ad- (“in addition”) plus cumulare, “heap up”, from cumulus, “heap”
...................................
[we need] ability to move from ‘close attention’ to ‘gestures’ and actions on the material world, all the way to an assortment of ‘artifacts’ able to enhance cognition, sensitivity, and sociality
...................................
Stewart
surge of signs + capital + sensoriums of public culture --> matter & image
images, when circulating things, suddenly enter the senses --> literally make sense ==> look and smell of an incipient vitality --> immanent intensity or force ~ affect
#my coin: two-sidedness of things, virtual meeting actual, seeping edge of potentiality
common sensate affect --> shock --> “continuous trembling that haunts the stable gaze” --> images and sensibilities that constantly exceed (reason, order, and common sense) #telegram
Affect, is about something is happening, something capable of impact
•sometging half noted out of the corner of the eye
•something in the commonsense world
•
(that which escapes/exceeds enclosure) --> it can be put into words[?] --> to become a figure of vitality and even freedom[?]*** @Iranians
[i welcome the reprieve (rokhsat, رخصت, a temporary relief) from] symbolic gridlock
“affect gathers its force to make image touch matter” --> image's power is the power of synaesthesia =/= collection of named “feelings” (invented in discourses of morals, ideals, and known subjectivities)
(let's study how [in Iran] raw materials are formed and exceeded -- sudden and lingering intensity of things) (which darvaze/دروازه/gate we can't and which سوراخ سوزن / surakh-e suzan / hole of needle we pass through)
[i am having always multiple books open, at least two, is that how connection occur for me? #simultaneity]
(Stewart) “I remember childhood as a collection of arresting images”
that hinge on sensory details and open onto luminous scenes of affect [--> Feherlofia/Fehérlófia 1981, Son of the White Horse film. (we must resist calling this film “psychedelic”)
“[...]family as a viscerality through screen images of”
...sudden, repetitive eruption of images of alcoholism, accidents, violence, cancers
*technologies of family, church, law, and nation* (lay confident claim to affect as a capturable content of known and expected “feelings,” but affect itself--that which surges into view along the jumpy border of the actu[...]
(172717)[...notes/midday review.txt]%8.8[...]hannel trauma into beauty* is actualized:
•sensible, solid accumulation, family values, colorful decor, techno-gadgets, daily lottery,
•constant stimulation of the senses (--> synaesthetic images, sounds, touches, and smells)
•circuitry of circulation itself
تأثر ta'asor, نتیجهی عواطف natije-y avatef
affect (~= vitality/hope) ~/= (nightmare image of) soical entropy
the big, beautiful, basic, intensely sensate commodity-to-live-in
in Iran:
•(the ‘public space’ or) “outside” ==> a “wilding” scene of crime, chaos, drug-addled monsters, danger, disease, and decay
•“inside” --overflowing-with--> scenes of aesthetic connection
}--> anxiety is the ground over which they (both) march
(modernist) image-affect of the new and clean and up-to-date
the feeling of being in the middle of something big and inevitable, watching it unfold
#my dreams
the labor of looking
“Movies made for women imagine a picture--perfect scene of an Inside--a Home filled with tangible objects that Mean or a Self filled with the intricate dramas of dreams launched, wounded, and finally satisfied or left behind. Affect itself is laid out on the carpet like a beautiful fetish that it is okay to love.”
(the #telegram is littered with image-written signs of personal/public disaster)
the surge of affect toward the scene of abjection --> abjection itself is felt as a contagion --> Navid's comments turned into stickers
-fascination of catastrophe
-something pleads to be touched
-the act of looking at the telegram's forward: my desire is your desire and we are all together in the mass desire
-images on telegram offer affects to mime, lines of vitality to follow, intimate secrets to plumb, tips to imbibe for safety or good health or the search for things new and viand vibrant with collective envy
-browsing telegram, we're trudging the rough terrain of bodies, sensuous accumulation, impact
“Sometimes when you hear someone scream it goes in one ear and out the other. Sometimes it passes right into the middle of your brain and gets stuck there.”
(cryptic and as) crystal clear as a scream
[a question or something else] lodged in a tactile sensate anxiety --> aesthetic scene (of the senses) --> scene --> shape
(anxiety has to do with the sensate and tactile and opens onto asthetic)
(some do this all the time [unknown shock of anxiety in the morning]:) morning --> mourning --> sudden dread and start scanning () () [], (trauma as an) everyday walking path
traumatic realism: a figuring that, like traumatic memory, fails to represent the inflicting force as an object in a symbolic order and therefore feels compelled to literally re-present it over and over, *[...]
(172718)[...notes/midday review.txt]%9[...] operational
can we think environmentally without the idea of ‘the end of the world’?
(Morton asking for) a geophilosophy that doesn't think simply in terms of human events and human significance
Morton: global warming =/= climate change
if one takes the ‘climate change’ as a substitute for ‘global warming’ is like “cultural change” as a substitute for Renaissance, or “change in living conditions” as a substitute for Holocaust
acronyms, abbreviations:
dialoc دیالوک --> decrease in appropriate levels of concern
tomas توماس --> terrain of media and the sociopolitical realm
cohhatg کوهاج --> coincidence of human history and terrestrial geology
hhatg حج --> human history and terrestrial geology
pb پی بی --> philosophy's bandwidth
sdwa صدوا --> substances decorated with accidents -->
ldwa لدوا --> lumps decorated with accidents --> featureless lumps, and those things have accidental properties, like cupcakes decorated with colored sprinkles (arayesh آرایش) }--> this thinking still continues, despite the fact that ‘thought has already made it irrelevant’ --> thamii تامی, (for example birds for Attar are merely decorative features of Attar's social, psychic, and philosophical space)
soth صوث --> speculating outside of the human
sim سیم --> small island of meaning
etimom اتیموم --> everything is made of mind
hhbn هبن --> hand-holding benevolent narrator (-which is vanished)
(auto) cad کد --> (automatic) comforting aesthetic distances
iockat --> intentional objects commonly known as thoughts
atot آتو --> (you only ever perceive your particular) anthropomorphic translations of things
ejich جیش --> exhilarating jump into cognitive hyperspace --> displacement that Copernicus or Derrida does
foe --> fantasies of embeddedness [<-- phenomenology <== grounding of Kant (begining in 1900)]
avaa اوا --> a vertiginous antiliteral abyss
iwen --> intimacy with existing nonhumans
mok --> mathematization of knowing (--> Descartes, Newton) ==> hiding philosophical and ideological decisions made in acts of knowing =/= ontology (as a vital and contested political terrain)
icad --> ideology of “the consumer” and its “demands” (that capital then “meets”) --> adventure of modernity
fvod --> from the viewpoint of “objective” description (a bad way of explicating the objects that are already here)
toc --> troops of critique
towwk توک --> ‘technology of what we know’ (techniques that decide the differences between ‘what we know’ and ‘what is’. Morton's hyperobject is a towwk)
usoc --> uncanny strangeness of existence (work of Heidegger)
lawot --> (something is[...]
(172719)[...notes/midday review.txt]%9.3[...]kinds of possibilities for relating and understanding
cosmoecology: multiple beings (gods, jinns, animals, humans, living, dead, etc.) each bearing the consequences of the others’ ways (of living and dying)
‘the ecological question’ is about the needs that ought to be met in the ongoing creation of rapports and connections --> the questions are how does this being achieve the task of holding onto its existence =/= “does this being really exist, or is it not a representation”
==> (Despret:) *we may never know (safely and reliably, either ahead of time or a posteriori) which beings will bear/enjoy the consequences of the concrete attention we give to them*
...................................
on Kate Rich work
feral --> before or without a political state --?--> state of nature [a lot of moral political philosophers of the state asking “What was life like before civil society?"]--> in feral there are only freedoms ==> contracts (}--> what cultural anthropology has to say about that?)
she is in the Rousseauian tradition of *how to establish a ‘political community’ in the face of the problems of ‘commercial society’* (---> go to Rousseau's The Social Contract & Discourse on the Origin and Basis of Inequality Among Men)
fighting the system --> feral tropes --> arsenal of the Enlightenment (Kant's motto: “Dare to think for yourself!” ~= “I don't follow orders!”), application of Reason in the public sphere of human affairs
with her work we are in the Age of Enlightenment, Age of Reason, resourcing authority and legitimacy, ideals of individual liberty and progress --> Kate's thinking founded on philosophical fictions of the 18th century (--Foucault--> problematic legacy of the Enlightenment)
•the legecy of 20th century: (Kate's dialectical negativity) to define and work in negative way, an ‘exit,’ a ‘way out’ --> transcendental [---> go to Singh, Khan,]
•question of contemporary reality --> Kate does a totalizing elevation (like many other artists)
•the realm of obedience --> artists’ childish attitude of never accepting someone else's authority (#fighting the system; should we fight the system systematically? @Nicolas)
...................................
basically everything i do is related to the question of reading --> make us better readers
my excessive use of footnote --> the most decisive indication of the concerns of a text are to be found in its margins & no ‘proper’ starting/ending point for reading
each of my performances/projects reflect on their own status as examples of reading/misreading =/= achieving correct reading
literature: the problem of misreading (=/= the language it uses)
[with De Man]
i have become sensitive to the systematic avoidance of the problem of reading, of the interpretative or hermeneutic moment, in literary analysis and art<[...]
(172721)[...notes/midday review.txt]%9.6[...]--> metonymy (in which the name of one thing is put for that of another related to it)
readability: the possibility of producing an essential/definitive reading --> closure =/= further interpretation
a language which would perfectly fit my multiple identity--persian consciousness
emboding (belonging to) two bordering cultures: western university and persian tradition of subjectivity
•mixture of English and Farsi
•spontaneous shift of style
•
•
...................................
learning from academia: committed to excessive rigor + sriousness of purpose
...................................
(Erikson's) developmental stages characterized by a psychosocial crisis of two conflicting forces: (each stage that came before and that follows has its own ‘crisis’)
[conflictual psychosocial crisis --> virtue ~-> (answers to) existential questions]
-(0-18 months) Trust / Mistrust --> Hope
[Can I trust the world?]
==> what constitutes dangerous situations (in life)
world is undependable, unpredictable, and possibly a dangerous place
[*]trust: syntonic quotient
[*]mistrust: diatonic quotient
--> oral stage
-(2-4 years) Autonomy / Shame-Doubt --> Will
[Is it okay to be me?]
venture out to assert their will ==> learning about environment
lack/excess/ridiculed restriction ==> shame --> doubt (in dealing with, handling problems)
--> anal stage
-(4-5 years) Initiative / Guilt --> Purpose
[Is it okay for me to do, move, and act?]
autonomy + mastery (--> artists who stay at their own autonomy and mastery are fixated at this age)
discourage the pursuit of independent activities ==> guilt about needs and desires
--> phallic stage
---till here we were in the realm of play---
to master trust, autonomy, and industrious skills
(i have mastered ‘trust,’ failed at ‘autonomy,’ and overdosing ‘industrious skills’)
-(5-12 years) Industry / Inferiority --> Competence
[Can I make it in the world of people and things?]
•beginning to grasp the concepts of space and time in more logical, practical ways
•causality
•reading (is an industrious skills?!)
•recognizing cultural differences (is an industrious skills?!)
•completing the task
--> latency stage
-(13-19 years) Identity / Role Confusion --> Fidelity
[Who am I? Who can I be?]
concerned with how to appear to others
fit into society
(used to be evidenced in career, now in sexual identity -->) superego identity is the accrued confidence that the outer sameness and continuity prepared in the future are matched by the sameness and continuity of one's meaning for oneself
==> sense of identity --> re-establish boundaries (in a potentially ho[...]
(172724)[...notes/midday review.txt]%9.7[...]xtent of one's intimate relations”
-(40-64 years) Generativity / Stagnation --> Care
[Can I make my life count?]
guiding the next generation
-(65-death) Ego Integrity / Despair --> Wisdom
[Is it okay to have been me?]
(only now is able to) develop integrity
...................................
you have a ‘bad day’
(in Socrates:) because you are ignorant of geometry
(in Feminism:) because you are a man
(in communicative capitalism:) because you are ‘boring’
how to plot to take over the world?
(Rilke)
“I wish to help and expect to be helped. Everyone's eternal mistake is to take me for a healer when, in fact, I am only attracting others, for my own profit, in the trap of a simulated assistance.”
(your) interview and interruption
I would take a bullet for you
/////
/>
you go for the knife and i prepar myself to die
...................................
duty ~= Dienst nach Vorschrift
(the problem is that it is not enough to have a duty, rather, you have to define what ‘duty’ is. that is the only duty)
...................................
MADMAN#1: i like to think, “i am rich they can't hurt me.”
MADMAN#2: that's a mistake.
MADMAN#1: i am being punished for making my job look easy... Although, that kid, guy, he has a spark. He is a pure account man.
MADMAN#2: and what is that job all about?
MADMAN#1: i don't know. it's about listening to people and never saying what's really on your mind.
MADMAN#2: no. it's about letting things go so you can get what you want.
“I could tell the minute she saw who I realy was, she never wanted to look at me again, which is why I never told her.”
--> i am not telling you anything, because the minute you see who i realy am, you never want want to look at me again.
“...but nobody knows what is wrong with themselves, and everyone else can see it right away.”
...................................
is this an honour?
(a) better thug
so, one summer evening, I was wrong, ...
once when i was wrong...
thank you for that kind (of an) introduction
i like to make decorations for other people's work
...................................
Instructions of Shuruppak
“In those days, in those far remote times, in those nights, in those faraway nights, in those years, in those far remote years.”
daftare bimani دفتر بیمعنی
hezar nokte هزار نکته
i can only stutter and telegraph you mutilated message
also i offer the hermeneutic of frustration so that we don't feel we have mastered or understood necessarily
[...]
(172725)[...notes/midday review.txt]%9.9[...]n how people think about randomness in Tehran.
what was the last little thing or a historical epoch-shaping event that they concider as random?
...................................
(in apass we use constantly) ghias قیاس, and not esteghra استقرا (inductive reasoning)
•استقرا inductive reasoning: X ~=> Y (can be strong or weak) --> epistemic uncertainty (generalizing or extrapolating from specific cases to general rules) [this is related to ‘hypothesis formation' = use of specific observations to make generalizations --(?being replaced by)--> discovery-based sciences, in which ‘hypothesis formation' = data-mining, analysis of (large volumes of) experimental data with the goal of finding new patterns or correlations, and further: machine learning and automated theorem proving }--replacing--> (ajayeb's kind of) “natural history” emerged in 16th century (<== describing and classifying plants, animals, minerals) which is becoming more about popular audiences]
•deductive reasoning: X ==> Y (is valid or invalid) --> کل به جزء (applying reductively general rules that hold over a closed domain of discourse)
•[artist's most used process of reasoning:] صغرى کبرى syllogistic reasoning (قیاس): X =/= Y ==> Z (or: some A are B, some B are C ==> some A are C [which is often wrong], nesbat dadan chizi az yek nafar be deigari نسبت دادن چیزی به دیگری) --> premise's pattern of distribution is the key (~ case)
•abductive conclusions: finding the simplest or most likely explanation for the observations [--> many forms of conclusions are due to the lack of time in the process of reasoning. when we give feedback (‘fast diagnosis’ [--> is that why Lacan is useful?]) in apass we have initially 2 minutes to make conclusions from observations, which later is deepened in the duration of block --> کلی گویی = making sense of what is going here in order to guess what is going on elsewhere]<br />
•
(?am i learning about and moving my art into) formal sciences: language tools concerned with characterizing abstract structures described by sign systems ==> providing information/knowledge about the structures used to describe the world
-a formal logical system with its content targeted at the real things
-all their statements are analytic
=/= synthetic statements (propositions are true by how their meaning relates to the world)
‘natural sciences’ using tools from formal sciences and validated by ‘peer review' = refereeing = *the process of subjecting somebody else's work*
issues with artistic feedback that i have directly encountered:
•our abilities for observation are questionable (--> apprehend what you notice)
•our abilities for induction are questionable (--> movement from observation)
•our abilities for inference are questionable (--> connecting with something other and elsewhere)[...]
(172738)[...notes/midday review.txt]%10.4[...]ther humans (which is transvaluated as individual and internal, “don't do to me what you don't want me do to you”)
being immoral out of principle, to act in a certain way as part of a fundamental existential choice.
being immoral (destroying men's lives) while being truly ethical (faithfull to her chosen path)
(Nietzsche, the philosopher of) *immoral ethics* (=/= unethical morality)
...................................
[*]death drive (inerested in fucking, cannot being-with): *to lead organic life back into the inanimate state*, to return to an inorganic state (-we are talking symbolically not biologically) [=/= eros (interested in love, life, sex, and being-with, the world is very vivid to eros)]
-->{image of the eskimo piercing through the ice and snow}--> *Destruction as the Cause of Coming Into Being* (for the subject for whom the world is prosaic matter-of-fact =/= vivid)
-(we live in a society that we are no longer interpellated -->) does death drive and archive drive have to do with one another? destruction and archiving...
-girl with the red dancing shoes, undeadness of Laurent, wanting to see himself in the image of that which cannot be destroyed (!!), his unbearable *nostalgia for a lost harmony* [followed by Hoda and Arjang] (-is that why they negate love? because they cannot love but still want to be alive: [the drive] to remain alive after they are dead)
(their relation to the city night:) they drive, Trieb, [in a Lacanian sense: all drives are partial to the death drive (because:)
1- every drive pursues its own extinction
2- every drive involves the subject in repetition
3- every drive is an attempt to go beyond the pleasure principle, to the realm of excess *jouissance*(: enjoyment experienced as suffering @Sana)]
(death drive =/= dying)*
with death drive we are at the dimension of the undead (spectral undeadness is the domain of the drive) --> “horrible fate of being caught in the endless repetitive cycle of wandering around in guilt and pain”
(Lacan:) deep inside they desire to return to the preoedipal fusion with the mother's breast (--?--> to ‘touch’ without love, ‘will’ without desire)
‘death drive’ belongs to the suicidal tendency of (symbolic order of) narcissism : (turning ‘libido’ into a) representation of indestructible life
(in the neurotic's fantasy of the subject with death drive) there is no connection with object <== object is defined as the Other's demand --> they have to ‘fuck’ them
-accourding to Zizek: there is only one drive: death drive, which is such sexualized
Freud: “civilization = a reaction formation” (an effort to counter death drive)
...................................
pedagogies of affect and/or feeling --> @Hoda
understanding, curating, and fomenting public feelings
political/aesthetic imaginaries
bache
بچه: (i[...]
(172740)[...notes/midday review.txt]%10.5[...] the cool impersonality of the scientific language (depriving them of their own ideological status)
-early 19th century modern public space was reinventing and operating with impersonality: individuals are systematically habituated not to return the gaze of the other.
=/= i am actually very much attracted to persons. i am interested in their personality. the “you” is what i fall in love with, not the ‘abstract link'--> (Manning's) peripheral perceptivity =/= (i am trying to learn) to describe what is in front of me (which is never easy)]
-Manning's notion of “the problem gives the question to be asked of it” =/= the question problematizes
-focus on “sedimentation” (--> where is the coexistence of contrasts for them?)
“decontextualization”: their technique of concept-making (==> claims of reality, of nunhuman, etc.)
[decontextualization is a very dangerous way of crafting concepts. there are other ways, committed to the contingencies of the historical material world of multispecies. rigor of conceptualization that i am learning from Stewart is about the *quality of an access to part of a world* =/= decontextualization]--so--> i say we need ‘concepts’ and not ‘philosophy’:
*philosophy (as practiced by M&M and Alex): claiming the nature of reality
*concept: a figure you make in order to do a limited situated work
“conceptualization = fortification” استحکامات
(to fortify one's own work with concepts ==> settlement)
Manning's affinity with infinitly, more, and multi --> what is their rigor is doing for them? commits them to the nonhabitual. (resisting to name their habits, depriving them of thier habitual labors) [=/= my work on descriptive practices]
-i want to know about their empirical tools that make translation-work visible (==> decomposition), not their conceptual descriptions [=/= textured description with thick details <== i really think the devil is in the details!! }--> art of noticing things]
-i want to know how Manning is compromised into desiring what she is doing. [compromise: being exposed or made liable to danger, suspicion, or disrepute. --the way she told the story of her practice had a difficult sense of success in it, of being cool and correct at every turn, uncompromised. (<-- why is this a turn-off for me?)]
for aesthetic, political, ethical reasons i want Manning to address in their work:
•the question of apparatus --> working within an apparatus of thinking in order to get somewhere in a sustained way. i want them to name their apparatus of literary production. how they engage with the interface, data-set, grammar, and literacy of their reservoir.
•the question of infrastructure --> how they balance the possible and the acceptable, the balance of action, tools, and the built environment
•the question of technology --> how they take apart the too[...]
(172741)[...notes/midday review.txt]%10.9[...]ts of senseLab with a cover of high philosophical abstract conceptualization (~= fortification)
=/= taking *risk* (=/= adventure) of talking about the real problems that you face in doing/thinking
=/= abstraction as the challenge of bringing specificity and imaginative traction
“adventure” is not the name of the game for me, for two reasons:
1. Manning brought her concept of ‘adventure’ to Belgium: the land of Tintin, poster of the moderinst adventure agency sold by the image of the individual blond univerasal truth-seeker exporting company who always wins by definition, Tintin is the one who doesn't have a culture and always others have culture in his stories
2. i have been researching europeans who came for an “adventure” to iran in the last millennium (such as Olearius), and it doesn't look good. when europeans go out of their center to east it is adventure (or anthropology), that means othering and feeling the differences of the other in order to feel outside. but when, for example iranians go to Europe, they never feel they are there for “adventure,” they are there to learn. the mode of adventure plays this role in the colonial dynamic of “going out there”
(my fundamental difference with her is that) for Manning (and Alex): “philosophy is a priori to storytelling” [=/= Serres]
-why did i behave the way i did in the workshop?
-was it my politeness, routine, habit of respect? what are the consequences of my specific way of (non)relating to her figure as a master, knower, seer, in relation to that which she offers and represents?
-why the scandalous was responded to, assimilated, burried, swallowed in the way it did in the workshop?
rethinking emergence:
-with the idea of “let it emerge,” was it herself that emerged because of us? (apply emergence-thinking to her figure in the workshop)
-how a collective resentment “emerged” in the participants? (apply emergence-thinking to the participants)
-how hierarchies “emerged” in the workshop? and what are they?
to be ungraspable for the market ==> ? (marketing the self)
to be unintelligible for the university ==> ? (devitalizing the university)
questions:
•decontextualization, as an artistic ready-at-hand tool of concept-making, does it do good or bad to knowledge and imagination (as it is practiced by the people who use it) and how?
•facing the challenge of bringing specificity and imaginative traction to our objects of attention, how do we build nontranscendental abstractions?
•and, why self-promoting is such a turn-off? (projecting a self-image of being cool and correct)
how do you (not, and why not) tell the tale of your adventures and achievements? or, how can we respond to the ‘demand for the mobilization of desire’ in the economy of attention that Manning brought with herself? and how that eco[...]
(172742)[...notes/midday review.txt]%11.1[...]ience): achieving and exercising positions of governance that have control over communities
•hollywood/comics (*corporate-produced fiction* --> business-decisions connecting cross-overs; ideas of: customer and merchandise)
i can't shake off the idea that behind every marketing strategy there i a predatory behavior concealed
***there is nothing quite so humiliating and disempowering as trying to prove the truth***
‘trying to prove the truth’ is the worst position you can find yourself in and it means you are fucked. because you are doing it to empower yourself in the face of a biger power that lies and claims you. the conditions that had let that happen are the question, not the truth of the matter --> that is why i find journalism most of the time useless
impossibility of having an interview with iranians (myself included): [<==? chaotic subjectivity]
deflection --> dodging: not giving meaningful answers : gradations of non-answers you are receiving
taking a keyword, repeating it, sounds like answering the question, introducing a nonsequitur to trip up the host
==> more confused & less informed
...................................
#project Puchberg landscape Austria
shifting baseline syndrome: reshaping the landscape and forgetting what was before ==>{ (new) reality = shaped and ruined landscapes
(Emirates was for me such reality of shaped ruin)
admiring one landscape and its biological entanglements (Puchberg Austrian meadows, with it cows and horses, place of beauty and leisure) ==entails==> forgetting many others --> ‘forgetting’ (~ privileging one assemblage over others) ==remakes==> landscapes
(yet) ghosts point to forgetting, show how living landscapes are imbued with earlier tracks and traces
( specters in grasslands...)
in apass (i can't pose problems until) we must address these question:
•European heritage of creating conviviality شادمانی قابل آمیزش (and very good at it)
•the idea of democracy as a political project اکثريت نجيب (soft ways of being together)
◦secularism of artistic research دين ناوابستگى (registers of logos)
[most of the times our collaborative research artistic practices explicate ‘soft ways of being together’ ==> a condition in which no one knows better than the other]
...................................
the accelerationist fable of “running before walking”
ask any scientist and it comes to this. any problem caused by progress is because it has been going too fast. but the direction of its movement remains intrinsic to the idea of human
...
...................................
@Hoda: to be very careful with the fetish of “refugee's suffering” --> turning a serious political problem (geopolitics of western intervention, europe's economic ne[...]
(172743)[...notes/midday review.txt]%11.3[...]ltural differences)
refusal to integration is problematic as integration (into host's pleasure principle)
authentic imperialism has always been multicultural
...................................
on affect
affective character practice of retrospection: a bit pensive and passive, a bit slow and solemn?
1970s and 1980s anthropology of emotion: how feelings variously fix and stick through different compositions of language and discourse =/= anthropology of affect: how some feelings slip, evade, and overflow capture ==> *creative methods to collect evidence of environments making and shaping bodies in ways more complex than and ontologically distinct from the poetics on hand to describe it*
**poetics may quite possibly be all that we have, it certainly isn't all that we are**
[*]politics: permutations of evolving power relations and our reflexive attempts to negotiate and manage them
*affect theory: an effect of the world as much as a frame for viewing it
industry working also on affect, push confidently ahead, operationalizing their own idiosyncratic theories of affect toward the manufacturing of new regimes of technological knowledge on how bodies feel (Apple buying Emotient, SoftBank's emotional robot, collective AI cloud)
spread of populist anti-establishment sentiments
feelings increasingly become the primary field for strategizing, measuring, and experiencing politics with global precarity
•anger on the right
•fear on the left
•anxiety at large
affect: nonconscious intensities variously activating and deactivating bodies
emotion: those feelings that fix into place through a variety of discursive practices
methods of mining feeling
projects of knowing become projects of power : narratives seeking to close the affect-emotion gap
The Flash TV series character's motivation are more experienced as a story, for example, a goal, a personal pep talk, a collective call to arms--and not as momentum and force --> affect's sheer momentum
...effect as affect's long history breaking on a shore
countervailing forces of sense and story
to inspire a sense of critical urgency
affect ==> theory is of the world it so describes
...................................
contemporary tendencies in participatory art:
•**ongoing struggle to find artistic equivalents for political positions**
•tensions between quality and equality, singular and collective authorship
•sub-themes of education and therapy
***invention of a popular mass audience (in Italian Futurist serate 1910 onwards)
the gaps between: theory, practice, cultural policy, audience reception
anarchic and ero[...]
(172745)[...notes/midday review.txt]%11.4[...]ypal* in their sickness and thus *natural* --> (those odd irrationalities) ***are required for life***
--> then what is there to analyze? (<-- relevant question for apass)
“unconscious” and “psychodynamics” are *fantasies that could be replaced with better ones*
(Hillman's archetypal psychology) **asks the psyche to move with its sickness into life**
(to discover) a sense of soul in the sufferings of Psychopathology : ***something lives in me that is not of my own doing*** (--> demon, psychic force,,,) to take soul with one wherever one goes and to react to life in terms of this soul
symbolic meanings, insights, eros, body, craziness, the *lower aspects of the gods* --> the freedom to imagine and to feel psychic reality
“inner reality” --> called up by ego ==> individuality = to be peculiar, to be peculiarly what one is, with one's own odd patterns of archetypal responses
♥***we are never only persons; we are always also Mothers and Giants and Victims and Heroes and Sleeping Beauties*** (<-- what i am learning from psychoanalysis)
the mythic appears within the language, observation, and theories even of science
recent attempts to move out of analysis: (@Aela)
•group therapy
•sensitivity training (--> apass)
•love-ins
•blowing-the-mind with drugs
•
[*]analysis (is too potent) is too much a part of this century's self conception --requirement--> of ego psychology
([apollonic aim of enlightening consciousness -->] enlightened *egoization* of the psyche =/= *a darker and softer kind of life* ~-> end of neurosis, end of analysis, end of consciousness...) analysis --in-20th-century--> rediscovering the soul and reawakening its imagination
(rethought -->) [*]analysis: essentially as imaginative activity (or an activity of the imaginal realm) as it plays through all of life --> [the idea of one's “fable” ~] ***what is the fantasy he has of what he does?***
analysis is an *enactment*
enactment necessitates *myth*: a tale about its ritual
mysogyny <-- manifestation of the western, protestant, scientific, apollonic ego
****Hillman (penetrating the analysis in accordance with mythical perspective):
*transference --> erotic*
*unconscious --> imaginal*
*neurosis --> dionysian*
-what are the manifestations of ego in ajayeb?
-please let's have a darker kind of light...
(Keats:) world = the vale of soul-making }==> you'll find out the use of the world
(Hillman:) psychoanalysis: something one learns through “analysis” --> processes of the mind, heart, and soul (that were not included in the field of psychology in the past century)
(Jung:) depth psychology: an ontology of the soul based on archetypes
[...]
(172747)[...notes/midday review.txt]%11.5[...]
•people in both established and emerging ‘global’ economies forced to fulfill their everyday needs
•‘the market’ is naturalised and reified within social relations in ways we don't necessarily always recognise or acknowledge --> suffused and sublimated within creative production, our lexicon and gestures
(19th century anthropology's) the idea of [*]alterity: understanding how ‘other,’ ‘primitive’ societies operated ‘outside’ of modernity --assumption--> ‘small scale’ societies exchange (barter, gift exchange, and so on) would always, with evolution, give way to more ‘sophisticated’ means of trade
•Malinowski (study of the Kula ring) --> form of producing and reifying power relations
•Mauss (gift economies) --> gifts as stand alone systems + other kinds of economic structures
•Strathern (Melanesian gift exchange) --> how personhood is a malleable concept that is both implicated in, and created by, conceptions of individuality (tripartite views of people as constituted of a mind, body and spirit), or dividuality (persons as constituted from multiple essences and social relations, including the giving and receiving of gifts) + how gender is both studied and understood in the acts leading up to the performance of gift exchange
•Appadurai () --> ‘things’ have ‘social lives'that can be studied in relation to the different spheres of use
•
}--> (our understanding of) the human capacity for unlimited modes of developing creative forms of exchange and economic systems
...................................
https://mapmagazine.co.uk/notes-contemporary-art-and-anthropology
operations of statecraft:
•queuing in social security offices
•filling in tax forms
•circulation and arrival of letters demanding council tax payments
•census taking
-
}--> social organization that seems so habitual (mundane and ordinary) ==> unreflexively experienced
state's ordinariness --> irresistible enchantment --> overwhelming power ~~> supernatural trance-like experiences state seem to engender in populations =/= state as a rational entity
*capitalist market is a faith-based system* <== concealed practices of divination and the ‘conjuring’ of value and capital from what in many cases are immaterial voids
unmasking of its practices (~= faith + skepticism) ==> state power
mutant forms of technological self-subjugation
(Weber's) magic: coercive proceduralism --> managerial practices that characterise biopolitics
[*]census taking: pre-determined categories (like race, nationality, gender and political persuasion) are set out as objectively existing taxonomies (+ ‘data’ manually gathered from individuals to ‘fit’ those categories) and thus summon [a term with magical implications purposefully employed here] a population into being
-McClanahan
[...]
(172748)[...notes/midday review.txt]%11.7[...]llowing out the impact of things (words, thoughts, people, objects, ideas, worlds) in hundred-word units
theoretical reflections get folded into the analytic, observational, and transferential ways we move
(Stewart + Berlant)
aftershocks of a shock you can't point out
(we shouldn't always ask) “where does the misery come from?”
designers imagined a still life, not a lifeworld where we show up to build things out
evaluative critique =? (mental habit of) demagnetizing things (for the sake of clarity)
proliferation of little worlds...
story = relay, weiterleiten, رله
...................................
in fact i have never been working on the notion of nature, my topic of research, rather have been all along zoology
score: creating disorder out of order
@Lilia
wry --> wryly کج معوج شده
...................................
paleonymy (use of a preexisting word in a new context) --> we are stuck with old skeletons neurotic words [that are not mutating] (for example man, woman, animal, black, etc.) [=/= hope for mutation, random emergence, sudden epistemic newness]
(Avital:) *language = the house of being*
(not to think emancipatory -->) we live in language, we are structured and destructed by language
we can struggle, move, shift meanings, but never can erase or repress meanings
(Freud showed) that if you think you can be oblivious with things and do away with things and have erasure without remanence, it will go in the state of latency (underground) just to blow up in your face later (the ‘return’ of the repressed has ballistic velocities) --Derrida--> you have to work through with meaning and language (otherwise the old meanings always come back, you are never responsible enough with old meanings)
a word, becomes a thorn in our collective thigh
(what i am learning *rigor* from Avital > Derrida) something looks wrong, (instead of jumping on it and tagging it out,) first say why it is right, what necessitated and motivated it, why it had to be there = rigor: locate the problem zone + say why it had to be there (why it rhymes with what)
(mistake or glitch =/=) error: an exemplary error that teaches you, that had to be made to get where you are going, you had to get into this zone (and as traumatic as it might be) it was neccesory and necessitated by the system that was pushing you forward, it pushed you toward a place of error and blindness and forgetting
...................................
practice of *worldly thinking* with Stewart
vivid pragmatics
weird robust realism of deobjectified deliteralized things =/= ajayeb
to correspond with #telegram media
constitutive differings
teenage: self-division b[...]
(172749)[...notes/midday review.txt]%11.9[...]king on the notion of nature, my topic of research, rather have been all along zoology
score: creating disorder out of order
@Lilia
wry --> wryly کج معوج شده
...................................
paleonymy (use of a preexisting word in a new context) --> we are stuck with old skeletons neurotic words [that are not mutating] (for example man, woman, animal, black, etc.) [=/= hope for mutation, random emergence, sudden epistemic newness]
(Avital:) *language = the house of being*
(not to think emancipatory -->) we live in language, we are structured and destructed by language
we can struggle, move, shift meanings, but never can erase or repress meanings
(Freud showed) that if you think you can be oblivious with things and do away with things and have erasure without remanence, it will go in the state of latency (underground) just to blow up in your face later (the ‘return’ of the repressed has ballistic velocities) --Derrida--> you have to work through with meaning and language (otherwise the old meanings always come back, you are never responsible enough with old meanings)
a word, becomes a thorn in our collective thigh
(what i am learning *rigor* from Avital > Derrida) something looks wrong, (instead of jumping on it and tagging it out,) first say why it is right, what necessitated and motivated it, why it had to be there = rigor: locate the problem zone + say why it had to be there (why it rhymes with what)
(mistake or glitch =/=) error: an exemplary error that teaches you, that had to be made to get where you are going, you had to get into this zone (and as traumatic as it might be) it was neccesory and necessitated by the system that was pushing you forward, it pushed you toward a place of error and blindness and forgetting
...................................
practice of *worldly thinking* with Stewart
vivid pragmatics
weird robust realism of deobjectified deliteralized things =/= ajayeb
to correspond with #telegram media
constitutive differings
teenage: self-division between the move to surge out in a risky worlding and the labor of return alone and weighted
festering + sheltering
“When everything else has gone from my brain—the President’s name, the state capitals, the neighborhoods where I lived, and then my own name and what it was on earth I sought, and then at length the faces of my friends, and finally the faces of my family—when all of this has dissolved, what will be left, I believe, is topology: the dreaming memory of land as it lay this way and that.” Dillard > Stewart
rock-solid otherness
sitting on the granite curb... --Stewart--> sitting on a threshold of expressivity
(Stewart's) intercorporeal intermundane world =/= dull naturalism
[...]
(172750)[...notes/midday review.txt]%11.9[...] lay this way and that.” Dillard > Stewart
rock-solid otherness
sitting on the granite curb... --Stewart--> sitting on a threshold of expressivity
(Stewart's) intercorporeal intermundane world =/= dull naturalism
(dead matter =/=) the capacity to correspond with a multiplicity of continuous worldings that are both plastic and dense --> grounds us
indeterminate lines of force ripple across the phenomena of a field --> materiality ==> ‘our thought: multidimensional contingent overdetermined’
**we remember in stories of accidents, sledding, and labors**
emerging in circulations (or)
resting in stone (or)
the facades of strip malls
compositional writing: an associational register (of connections and differences) that worlds object-reals [real: a tangle of elements thrown together in a radical composition]
social-material world = composition = prismatic --> for people who are:
•attuned to them (or)
•identified with them (or)
•hostile to their existence (or)
•tired of them (or)
•excited to see their outline on the horizon (or)
•sharply excluded from them (or)
•
the way Attar (in the labor of a worlding) write in Tazkirat al-Awliya : describing a saint's biograpphy, is a world, is a compositional node
matter-form worlding landscape and event --> the saint is is sent into a spin
a perspectival agency --> things jump into relation + unglued
Tazkirat al-Awliya: energies distribute across a field of subjects-objects-bodies-trajectories-affects
accrual and loss
...realm of killed off things
perception, context and cause
located nowhere in particular (or)
in some paranoid hyper-place
under what spell did things happen or half-happen or start to happen and fail?
r />
Stewart: theory (drawn through writing) = compositional attunement
difference and repetition (+ potentiality and loss) ==> reals
...................................
knowledge: view from nowhere onto the world =/= knowing: participation in ongoing mutually constitutive processes in the world
...................................
رواقى
stoicism: “detachment ==> clear thinking”
psychological independence <== *stoicism* (<~~)--> causality =/= anxiety
philosophy shows many ‘theories about causality = ways to reduce anxiety’ --Despret--> our experience sometimes require us *to go farther than the instrumental (causal)* and to discover a place where disorder may be reestablished in the movement and contradiction
*anecdotic causality*
([in apass we constantly do] the practice of using) [*]anecdote: expressive causalities*
anecdote: the intersection between the artist (patient) and fe[...]
(172751)[...notes/midday review.txt]%12[...]e practice of using) [*]anecdote: expressive causalities*
anecdote: the intersection between the artist (patient) and feedback (therapist) --> circular causality --> (helps the feedbacker or therapist) *to understand and create another way of thinking about disorder and confusion*
stoic distinction: event which are dependent on one's *will* =/= events which are in the realm of one's *desires* (one which one has no control)
--> closely related to the (Seligman's) *causal attribution: a theory of contingent causality affecting the subject in her or his interpretation*
•نسبت دادن attribution =/= explanation (behavior assigned to its cause) =/= inference (quality/attribute assigned to the agent's observed behavior)
◦can we do without *explanatory style*? (a person's causal dimensions of stability and globality) --> past dealing (optimism, pessimism, etc.)
◦can we do without *locus of control*? (a person's locus conceptualized as internal) --> future dealing (fate, hope, etc.)
stoic philosophy ==resulting==> therapy
([Holakouee's] stoic conception of) ****therapy: it is not the events which make people suffer but rather the perception they have of the events****
Aristotle ==> totality of causal explanation of the event
his theory of four causes [material, efficient, formal, final] is limited by the eternal relation between the subject (the creator) and the object (the created)
•[(let's say) Aristotle is creating an] anecdotic causality: the search for a remote event, apparently insignificant, which has as much impact as the material event which is efficient, formal, or final
Antique law --> effort to reduce the event to an equation ==permit==> determination of the responsibility: the primary cause ==> to reduce the overwhelming richness of reality in movement
--> in obsessional perspective of scientific research: reduce the quantity of information to make the reality clearer (more coherent) --> (a series of signs in hermeneutical perspective ==permit==>) “the image (the event) =/= the background (the sum of the events)”
(anecdote ~=) myth: an illustrative and contradictory example --> the defense against anxiety (in reality's confusion) : the categorizing of opposites in order to establish orderliness in the world of a search for causes [<-- which is a fable]
==> *the event (at the absence of significance of the signs) would justify the present reality* (==>? integration)
==therapy==> arrange the reality categorically & chronologically + enlarge on the reality by adding information
myth brings into play a purely expressive modality (expressed in an interpretative manner) [=/= explaining] }--> (stoic) perverted causality
[Deleuze:] when the causality relation one of the two elements (cause or effect) differs in nature from the ot[...]
(172754)[...notes/midday review.txt]%12.1[...]*
the event is in a monadic world were everything is signs (analogies significant at several levels) --> a fish pond in which each fish is itself a fish pond
Leibniz's world is created and destroyed by harmonic or discordant correlations
“anxiety as cause”
[Holakouee's manner of interpreting reality -->] best therapy or remedy for anxieties:
•causality
•system: a group of necessary laws and rules
}--> no victim, no bully [~= opening the field of knowledge ~=>? erasing the sense of responsibility]
{Despret}--✕--> our experiences sometimes require us (to go farther that Holakouee's instrumentalism) ****to discover a place where disorder may be reestablished in the movement and contradiction**** [that i believe is urgently needed in Iran today =/= enlightening]
a space regulated by laws of stoic causality is the space where multiplicity can be reestablished --> *notional quasi-causality* [notional: gedanklich, تصور، انديشه]
[an stoic anecdote:]
“When, each evening, the guru sat down to proceed with the evening prayer the ashram's cat was in the way and distracted the monks so, he ordered that the cat should be attached during the evening prayers. A long time after the guru's death the cat continued to be attached during the evening prayer. Then, when the cat finished by dying, another cat was brought to the ashram so that it could be duly attached during the evening prayers. Centuries later the guru's disciples wrote wise treatises on the essential role of the cat in the good order of all prayers.” (DeMerlo)
--(in practice)--> the anecdote becomes the essential element in a chain of expressive causalities. it is the intersection point between several stories united for a time: *familial/familiar time & therapeutic time*
...you retreat behind a rampart which protects you
...the exterior scrutiny and criticism makes your failures heavier
...you refuse *scholastic integration* [you choose a complete rejection of the values suggested by the school, rules, or demands for success] ==> you increase the attention paid to you by the institution concerned with your sort of malfunctioning
...consultation dramatizes the contradition and rigidity of your role assignments
...if an intervenor approaches your problem, you play your idiot role
}--> a *merry-go-round of circular causality* --> the intervenor [looks for the ticket which would allow him to clim on and go around:]
•observe the causal chains
•giving the causal chains a different accent علامت، با تکیه بر صدا نه معنی
•create a global field of observation from which he is necessarily excluded
•
}--help--> anecdotic implication (=/= therapeutic system's theory):
•anecdote becomes the frame of the conversation
•risk of becomin[...]
(172757)[...notes/midday review.txt]%12.2[...]ins a different accent علامت، با تکیه بر صدا نه معنی
•create a global field of observation from which he is necessarily excluded
•
}--help--> anecdotic implication (=/= therapeutic system's theory):
•anecdote becomes the frame of the conversation
•risk of becoming involved in the anecdote's ridiculous fleeting liveliness
•
the anecdote, which dramatized the dead end where the intervenor's capacities are reduced to non-existence --> can also revitalize the relaional process (if introduced in a new quasi-causal chair)
[anecdote's] circular causal hypothesis which reduce the anxiety create a more accessible reality --> constructing a myth = [*]story: lies which tell the truth**
•anecdote takes it place in a causality chain where it lives for a fleeting moment carrying a *parasitical* or a *paratherapeutic* significance
==> construction of a specific restricting environment in which the parties [family and intervenor, artist and feedbacker] are trapped
--Despret--> ***the reduction [of anecdote] becomes the starting point for a new release of the energy it liberates***(!?)
...................................
Zoological Vandalism: Chimeric Pragmatism in Animal-Filled Media
Zolmat and the Black Box as Media Beyond
Primordial House and Suffering Landscape
Changing Inside”, a multi-media performance and intervention with Mia Habib and Jassem Hindi
Four Oriental Cartography of the East
About Dense Properties
...................................
shift in our idea of nature not any more a source of *fecundity: how we relate abundance in nature to the way we live ourselves
we have to fight to keep things democratic (itself a privileged idea) and not autocratic when it comes to climate change
in Frozen II animated movie, Elsa build her way out of climate (magic = technology)
to make a debate point =/= trying to answer your question
(Hegel) negative values are much more clearer than affirmative values
the dangerous and dominant belief that whatever problems we face in this society the misfits (particular exceptional individual) can change it all
...................................
(from being an artist to artist researcher)
to articulate and demonstrate with brilliance ‘what you know’ --to--> to be able to exquisitely explain ‘how you know what you know’ [--?--> *metacognition: thinking about one's own thinking = reflection (thinking about
what we know) + self-regulation (managing how we go about learning)]
-metacognitives kills: to get good at recognizing flaws or gaps in one's own thinking + articulate thought processes + revise efforts
*classroom = mirror* (process of stepping back to see what you are doing)
(useful for artists) sciences o[...]
(172758)[...notes/midday review.txt]%12.3[...]
world is fubar ==> is interesting and is work to be done =/= paranoia conspiracy
something I learnt from my KHM study --> that technologies are ambiguous =/= Black Mirror TV series
hollywood =? hyperrealism
(art --?--> idealism)
poor cognition <--> boring environment
another sign of illiteracy:
•popping up of dialects or specialized languages (you walk to the next village and there they speak an almost different language than here)
romantic relationship:
dopamine --> love + hot sex [--> pleasure-related cognition]
anterior cingulate cortex --> empathy + comfort [--> impulse control]
برون افکن بنه زیندار نه در مگر کایمن شوی زین مار نه سر
revisit sanaat tashbih simile
tashbih not as alude but as description (literal)
مار نه سر mar-e noh-sar ~/= world
mar-e noh-sar is not a simile for the world (of the reader) but it describes a particular world that is in the image of mar-e noh-sar
haft modaber هفت مدبر
jealousy as affect --underlying--> Farsi ghazal
ابومعشر بلخی Abu Ma'shar Balkhi
الهی - فلک نور
اثیری - ۸ فلک آسمانی
هیولانی - جزء زیر قمر
...................................
***don't read (or make) theory as a means of empowerment*** (a tool to fight or flight oppression)
...................................
[title]
king real
...................................
my problem with
•conceptual art: jumping (transcending) from material to meaning
•viscerality: every expression matters as long as it affects the viewer in the stomach
(call of) phenomenology: to return to the appearing of that which appears
political philosophy
political science
political art
...................................
in Tehran (?how are made) the boundaries of jorm (جرم =/= law), gonah (گناه =/= god), and ? (=/= norm)
--> norm, law, sin, akhlagh اخلاق
•[thanks to Gesellschaft =/= Gemeinschaft ==>] jamee جامعه society =/= ejtema اجتماع community = norm + place (+ identity)
◦ ejtemayi اجتماعی social =/= ejamyi اجماعی collective
•tars ترس fear =/= ezterab اضطراب anxiety
•sharm شرم shame =/= khejalat خجالت shyness
آتش آب خشک را پر میکرد از آتش تر
ab-e khosht = piale
atash-e tar = sharab
tar تر = allude آلوده = sabok سبک
khosro shirin
tarof ghabl az bad o bira goftan
shenidan (niushidan) ~= fahmidan فهمیدن
[...]
(172760)[...notes/midday review.txt]%12.5[...]lated into a liturgical text عبادات to embellish or amplify its meaning
language --> material-semiotic flesh
liturgical possibilities of nature
•Christian liturgical year
•Zaratusztrian nowruz
•star wars --?--> practice of turning tropes into worlds [--> war of imagess]
•war of words
•
(agonistic fields:)
military combat
sexual domination
security maintenance
market strategy
technical environmental design )<-- does all sorts of boundary crossing)
culturally specific apparatuses of bodily production (--> clean and dirt --> forms of embodiment)
writing: to create metaphors [= reconstitue what counts as knowledge] --> materially implode (~ art, this is what we were practicing in my fable workshop)
technology: a form of life
language: a form of life
create a critique
create a difference (however small, partial, modest, without narrative, without guarantee)
oneiros
oneiric
technical axis |__
/ mythical axis
textual axis
a cosmos furnished in _ian style
•Aristotelian style: actors are self-moving modular single-substance subjects with adhering accidents ==Haraway==> all else is ground, resource, matrix, screen, secret to be revealed, fair game to be hunted by the hero (<-- our video games are designed in this style)
•
others with reduced powers of self-direction: women, people of color, the sick, nonhuman nature --> need to be *patient*
(metaphysical fatigue)
***patience =/= passivity***
self-invisible transcendent subjects out on a noble journey to report on embodied nature
the problem of (pre-discursive:) believing that nature and society are really fundamentally there
--> conjuring tricks of establishing categorical purity (of nature, of culture, of nonhuman, of human)
(Haraway's three webs of discourse:)
1. cultural studies: a set of discourses about the (irreducible specificity of) apparatus of bodily/cultural production (=/= comparative culture studies)
2. feminist theory/project: view from the marked bodies (in stories, discourses, practices), where *the description of the situation is never self-evident* + need for an elsewhere
3. science studies: technologies for establishing matters of facts, ‘technoscience =/= science and technology’, artifacts with politics, science as practice + culture
can't cradle
one person can build up a large repertoire of string figures on a single pair of hands --> the figures can be passed back and forth on the hands of several players
--> *embodied analytical skils* [<-- my goal im apass]
--> making + passing [...]
(172761)[...notes/midday review.txt]%12.7[...]that means you already rule out things such as eating)
archeological anthropology
human-animal stories
hunting each other / together
domestication
Tsing
the greedy beast within us
collaborative garden (feed together)
descriptive practices of poetics and natural history
mission of all atlases to characterize (not simply inventory) phenomena
(to characterize, not invent; mixed in ajayebnameh عجایبالمخلوقات / عجایب نامه?!)
atlases habituate the eye, they are perforce visual
(what ajayebnameh habituates? not the eye?)
to explicate rival cosmologies
one problem of atlases is that they have to decide what nature is
they all have to solve the problem of choice
atlases of characteristic images presented individual cases as exemplary and illustrative of broader classes and casual processes (but not ajayebnameh عجایب نامه, aj bring precise individual instances in its unique stories)
atlas(es) of(/for) the eye
...................................
[the identity of objects:]
Manuel Delanda: Any materialist philosophy must take as its point of departure the existence of a material world that is independent of our minds. But then it confronts the problem of the origin of the enduring identity of the inhabitants of that world: if the mind is not what gives identity to mountains and rivers, plants and animals, then what does? An old answer is “essences,” the answer given by Aristotle. But if one rejects essentialism then there is no choice but to answer the question like this: all objective entities are products of a historical process, that is, their identity is synthesized or produced as part of cosmological, geological, biological, or social history. This need for a concept of “synthesis” or of “production” is what attracted Marx to Hegelian dialectics since it provided him with a model of synthesis: a conflict of opposites or the negation of the negation. Deleuze and Guattari, on the other hand, replace that model of synthesis with what they call a “double articulation”: first, the raw materials that will make up a new entity must be selected and pre-processed; second, they must be consolidated into a whole with properties of its own. A rock like limestone or sandstone, for example, is first articulated though a process of sedimentation (the slow gathering and sorting of the pebbles that are the component parts of the rock). Then it is articulated a second time as the accumulated sediment is glued together by a process of cementation. They use Hjemslev's terms “content” and “expression” as the names for the two articulations, but this is not meant to suggest that the articulations are in any way linguistic in origin. On the contrary: the sounds, words, and gr[...]
(172762)[...notes/Ajayeb notes.txt]%12.9[...]or) the eye
...................................
[the identity of objects:]
Manuel Delanda: Any materialist philosophy must take as its point of departure the existence of a material world that is independent of our minds. But then it confronts the problem of the origin of the enduring identity of the inhabitants of that world: if the mind is not what gives identity to mountains and rivers, plants and animals, then what does? An old answer is “essences,” the answer given by Aristotle. But if one rejects essentialism then there is no choice but to answer the question like this: all objective entities are products of a historical process, that is, their identity is synthesized or produced as part of cosmological, geological, biological, or social history. This need for a concept of “synthesis” or of “production” is what attracted Marx to Hegelian dialectics since it provided him with a model of synthesis: a conflict of opposites or the negation of the negation. Deleuze and Guattari, on the other hand, replace that model of synthesis with what they call a “double articulation”: first, the raw materials that will make up a new entity must be selected and pre-processed; second, they must be consolidated into a whole with properties of its own. A rock like limestone or sandstone, for example, is first articulated though a process of sedimentation (the slow gathering and sorting of the pebbles that are the component parts of the rock). Then it is articulated a second time as the accumulated sediment is glued together by a process of cementation. They use Hjemslev's terms “content” and “expression” as the names for the two articulations, but this is not meant to suggest that the articulations are in any way linguistic in origin. On the contrary: the sounds, words, and grammatical patterns of a language are materials that accumulate or sediment historically, then they are consolidated by another process, like the standardization of a dialect by a Royal Academy and its official dictionaries, grammars, and rules of pronunciation.
(synthetic =/=? analytic; [a problematic distinction!] the logical particle “un-” in “no unmarried man is married”) (analytic =/=? contingent)
(Kantian?!) ‘a priori and synthetic’ ==> ‘a posteriori analytic’
[singular entities:]
The question of the “individuation of trajectories” is about mathematical models (which to me are the secret of the success of science) but you are correct that it goes beyond that. All entities synthesized historically are individual entities: individual plants and animals; individual species and ecosystems; individual mountains, planets, solar systems, et cetera. Here “individual” means simply “singular or unique,” that is, not a particular member of a general category, but a unique entity that may compose larger individual entities through a relation of part-to-whole, like individual pebbles composing a larger ind[...]
(172765)[...notes/Ajayeb notes.txt]%12.9[...]sized or produced as part of cosmological, geological, biological, or social history. This need for a concept of “synthesis” or of “production” is what attracted Marx to Hegelian dialectics since it provided him with a model of synthesis: a conflict of opposites or the negation of the negation. Deleuze and Guattari, on the other hand, replace that model of synthesis with what they call a “double articulation”: first, the raw materials that will make up a new entity must be selected and pre-processed; second, they must be consolidated into a whole with properties of its own. A rock like limestone or sandstone, for example, is first articulated though a process of sedimentation (the slow gathering and sorting of the pebbles that are the component parts of the rock). Then it is articulated a second time as the accumulated sediment is glued together by a process of cementation. They use Hjemslev's terms “content” and “expression” as the names for the two articulations, but this is not meant to suggest that the articulations are in any way linguistic in origin. On the contrary: the sounds, words, and grammatical patterns of a language are materials that accumulate or sediment historically, then they are consolidated by another process, like the standardization of a dialect by a Royal Academy and its official dictionaries, grammars, and rules of pronunciation.
(synthetic =/=? analytic; [a problematic distinction!] the logical particle “un-” in “no unmarried man is married”) (analytic =/=? contingent)
(Kantian?!) ‘a priori and synthetic’ ==> ‘a posteriori analytic’
[singular entities:]
The question of the “individuation of trajectories” is about mathematical models (which to me are the secret of the success of science) but you are correct that it goes beyond that. All entities synthesized historically are individual entities: individual plants and animals; individual species and ecosystems; individual mountains, planets, solar systems, et cetera. Here “individual” means simply “singular or unique,” that is, not a particular member of a general category, but a unique entity that may compose larger individual entities through a relation of part-to-whole, like individual pebbles composing a larger individual rock. A materialist ontology of individual entities is implicit in Deleuze and Guattari and Braudel, so we must give them credit for that, then move on and invent the rest.
..rethinking of the disciplinary boundaries (without using labels such as interdisciplinarity, etc.)
we must take in mind that materialism is good to be enriched, but, materialism is not an ‘a priori’!
in my research in apass on ajayeb عجایب, can be theoretical yet anti-methodological?
...Marx is his interest in the oppressed, that is, his anti-Aristotlianism that allows us to conceptualize the self-organizing power of “matter[...]
(172766)[...notes/Ajayeb notes.txt]%12.9[...]into a whole with properties of its own. A rock like limestone or sandstone, for example, is first articulated though a process of sedimentation (the slow gathering and sorting of the pebbles that are the component parts of the rock). Then it is articulated a second time as the accumulated sediment is glued together by a process of cementation. They use Hjemslev's terms “content” and “expression” as the names for the two articulations, but this is not meant to suggest that the articulations are in any way linguistic in origin. On the contrary: the sounds, words, and grammatical patterns of a language are materials that accumulate or sediment historically, then they are consolidated by another process, like the standardization of a dialect by a Royal Academy and its official dictionaries, grammars, and rules of pronunciation.
(synthetic =/=? analytic; [a problematic distinction!] the logical particle “un-” in “no unmarried man is married”) (analytic =/=? contingent)
(Kantian?!) ‘a priori and synthetic’ ==> ‘a posteriori analytic’
[singular entities:]
The question of the “individuation of trajectories” is about mathematical models (which to me are the secret of the success of science) but you are correct that it goes beyond that. All entities synthesized historically are individual entities: individual plants and animals; individual species and ecosystems; individual mountains, planets, solar systems, et cetera. Here “individual” means simply “singular or unique,” that is, not a particular member of a general category, but a unique entity that may compose larger individual entities through a relation of part-to-whole, like individual pebbles composing a larger individual rock. A materialist ontology of individual entities is implicit in Deleuze and Guattari and Braudel, so we must give them credit for that, then move on and invent the rest.
..rethinking of the disciplinary boundaries (without using labels such as interdisciplinarity, etc.)
we must take in mind that materialism is good to be enriched, but, materialism is not an ‘a priori’!
in my research in apass on ajayeb عجایب, can be theoretical yet anti-methodological?
...Marx is his interest in the oppressed, that is, his anti-Aristotlianism that allows us to conceptualize the self-organizing power of “matter” without the “meaning” that should overcode it.
Delanda: The political economy of Marx is entirely a priori.
[--Laclau--> essentialist conception of both society and social agency in Marxism <== holistic approache : a “founding totality” (expressed at the surface of social life) which presents itself as an intelligible object of ‘knowledge’ (in Marxism notion of ‘ideology’) =/= {relational character of any (social) identity + infinite play of differences}= discourse --> ‘the social’ always exceeds the limits of [...]
(172767)[...notes/Ajayeb notes.txt]%12.9[...]/>
[singular entities:]
The question of the “individuation of trajectories” is about mathematical models (which to me are the secret of the success of science) but you are correct that it goes beyond that. All entities synthesized historically are individual entities: individual plants and animals; individual species and ecosystems; individual mountains, planets, solar systems, et cetera. Here “individual” means simply “singular or unique,” that is, not a particular member of a general category, but a unique entity that may compose larger individual entities through a relation of part-to-whole, like individual pebbles composing a larger individual rock. A materialist ontology of individual entities is implicit in Deleuze and Guattari and Braudel, so we must give them credit for that, then move on and invent the rest.
..rethinking of the disciplinary boundaries (without using labels such as interdisciplinarity, etc.)
we must take in mind that materialism is good to be enriched, but, materialism is not an ‘a priori’!
in my research in apass on ajayeb عجایب, can be theoretical yet anti-methodological?
...Marx is his interest in the oppressed, that is, his anti-Aristotlianism that allows us to conceptualize the self-organizing power of “matter” without the “meaning” that should overcode it.
Delanda: The political economy of Marx is entirely a priori.
[--Laclau--> essentialist conception of both society and social agency in Marxism <== holistic approache : a “founding totality” (expressed at the surface of social life) which presents itself as an intelligible object of ‘knowledge’ (in Marxism notion of ‘ideology’) =/= {relational character of any (social) identity + infinite play of differences}= discourse --> ‘the social’ always exceeds the limits of the attempts to constitute ‘society’;
& (in advanced capitalist societies:) identity = the unstable articulation of constantly changing positionalities, ‘social agent = decentered subject’ --> how can we, then, say the subjects misrecognize themselves in this kaleidoscopic movement of differences? =/= (Marxism's notion of) ‘false consciousness’; can we do without (the concept of) ‘misrecognition’?
--> (Laclau suggests) the ideological* (~=? will to totality):
•misrecognition of a positive essence = ultimate suture (بخيه bakhie)
•nonrecognition of any positivity =/= ultimate suture
(society institutes itself <==) closure: nonrecognition of the infinite play of differences }--> ‘ideological ==> social’ ~(the social is impossible without some fixation of meaning) : “utopia is the essence of any communication and social practice” --!,]
[--Delanda--> (the mode of ‘downward thinking’ when we think in terms of) ideology (~ the established relations of a particular society constitutes people's identities) ~= intrinsic: the[...]
(172769)[...notes/Ajayeb notes.txt]%13[...] attempts to constitute ‘society’;
& (in advanced capitalist societies:) identity = the unstable articulation of constantly changing positionalities, ‘social agent = decentered subject’ --> how can we, then, say the subjects misrecognize themselves in this kaleidoscopic movement of differences? =/= (Marxism's notion of) ‘false consciousness’; can we do without (the concept of) ‘misrecognition’?
--> (Laclau suggests) the ideological* (~=? will to totality):
•misrecognition of a positive essence = ultimate suture (بخيه bakhie)
•nonrecognition of any positivity =/= ultimate suture
(society institutes itself <==) closure: nonrecognition of the infinite play of differences }--> ‘ideological ==> social’ ~(the social is impossible without some fixation of meaning) : “utopia is the essence of any communication and social practice” --!,]
[--Delanda--> (the mode of ‘downward thinking’ when we think in terms of) ideology (~ the established relations of a particular society constitutes people's identities) ~= intrinsic: the identity is created by relations {the fantasy of ‘seamless totality'} =/= (Deleuzian) extrinsic: the relations are real but don't determine identities]
what are artists (particular <-=> general) propositions (Angebot)?
•proposition: a declarative that can be right or wrong =/= a sentence, grammatical entities
•exposition: a systematic interpretation/explanation of a specific topic
•disposition: an affective orientation, knowledge attitude
[Marx's ruthlessness: criticism must not be afraid of its own conclusions]
what are the sources of “value” in ajayeb?
(sun, photosynthetic, micro-organisms, etc.)
fermentation, photosynthesis, respiration
ajayeb is the (shared, individual, or experienced) “memory” of which organizational layer or process of which communities of practice?
rethinking “invisible hand”
(dynamic between supply and demand. “planning system”?)
... against ... the dualisms that have been transmitted to us in the history of philosophy (matter vs. meaning, micro vs. macro, inorganic vs. organic vs. social, realism vs. social constructivism, etcetera.) and argue in favor of a new ontology according to which “mechanisms are largely causal, but they do not necessarily involve linear causality”
Neo-Materialism =/= Creationism: matter is an inert receptacle for forms that come from the outside imposed by an exterior psychic agency: “Let there be light!”
--> matter has morphogenetic capacities of its own and does not need to be commanded into generating form.
one of the idealisms that have been generated by postmodernism: that we know already how all past discourses have been generated, that we have the secret of all past conceptual systems, and that we can therefore engage in meta-theorizi[...]
(172770)[...notes/Ajayeb notes.txt]%13[...]me to represent and interpret through me
recruiting scores of new actants so as to render the theater of worldly interactions more complex and interesting
what is the sociocultural world we construct?
dream images, vivid mythical scenes,
form travels/passes through us
...................................
[Latour modes of existence]
(to distinguish types of)
incompatible truths
“truth"--is the expression of an encounter with forms of existence
to understand the others in the absence of a description of ourselves
(what is realistic?)
to direct attention towards the beings about which humans are interrogating themselves
عجایب ajayeb is a ‘network’ more than anything else, in it “God” has no special privilege, is not located in addition to or beyond other beings
we are seeking to redefine the paths of beings that are unique to ajayeb without giving them substance and without jumping immediately into transcendence. (using Latour words) [transcendence is never gradual, in the places i come from, it is always a shock, happening, a truth-event]
-each word (God, Angle, Jinn جن, fog, etc.) brought into its own network,
-what are contrasts and of category mistakes particular to each
-and their crossings----and what is the vocabulary specific to each crossing
the network of associations necessary for the exercise of religion without bracketing off its ontological requirements.
explanatory rage (tavahoshe roshangari توحش روشنگری) --✕--> networks necessary for religious meaning
(the aim is) deploying the network (of ajayeb)
it is about grasping ajayeb's beings not as substances but as *trajectories*--and give them a more precise *direction.*
what is important in working these modes what kinds of possibilities are “afforded” to the investigator, myself. what kind of actor am i?
(specifications of the type of beings that the mode leaves in its wake)
**other beings necessary for its existence**
(my personal/public question, what other beings are necessary for my existence? and therefore for your existence as well.) ----> the heterogeneity of the actors needed for the pursuit of any course of action
*metamorphosis (a mode of existence first detected in psychogenesis?) what we encounter whenever we address the manner in which existents are transformed or transform in order to subsist (zist زیست)
-defined by a certain kind of continuity and obtained by a certain type of discontinuity
-metamorphosis is about crisis, possession, alienation,
-metamorphosis sharply contrasts *cure* (~= ritual)
-allowing for installing unconscious (states,) crush, posses, bewitc[...]
(172771)[...notes/Ajayeb notes.txt]%13.2[...]es, without the folding motion and the detours which enabled them;
-3- relative fragility of technical beings: it establishes combinations and bridges between completely heterogeneous types of beings
*fiction: ...beings be grasped according to a particular relationship between materials and figures which cannot be detached without those two layers losing their specific form of objectivity. {fictionally : materials <--> figures}
fiction objects: everything that folds technical beings --> to derive from them a new type of *alteration* --(generates)--> another world (a world which has the particularity of not being able to be detached in any way from the materials [from which it appears to detach itself.])
*fictional beings:
-they extract materials from forms, figures or small worlds that can neither be detached from these materials nor reduced to them.
-khosh-yomn خوش یمن and shoom شوم (felicity and infelicity) --> pretense (vanemud وانمود); they depend on the always fragile maintenance of the relation between material and form
-*specifications* of “fictional beings” (that leaves in its wake) ==> worlds (unlike fic all other modes fold for their own use by managing to extract from materials)
All continuations of a “course of action” suppose a discontinuity that must be overcome in order to define a trajectory. ==> gap, break
the mini-transcendence required for any definition of the being-as-other
(haven't we managed?) to allow several modes of existence to run, flow, pass, each one appearing indeed to possess its own conditions of truth and falsity and its own mode of subsistence
‘libido sciendi’: to recognize the branching that allows us to stop confusing the chains of reference it has to establish in order to ensure knowledge with the leaps that things have to make to maintain themselves in existence
*“beings of law," : those beings that wake a judge up at night and force him to ask himself “Did I make the right decision?”
(feeling smashed by) ‘the task of mimicking the world’
*articulation* is an ontological property of the universe; a being is articulated (rather than being a silent presence, made immediate, persistent, given duration without existence).
-It is the articulation of beings that enables us to talk about them and to judge, that is to say, to monitor the risks they take in being “permitted by” and “promised to”. (modes of existence)
translation, discrepancy, displacement, interpolation,
(problem with “statement” [=/=? articulation] is that it must correspond to a ‘state of affairs’ [~=? politics])
==> to free science from: completeness, comprehensiveness, formality, expressibility, inscriptibility. (Vollständigkeit, Verständlichkeit, Formalität, Ausdrücklichkeit, Unbeschreiblichkeit.) [what is a science that[...]
(172772)[...notes/Ajayeb notes.txt]%13.4[...]indeed to possess its own conditions of truth and falsity and its own mode of subsistence
‘libido sciendi’: to recognize the branching that allows us to stop confusing the chains of reference it has to establish in order to ensure knowledge with the leaps that things have to make to maintain themselves in existence
*“beings of law,” : those beings that wake a judge up at night and force him to ask himself “Did I make the right decision?”
(feeling smashed by) ‘the task of mimicking the world’
*articulation* is an ontological property of the universe; a being is articulated (rather than being a silent presence, made immediate, persistent, given duration without existence).
-It is the articulation of beings that enables us to talk about them and to judge, that is to say, to monitor the risks they take in being “permitted by” and “promised to”. (modes of existence)
translation, discrepancy, displacement, interpolation,
(problem with “statement” [=/=? articulation] is that it must correspond to a ‘state of affairs’ [~=? politics])
==> to free science from: completeness, comprehensiveness, formality, expressibility, inscriptibility. (Vollständigkeit, Verständlichkeit, Formalität, Ausdrücklichkeit, Unbeschreiblichkeit.) [what is a science that is not describable? ~-> Sohrevardi {forms of enunciation}--> how to specify the Sohrevardi's felicity (sa'adat سعادت) conditions (of enunciation)? ---- (his) “equipped knowledge” (=/=? situated knowledge), awkward distributions, etc.] #(this is all about me trying to learn how to make room...)
knowledge moves around everywhere without our knowing how
“waiting to be known”
*translation =/= {transportation without deformation ~= description}
every transfer is translation
(political:) transfers of necessity
following the thread of modes
translation =/= displacement: merely a change of place
translation refuses the choice between being and non-being and rejects the principle of non-contradiction by which a thing cannot be, in the same respect, both itself and another.
translation: to be at the same time and in the same respect one thing and another --> this is the condition of being --> give place to mediators / “excluded middle”
(translation enjoys that) a being can be itself through the intervention of a being other than itself
(monitoring translations in ajayeb) --> and my treason/translation which brings about completely different trajectories, which allows itself to be grasped by surprise or action etc. / to trace a/its network
translation ~=? occasion ~~--> the essence of situation
-no one can simply (ever) “remain the same,” “without doing anything” --> one needs to pass ~= translation
*interest: a mediator that arises between two entities that do not know, before it arises[...]
(172773)[...notes/Ajayeb notes.txt]%13.4[...]tories, which allows itself to be grasped by surprise or action etc. / to trace a/its network
translation ~=? occasion ~~--> the essence of situation
-no one can simply (ever) “remain the same,” “without doing anything” --> one needs to pass ~= translation
*interest: a mediator that arises between two entities that do not know, before it arises, that they could be attached to each other. -->{
-‘object’: set of quasi subjects that are attached to it
-‘subject’: set of quasi objects that are attached to it}--> what new translation interest makes the (quasi) subject of a (quasi) object grow. --and vice versa--
radical position of *semiotics* on the issues of context, referent, and enunciation (that anthropology is able to escape)
(i am talking about a semiotics that is not obsessed with the search for “structure”)
{ (fictional beings ~=>) semiotic ~=? ontology }--> science of “sense” (=/= science of “signs”)
-the world itself is articulated
{ the study of sense =?=> extrication from language }--> this bifurcation (enshe'ab), as old as philosophy itself, used the discovery of “reference” as an opportunity to expel the referent to a position outside language.
(Aristotle's narrative : “the imitation of an action” -->) Ricoeur's three types of *mimesis:
1. prefiguration ()
2. configuration (kingdom of the “as if”)
3. refiguration (integration of the imaginative or “fictive” or “as if” into actual) of the field of action;
‘reading’ is configuration (Ricoeurian)
•use of symbols : being able to grasp one thing as standing for something else;
•narrative: competency in the temporal structures governing the syntagmatic order of “followability”
...empirical means to locate the boundaries of capitalism
(to enclose something -->) ontology of the Accounts Book --> Attar's Tazkirat al-Awliya's story of the boy, bird, butcher, accounts book, and the theme of repayment, quittance.
to place everything it does not take into account outside the enclosure and everything it does take into account and that properly belongs to him inside
--> origins of property
...................................
growing interest in *ecology* ==> growing interest in *theology* (--> granted a new relevant)
(Latour's notion of) ecotheology [~= ajayeb]
(how not to consider your self secretly--even under the self-reflectivity--as) the chosen people
renegotiation of values and features:
(if) recently european stopped having been modern ==> the ‘others’ have also stopped having been ‘other’
*the planet will no longer be modernized* (Latour shouting)
geopolitics of difference
“europe" = the modernist great narrative --or--> produce an a[...]
(172774)[...notes/Ajayeb notes.txt]%13.5[...]/>
radical position of *semiotics* on the issues of context, referent, and enunciation (that anthropology is able to escape)
(i am talking about a semiotics that is not obsessed with the search for “structure”)
{ (fictional beings ~=>) semiotic ~=? ontology }--> science of “sense” (=/= science of “signs”)
-the world itself is articulated
{ the study of sense =?=> extrication from language }--> this bifurcation (enshe'ab), as old as philosophy itself, used the discovery of “reference” as an opportunity to expel the referent to a position outside language.
(Aristotle's narrative : “the imitation of an action” -->) Ricoeur's three types of *mimesis:
1. prefiguration ()
2. configuration (kingdom of the “as if”)
3. refiguration (integration of the imaginative or “fictive” or “as if” into actual) of the field of action;
‘reading’ is configuration (Ricoeurian)
•use of symbols : being able to grasp one thing as standing for something else;
•narrative: competency in the temporal structures governing the syntagmatic order of “followability”
...empirical means to locate the boundaries of capitalism
(to enclose something -->) ontology of the Accounts Book --> Attar's Tazkirat al-Awliya's story of the boy, bird, butcher, accounts book, and the theme of repayment, quittance.
to place everything it does not take into account outside the enclosure and everything it does take into account and that properly belongs to him inside
--> origins of property
...................................
growing interest in *ecology* ==> growing interest in *theology* (--> granted a new relevant)
(Latour's notion of) ecotheology [~= ajayeb]
(how not to consider your self secretly--even under the self-reflectivity--as) the chosen people
renegotiation of values and features:
(if) recently european stopped having been modern ==> the ‘others’ have also stopped having been ‘other’
*the planet will no longer be modernized* (Latour shouting)
geopolitics of difference
“europe" = the modernist great narrative --or--> produce an alternative great narrative of what european cultures (and natures) have been
}--✕--> *contrasting *traits* (that have been elaborated in the course of european history)
“here is my *treasure*, here is my *heart*, if you deprive us of one of these contrasts, we are no longer humans”
to be sensitive to different original origins (=/= eurocentrism)
[different origins that speak also truthfully]
(Olearius drama:) dramatic encounter between the (early) anthropologist's gaze and the various cultures (and natures) he have discovered
...painful history of the anthropologist's gaze
[*]value: wha[...]
(172775)[...notes/Ajayeb notes.txt]%13.5[...]is to be known
the beings of ajayeb face lots of causes and lots of effects
metaphysical consequences of evolutionary theory
***(Latour's positive veiw on) to be a Darwinian: you have to abandon the notion that all of those ‘organisms’ rest in ‘nature’ --> [*]organim: a hybrid production of representation & reference
*the widespread ideology of the *blind watch maker* : a blind cause acting from behind and reaching the optimum haphazardly
(has substituted the ‘mere transportation of indisputable necessities’ for *the risks taken by individual organisms to perpetuate, sustain, and reproduce themselves*)
&
*the widespread ideology of the *intelligent designer* :an intelligence dragging organisms towards the optimum by some predefined plans
}--> both are grounded in the *ideology of making and mechanism* ==>
•organisms are erased as individual actors
•organisms are transformed into the carriers if indisputable necessities
--> both tried to save individual organims from their apparent meaninglessness by adding to them an overarching narrative recited by an otherworldly divinity
(‘necessities’ are often imported)
(Assmans's) *mosaic division*
(=/= a sort of relaxed attitude towards truth)
divisions ahad never beed asked before whether or not they were the “true” ones. they could be added to one another, translated into one another, piled on top of one another for additional safety --✕--> *contesting the claims to existence of all divinities but one*
==> a connection between the question (irrelevant until then) of worship and a question of an absolute (=/= relative) difference between true and false
[*]iconoclast: “if they are made, then they cannot be real”
monotheism ==allowed==> humans to escape from a too close adhesion چسبنده to the natural world
Moses's project ==> we have exctracted ourselves from the world
(Assmans:) without the transcendence of monotheism we would be left with the mere immanence of the natural world *** [--> the problem of transcendence/immanence as only options of relatedness]
(a bad story:) secular narratives that: the stark immanence of the natural world will save us from an escapist adherence to the transcendent world of beyond [--✕--> my Zolmat text is was about the problematization of that view (transcendent world of beyond) in Islamicated ecological consciousness in ajayeb]
****to move from ideology to recognition**** (of the many different contrasts we have lived by without granting them enough room)
the drab and entirly mythical drama of light overcoming darkness
religious traditio operates by its abilities of two transformation:
1. a radical transformation of the far away into the close an[...]
(172778)[...notes/Ajayeb notes.txt]%13.8[...]ging organisms towards the optimum by some predefined plans
}--> both are grounded in the *ideology of making and mechanism* ==>
•organisms are erased as individual actors
•organisms are transformed into the carriers if indisputable necessities
--> both tried to save individual organims from their apparent meaninglessness by adding to them an overarching narrative recited by an otherworldly divinity
(‘necessities’ are often imported)
(Assmans's) *mosaic division*
(=/= a sort of relaxed attitude towards truth)
divisions ahad never beed asked before whether or not they were the “true” ones. they could be added to one another, translated into one another, piled on top of one another for additional safety --✕--> *contesting the claims to existence of all divinities but one*
==> a connection between the question (irrelevant until then) of worship and a question of an absolute (=/= relative) difference between true and false
[*]iconoclast: “if they are made, then they cannot be real”
monotheism ==allowed==> humans to escape from a too close adhesion چسبنده to the natural world
Moses's project ==> we have exctracted ourselves from the world
(Assmans:) without the transcendence of monotheism we would be left with the mere immanence of the natural world *** [--> the problem of transcendence/immanence as only options of relatedness]
(a bad story:) secular narratives that: the stark immanence of the natural world will save us from an escapist adherence to the transcendent world of beyond [--✕--> my Zolmat text is was about the problematization of that view (transcendent world of beyond) in Islamicated ecological consciousness in ajayeb]
****to move from ideology to recognition**** (of the many different contrasts we have lived by without granting them enough room)
the drab and entirly mythical drama of light overcoming darkness
religious traditio operates by its abilities of two transformation:
1. a radical transformation of the far away into the close and the proximate [#Zolmat] (dead is alive)
2. a positive view of all artificial transformations (=/= tendencyo conserve what it is)
**what happens if religion is allowed to weave its highly specific form of transcendence (salvation?) into the fabric of the other two modes of existence: reproduction and reference?
Leo's dream (and also deep sin): the urge radically to transform *that which is given* into *that which has to be fully renewed* --> alternative, dream of a different world
[=/= to grasp this world (and only this world) otherwise]
...................................
look at spec over the spectacular
(in ajayeb)
i can't give you a dialectical conclusion
maybe a mouth-fu[...]
(172779)[...notes/Ajayeb notes.txt]%13.8[...]ogy to recognition**** (of the many different contrasts we have lived by without granting them enough room)
the drab and entirly mythical drama of light overcoming darkness
religious traditio operates by its abilities of two transformation:
1. a radical transformation of the far away into the close and the proximate [#Zolmat] (dead is alive)
2. a positive view of all artificial transformations (=/= tendencyo conserve what it is)
**what happens if religion is allowed to weave its highly specific form of transcendence (salvation?) into the fabric of the other two modes of existence: reproduction and reference?
Leo's dream (and also deep sin): the urge radically to transform *that which is given* into *that which has to be fully renewed* --> alternative, dream of a different world
[=/= to grasp this world (and only this world) otherwise]
...................................
/>
look at spec over the spectacular
(in ajayeb)
i can't give you a dialectical conclusion
maybe a mouth-full
...................................
[Paul Shepard]
our perception of animals as the language of nature in Thinking Animals and The Others; the “natural” way of childrearing in Nature and Madness; and the bear as a dominant sacred animal connecting people ceremonially to the earth in The Sacred Paw.
Octavio Paz reminds us: “The past reappears because it is a hidden present. I am speaking of the real past, which is not the same as ‘what took place.’ . . . What took place is indeed the past, yet there is something that . . . takes place but does not wholly recede into the past, a constantly returning present.”
...................................
[Corbin]
it is so dangerous to say any thinker, writer, artist, or phiosopher ‘wasr ‘was of his/her own time.’ nobody has ever been in their own time, never. we are constantly out of time.
things occur in Malakut, not in the time of this world.
it is a matter of interior history, exoteric in the etymological sense of the word, subtle history whose events do not take place in the exterior world of objects, but in the subtle world of lived states, events in the Malakut, in the world of the ‘Soul,’ in the ‘Heaven’ or the ‘Hell’ which man carries within himself.
(and this is precisely what is ‘changing someone's story’ is about. ‘let me change the rhythm of your story. let me change your history.’ ~= storytelling)
this history----interior wild facts----intermingles with his wills, and objectives itself in the web of exterior facts. these are events of ajayebnameh, Shahname شاهنامه, Qur'an قرآن, Grail Cycle and so on, the events of this history (inspire parables? and) make up sacred history (tarikh-e ghodsi تاریخ قدس[...]
(172780)[...notes/Ajayeb notes.txt]%13.9[...] perception?
-does oneself need to ‘belong’ to this sacred history in order to come to pass (in the Malakut ملکوت)? (being born in it, etc.)
[what was your fetish again? what was your Qibla قبله? what would be...]
platonic ideals, periodization of sacred history
ملا صدرا Mullah Sadra revolutionized the metaphysics of being, in reversing the order of priority of essence (mahiat ماهیت). he gives priority to existence (vojud وجود) : that means, it is the act and mode of existing that determine the nature of essence. the act of existing is in effect capable of multitude of degrees of intensification or of degradation.
(عجایبِ ajayeb-e) man: human-faced demon (ajene ensan-nama اجنه انساننما) / ... / ... / sublime state of perfect Man
-and body passing through a multitude of states : Hayula هیولا? / ... / jesm (جسم corruptible worldly body) / ... / divine body (jesm-e elahi جسم الهی)
Mullah Sadra is the philosopher of metamorphoses and palingenesis (estehaleh-ha استحالهها & rastakhiz-ha رستاخیزها)
*phenomenology of the act of existing*
there was a time (12th century--my favorite) when Avicenna ابن سینا was translated into Latin (in Toledo,) a moment when our cultures in east and west corresponded to the same type, a moment when the concept of science was inseparable from its spiritual context. ----> think of the alchemists for whom the operation undertaken in the laboratory only attained its end if it was accompanied by an interior transmutation of the man--that is to say only if it effected the interior birth (of spiritual man)
Alchemist's chemistry
Nicolas Oresme's geometry
[out of history]
Descartes’ geometry is also out of history, discontinuous
(for Corbin) Modern / Western venture = application of the intelligence to the scientific investigation of a nature that has been desacralised, which must be violated in order to find out its laws (and to subject its forces to the human will)
the dichotomies or dissociation of thought/being, being/action
حیدر آملی Haydar Amuli's delinkings (destroying precisely certain dialectics or dichotomies:)
...................................
Holul حلول, Sodur صدور, Tajasod تجسد
(immanence, transcendence, incarnation)
(the eidos reflected in the mirror--divine in the prophet--remains untouched by the mirror, because the real is not ‘incarnated’ in the eidos, the reflected image)
-alame khiali عالم خیالی: imaginaire/Hollywood
-khiale khallagh خیال خلاق (--> alame mesal عالم مثال =/= alame ajsad عالم اجساد) :
1-khiale mottasel خیال متصل: imagining inherent in human
2-khiale monfasel خیال من[...]
(172781)[...notes/Ajayeb notes.txt]%14[...]ific investigation of a nature that has been desacralised, which must be violated in order to find out its laws (and to subject its forces to the human will)
the dichotomies or dissociation of thought/being, being/action
حیدر آملی Haydar Amuli's delinkings (destroying precisely certain dialectics or dichotomies:)
...................................
Holul حلول, Sodur صدور, Tajasod تجسد
(immanence, transcendence, incarnation)
(the eidos reflected in the mirror--divine in the prophet--remains untouched by the mirror, because the real is not ‘incarnated’ in the eidos, the reflected image)
-alame khiali عالم خیالی: imaginaire/Hollywood
-khiale khallagh خیال خلاق (--> alame mesal عالم مثال =/= alame ajsad عالم اجساد) :
1-khiale mottasel خیال متصل: imagining inherent in human
2-khiale monfasel خیال منفصل: imaginal apart from human
-alame hess عالم حسس: molk ملک --> universe of forgetfulness
Tonekaboni, is against: “mojudate moghayade vahmi faghede tagharor mibashand.” (موجودات مقید وهمی فاقد تقرر میباشند)
--> vahdate vojud وحدت وجود =/= vahdate mojud وحدت موجود
*danger: tarde amre mesali طرد امر مثالی ==> ma'ad dar amre khiali معاد در امر خیالی
death, life, past, and future are not properties of objects, rather of subjects (anha sefate nafs hastand آنها صفات نفس هستند) [Corbin]
and you bestow them to objects that you think they are “dead,” “alive,” “from past,” or “of future”
“khorre” or “khorne” according to zaratustra: a light originated from the essence of the divine being and because of that some apparitions have gained hierarchy, and each human capable of a certain techne.
the i[...]
(172783)[...notes/Ajayeb notes.txt]%14[...]"from past,” or “of future”
“khorre” or “khorne” according to zaratustra: a light originated from the essence of the divine being and because of that some apparitions have gained hierarchy, and each human capable of a certain techne.
the idea of a divine presence in *heikal* هیکل
according to Socrates: bodies are frames and tools of the selves (nofus نفوس)
according to Plato, what the self (nafs نفس) does not had essentially that it had to descend into the material world? what the senses told the self that itself could not say?
an islamic-iranian cosmology:
-jabarut جبروت (alame oghule karubi عالم اقول کروبی) (Nous)
-malakut ملکوت (alame nofus عالم نفوس) (Psyche) --organ--> khiale fa'al خیال فعال (= jesme latife nafs جسم لطیف نفس. niruye khial نیروی خیال is trainded still in middle east. this inter-monde is wher[...]
(172784)[...notes/Ajayeb notes.txt]%14.1[...]-iranian cosmology:
-jabarut جبروت (alame oghule karubi عالم اقول کروبی) (Nous)
-malakut ملکوت (alame nofus عالم نفوس) (Psyche) --organ--> khiale fa'al خیال فعال (= jesme latife nafs جسم لطیف نفس. niruye khial نیروی خیال is trainded still in middle east. this inter-monde is where mater --> immaterial & immater --> material; jesm ruhani جسم روحانی & ruh jesmani روح جسمانی ==> constant happenings of historic nature ==> Ma'ad معاد) --> amre mesali امر مثالی
-molk ملک (omure mshhud امور مشهود) (Sarx)
[Ashtiani, 2nd vol, p44, footnote]
ensane okhravie daraye badan (انسان اخروی دارای بدن) --> nash'eye jesmanie alame akherat (نشئه جسمانی عالم آخرت)
(baghaye) badane okhravie alame made (بقای بدن اخروی عالم ماده) --> hades zamanie (حادث زمانی)
لطیف latif ~= immaterial
actual/real ~= a dream between earth and sky
asemanhaye napeydaye nojumi آسمانهای ناپیدای نجومی (celectial skies invisible)
dadehaye vahyi دادههای وحی (data of revelation)
Avicenna (selselemaratebe ebn-sinaie oghul سلسله مراتب ابن سینایی عقول):
[each aghl عقل or angle with its own sky and nafs نفس ==> a whole universe for itself]
sending from one aghl to the other, till the 10th aghl = unlimited human nafs
10th aghl ~= philosopher's active aghl ~= ruh al ghodos روح القدس
(سهروردی) in Sohrevardi: angle and nafs are in the same trip
aghle hayulayi عقل هیولایی
[Averroesian/ابن رشدی =/= Avicennian/ishraghi/اشراقی] ==> destruction of the intermediate world of angles ==> secularization :
sociology <-- theology <-- angelology
(divine materiliazation --> social materialization)
totalitarianism <== ideology <-- spirituality (~=? intellectual immaterialism)
(?signing in iran:)
ghodsi shodane nahadha = orfi shodane maba'adotabi
قدسی شدن نهادها = عرفی شدن مابعدالطبیعه
sacredization of institutions = secularization of metaphysics
the tragedy is not the affirmation of individualism, it is rather the forgetting of the infinite entity :
non-mystic monotheism ==> a personalized (incarnation of) God (--> everything ‘personal’ is subject to death and negation) ==> entrance of God in collectivism
تغییر ماهیت عالم taghyire mahiate alam (change in the essence of the universe) is the subject of study for iranian ancient philosophies and cosmologies
contemplation (moshahede nazari مشاهده نظری) ~= action
knowledge ~= creating (that inse[...]
(172785)[...notes/Ajayeb notes.txt]%14.1[...]عاد) --> amre mesali امر مثالی
-molk ملک (omure mshhud امور مشهود) (Sarx)
[Ashtiani, 2nd vol, p44, footnote]
ensane okhravie daraye badan (انسان اخروی دارای بدن) --> nash'eye jesmanie alame akherat (نشئه جسمانی عالم آخرت)
(baghaye) badane okhravie alame made (بقای بدن اخروی عالم ماده) --> hades zamanie (حادث زمانی)
لطیف latif ~= immaterial
actual/real ~= a dream between earth and sky
asemanhaye napeydaye nojumi آسمانهای ناپیدای نجومی (celectial skies invisible)
dadehaye vahyi دادههای وحی (data of revelation)
Avicenna (selselemaratebe ebn-sinaie oghul سلسله مراتب ابن سینایی عقول):
[each aghl عقل or angle with its own sky and nafs نفس ==> a whole universe for itself]
sending from one aghl to the other, till the 10th aghl = unlimited human nafs
10th aghl ~= philosopher's active aghl ~= ruh al ghodos روح القدس
(سهروردی) in Sohrevardi: angle and nafs are in the same trip
aghle hayulayi عقل هیولایی
[Averroesian/ابن رشدی =/= Avicennian/ishraghi/اشراقی] ==> destruction of the intermediate world of angles ==> secularization :
sociology <-- theology <-- angelology
(divine materiliazation --> social materialization)
totalitarianism <== ideology <-- spirituality (~=? intellectual immaterialism)
(?signing in iran:)
ghodsi shodane nahadha = orfi shodane maba'adotabi
قدسی شدن نهادها = عرفی شدن مابعدالطبیعه
sacredization of institutions = secularization of metaphysics
the tragedy is not the affirmation of individualism, it is rather the forgetting of the infinite entity :
non-mystic monotheism ==> a personalized (incarnation of) God (--> everything ‘personal’ is subject to death and negation) ==> entrance of God in collectivism
تغییر ماهیت عالم taghyire mahiate alam (change in the essence of the universe) is the subject of study for iranian ancient philosophies and cosmologies
contemplation (moshahede nazari مشاهده نظری) ~= action
knowledge ~= creating (that insensible speculative world) (the world of ajayeb and its siblings is created and stated in my inner vision)
[hush-e nazari هوش نظری, ability to abstract, is the ability to look from above]
[(jaleb budan-e) heja-e bimani هجای بیمعنی, interest for meaningless morpheme]
(human's function:) the transfigurative function of the transcendental machine (karkhaneye mojarad-sazi کارخانه مجردسازی, by Sheikh Muhammad Tabatabayi)
*ta'vil bay[...]
(172786)[...notes/Ajayeb notes.txt]%14.1[...]
[(jaleb budan-e) heja-e bimani هجای بیمعنی, interest for meaningless morpheme]
(human's function:) the transfigurative function of the transcendental machine (karkhaneye mojarad-sazi کارخانه مجردسازی, by Sheikh Muhammad Tabatabayi)
*ta'vil bayad dar jahate axe harkate jami va moshtarek bashad تأویل باید در جهت عکس حرکت جمعی و مشترک باشد
(interpretation/hermeneutics =/= commons/collectivism)
(according to Sohrevardi:) haghighate lafzi حقیقت لفظی (verbal/literal truth) --> the metaphorical entity
face/surate/صورت/apparition/majaz/مجاز/trope --> truth/reality
(سهروردی Sohrevardi's accord:) up in the highest point in the hierarchy of existence there is nur-al-anvar نورالانوار (light of lights) which its material-removing (dematerialising?) abstraction (tajarode made-zoda تجرد مادهزدا) constantly transcends, beyond any other abstraction. ==> first light is originated from it: anvare ghahere انوار قاهره (~= anvare fereshtegani انوار فرشتگانی) ~= first maleke mogharab ملک مقرب (or Bahman بهمن, Vahumane وهومنه, first of Zoroastrian Amshaspandan امشاسپندان) ==> (due to their interactions:) second light, second maleke mogharab is created ==> eshragh اشراق ==> eshragh ==> eshragh ==> ...
جسمیتشناسی jesmiat-shenasi?
رب النوع rab-ol-no ~=? God of type, of abstract examples, (Plato's universals? type, general concept --> is always beyond the horizon, the reality of the type lies beyond a related one that it sustains (‘token’) ["Beyond the horizon there lies a Lion, a Lion more Lion than any more lion. And beyond saying ‘lion,’ which calls forth that Lion, lies yet another, who might just look back. And beyond this eyeing one, lies an undying one, one we call ‘Lion’ b'Lion’ because she is a kind.” (Kohn, 2009)] --> apply this idea to the fire)
ارباب الانواع arbab-ol-anva ~=? angelology (iranians loved angels and were good at angelologic thinking, it was a technical term in knowledge production regarding *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 inclu[...]
(172788)[...notes/Ajayeb notes.txt]%14.2[...]hrevardi:) haghighate lafzi حقیقت لفظی (verbal/literal truth) --> the metaphorical entity
face/surate/صورت/apparition/majaz/مجاز/trope --> truth/reality
(سهروردی Sohrevardi's accord:) up in the highest point in the hierarchy of existence there is nur-al-anvar نورالانوار (light of lights) which its material-removing (dematerialising?) abstraction (tajarode made-zoda تجرد مادهزدا) constantly transcends, beyond any other abstraction. ==> first light is originated from it: anvare ghahere انوار قاهره (~= anvare fereshtegani انوار فرشتگانی) ~= first maleke mogharab ملک مقرب (or Bahman بهمن, Vahumane وهومنه, first of Zoroastrian Amshaspandan امشاسپندان) ==> (due to their interactions:) second light, second maleke mogharab is created ==> eshragh اشراق ==> eshragh ==> eshragh ==> ...
جسمیتشناسی jesmiat-shenasi?
رب النوع rab-ol-no ~=? God of type, of abstract examples, (Plato's universals? type, general concept --> is always beyond the horizon, the reality of the type lies beyond a related one that it sustains (‘token’) ["Beyond the horizon there lies a Lion, a Lion more Lion than any more lion. And beyond saying ‘lion,’ which calls forth that Lion, lies yet another, who might just look back. And beyond this eyeing one, lies an undying one, one we call ‘Lion’ because she is a kind.” (Kohn, 2009)] --> apply this idea to the fire)
ارباب الانواع arbab-ol-anva ~=? angelology (iranians loved angels and were good at angelologic thinking, it was a technical term in knowledge production regarding *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 owGod 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,[...]
(172789)[...notes/Ajayeb notes.txt]%14.2[...]ure”
-What is the relationship between this angelic world beyond us and the sociocultural worlds we construct?
-“mosol” مثل : the realm of objective “stuff” that exists out there beyond us, on the other.
*Barzakh برزخ =/= anvare pak انوار پاک (pure lights)
Barzakh = seperation, obstacle, pardeh پرده, veil, (shadow? mediation?)
-everything material that can be addressed sensually, an evil negation.
-Barzakh is dark (that is a different kind of Barzakh than what i talked about with Mi? not really, there it is theorized as *shadow* and inter-mediation)
-projections happen in Barzakh
[from MOP with Mi]
We both take interests in morphology of historical forces and intensive thinking under the influence of materiality. To traffic in the tropics of an isthmus between the sensible world and the divine that was brought into our discussion, was proposed in my last letter those marvelous creatures living in the logic of precariousness, those who live in another temporality that is eyewitnessed in distanced pasts.
...
We are here on this site in a landscape of memory, in a progressive user-friendliness and a technology that signals our arrival in an Alam-e Barzakh (عالم برزخ), an ontological intermediate realm of images and forms, the creatures that populate this world have the incorporeality of “images,” much like the cyberspace we are born into and populate.
...
Not to remediate Barzakh (برزخ) but to propose a media theory, sketch it, and archive it for later. And there will be things that have to remain impossible to verify by us and in those records, the general-purpose language of the technologies that we choose to archive ourselves with, on the side of forgetting, the site of externalized memories, will not verify histories of presence tattooed under the ear of the elephant of our story, as you whispered somewhere in the dark.
[...]
Yes, vocal works that informed and influenced Qahveh-Khanehe (قهوه خانه) still can be found in some places of tea or cafe houses in Iran. They are called pardeh-Khani (پرده خوانی), here someone who is a pardeh-Dar پردهدر (“-Dar” meaning that who tears apart the pardeh پرده, and pardeh meaning screen or veil--the concept of pardeh always 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[...]
(172791)[...notes/Ajayeb notes.txt]%14.3[...] 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)
...................................
[Avital]
what are the ways in which ajayebnameh relates to itself as its own future, its own labor and announced commitments?
(our reading of ajayeb is not a time quiz involving applicability and whether or not one “buys it.”)
i am “drifting” without anxiety into a new territory (in the philosophical work of ajayebnameh,) drifting involves randomization, fuzziness, and interference. there is no coherent programming nor concerted demand for rigor
(Avital: The origin of the demand for rigor, which has conditioned 20th century Anglo philosophy, “is the positivist's requirement that theories be testable. At the very least, a respectable philosophical theory should be stated with sufficient precision that one can tell what it says about something and whether its predictions about that subject matter are borne out” ---- to be capable of being articulated in the formalism of logic)
Testability furnishes the uninterrogated core of rigor. --> linked to a notion of computational realizability?
how “rigor” enables the displacement of truth by testability----as if the test could provide an unquestionably solid ground for overtaking reflection and other philosophically triggered interferences.
What kind of rigor is “a certain kind of rigor”?
what is being guaranteed if not the ability itself to guarantee
Everything rests on the *promise* of a certain kind of rigor.
the metaphysical fantasy of completion.
colonization of discourse with rigor
The discipline of programming leads to a shift in perspective on traditional i[...]
(172793)[...notes/Ajayeb notes.txt]%14.4[...]ud 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)
...................................
[Avital]
what are the ways in which ajayebnameh relates to itself as its own future, its own labor and announced commitments?
(our reading of ajayeb is not a time quiz involving applicability and whether or not one “buys it.”)
i am “drifting” without anxiety into a new territory (in the philosophical work of ajayebnameh,) drifting involves randomization, fuzziness, and interference. there is no coherent programming nor concerted demand for rigor
(Avital: The origin of the demand for rigor, which has conditioned 20th century Anglo philosophy, “is the positivist's requirement that theories be testable. At the very least, a respectable philosophical theory should be stated with sufficient precision that one can tell what it says about something and whether its predictions about that subject matter are borne out” ---- to be capable of being articulated in the formalism of logic)
Testability furnishes the uninterrogated core of rigor. --> linked to a notion of computational realizability?
how “rigor” enables the displacement of truth by testability----as if the test could provide an unquestionably solid ground for overtaking reflection and other philosophically triggered interferences.
What kind of rigor is “a certain kind of rigor”?
what is being guaranteed if not the ability itself to guarantee
Everything rests on the *promise* of a certain kind of rigor.
the metaphysical fantasy of completion.
colonization of discourse with rigor
The discipline of programming leads to a shift in perspective on traditional issues. It invites--or rather requires--one to adopt what [Daniel] Dennett (1968) calls the design stance toward the mind
{ instrumental epistemology of how something works =/=? discovery }--> how can we suspend this “=/=”
trials and tryouts
[Avital's] phantasm of testing(‘s groundedness and unquestioned solidity)
...time-zone paradox of freezing the future in order to plan, in another register, the time for working through computations.[...]
(172794)[...notes/Ajayeb notes.txt]%14.4[...]ble philosophical theory should be stated with sufficient precision that one can tell what it says about something and whether its predictions about that subject matter are borne out” ---- to be capable of being articulated in the formalism of logic)
Testability furnishes the uninterrogated core of rigor. --> linked to a notion of computational realizability?
how “rigor” enables the displacement of truth by testability----as if the test could provide an unquestionably solid ground for overtaking reflection and other philosophically triggered interferences.
What kind of rigor is “a certain kind of rigor”?
what is being guaranteed if not the ability itself to guarantee
Everything rests on the *promise* of a certain kind of rigor.
the metaphysical fantasy of completion.
colonization of discourse with rigor
The discipline of programming leads to a shift in perspective on traditional issues. It invites--or rather requires--one to adopt what [Daniel] Dennett (1968) calls the design stance toward the mind
{ instrumental epistemology of how something works =/=? discovery }--> how can we suspend this “=/=”
trials and tryouts
[Avital's] phantasm of testing(‘s groundedness and unquestioned solidity)
...time-zone paradox of freezing the future in order to plan, in another register, the time for working through computations.
what are the conditions for thinking ‘through a problem’?
[Avital:] ****“To offset the competitive quality of the research that is being clocked, more philosophy must be allowed to drift in, if only to demystify those ideologies of acceleration that relentlessly run down the slower-paced thinking and an ethics of hesitation.”****
[origin] ==> temporal hysteria ==> [effect]
what tensional drama is occurs in the noncoincidence of planning...?
(planning = modeling, testing, constructing prototypes, development)
regardless of whether the future is foreseeable or not, something has to be maintained as a stable factor
test ~=> stability
***If the test cannot originate knowledge, it at least confirms that there is knowledge. (confirming that cognition occurs)
...tests have to be taken over and over again, if only to fill the **fictional time of the absolute present**
knowledge and test : it is not clear even that something is known until there is a test for it.
(test) is a certain type of metaphysically secured knowledge that needs only to ‘find’ itself
The normatively secured test does not originate knowledge but confirms what already exists as “knowable.”
...generous failure, productive of disclosure
...treaties suspend violence only momentarily, artificially
----only with the h[...]
(172797)[...notes/Ajayeb notes.txt]%14.5[...]lopment)
regardless of whether the future is foreseeable or not, something has to be maintained as a stable factor
test ~=> stability
***If the test cannot originate knowledge, it at least confirms that there is knowledge. (confirming that cognition occurs)
...tests have to be taken over and over again, if only to fill the **fictional time of the absolute present**
knowledge and test : it is not clear even that something is known until there is a test for it.
(test) is a certain type of metaphysically secured knowledge that needs only to ‘find’ itself
The normatively secured test does not originate knowledge but confirms what already exists as “knowable.”
...generous failure, productive of disclosure
...treaties suspend violence only momentarily, artificially
----only with the help of a discussion of rhetorical codes strong enough to scan the paradoxical logic of testing can we begin to analyze the problem of its unstoppability
...Platonic shredders, what allows us to know whether something is “good” if it has not been put to the test.
Can there be a human being without a test?
If Mary Shelley had seen the discovery of America as an event that occurred too suddenly, without the stops and protections of gradual inquiry--in sum, as a world-historical shock of intrusive violence that disrupted all sorts of ecologies, material and immaterial, conscious and unconscious--Nietzsche studies the profound disruption to thought that the experimental theater of America directed. (Ronell)
uninterrogated durability (as a first-rate value on earth)
(American) athleticism of identity switching----it means that anyone can in principle try anything out
Dr. Frankenstein's new *experimental jouissance*
experimenting inhabiting acts of promising (calculating or anticipation----acts by which the future can be nailed down)
It is thus that the maddest and most interesting ages of history always emerge, when the “actors,” all kinds of actors, become the real masters. As this happens, another human type is disadvantaged more and more and finally made impossible; (Nietzsche)
flora and fauna
this is not the scientist obsessed with an idée fixe--but one capable of uprooting and going
...invites ambivalence
...dreaming of immense edifices and the permanence promised by contracts written in stone
register(s) of understanding
A new fold in metaphysics, testing--that is, the types of relatedness that fall under this term--asserts another logic of truth.
A kind of questioning, a structure of incessant research, perhaps a modality of being, testing scans the walls of experience, measuring, probing, determining the “what is” of the lived[...]
(172799)[...notes/Ajayeb notes.txt]%14.5[...]haps the one most freaked out by the historical split (between science and philosophy--and art?)
...a matter of technological selfunderstanding,
...nor do I insist on sustaining the pathos that propels the images...
ethical and political issues are increasingly seem to have more to do with testing than questioning, hesitation, certainty
There is a test ... it claims and so it stands. There is the other test that crashes against walls, collapses certitudes, and lives by failure-lives by dying or, at least destroying.
The one register of testing offers results-certitudes-by which to calculate and count on the *other.*
the culture of Versuch, test or trial
(farhange kushesh, ghasd, sue ghasd, va emtehan)
(measuring and) testing that support, among so many others, political, religious, and educational institutions
testing has everything to do with the way the policing of political sites and bodies takes place, in modernity and with our experience of reality in general.
testing ~=/?==><--> the real
(elliptical circuit established between test & real)
Freud was working on to tests which are lost now: Aktualitätsprüfung to distinguish between reality and immediacy
Lacan has linked testing to the subject's creation of a first “outside"----a space that is no longer the same as “reality”
the way the state takes possession of the body presumptively on drugs.
-in this way, drugs are seen as eccentric: what is outside, or moves outside the center, can center it, they are animated by an outside already inside
-how drugs are isolating or how they establish community (of those who are somehow together or with nonpresence.) anything that refigures individuality or collectivity that brings you together with the other and absolutly keeps you apart from the other
drug: Dionysian frenzy, aspirin, religion, dirty language,
-I am sorry I have no drugs to offer you today!
-not everyone in civic societies has the privilege of getting high and mind-altering (that which supposedly suggests vulnerability,) running arround drunk staggering and out-of-it, they will be beaten the hell out of it, they have to be sober, on alert and self-protective
your pee belongs to the state----new civic readability
{four bodies don't belong to themselves: children, addicts, outlaws, and ghosts, are all busted by the state or certain legislated majority}
destructive (and artistic) modes of production.
test, does it have an essence? Is it pure relationality?
Avital's “speculative telephonics”
Heidegger: sign = cutting edge, Zeichen --Holderlin--> “we're cutting out” =/= (Avital:) schizo knows how to disconnect, how to depart, how t[...]
(172805)[...notes/Ajayeb notes.txt]%14.7[...]
the way the state takes possession of the body presumptively on drugs.
-in this way, drugs are seen as eccentric: what is outside, or moves outside the center, can center it, they are animated by an outside already inside
-how drugs are isolating or how they establish community (of those who are somehow together or with nonpresence.) anything that refigures individuality or collectivity that brings you together with the other and absolutly keeps you apart from the other
drug: Dionysian frenzy, aspirin, religion, dirty language,
-I am sorry I have no drugs to offer you today!
-not everyone in civic societies has the privilege of getting high and mind-altering (that which supposedly suggests vulnerability,) running arround drunk staggering and out-of-it, they will be beaten the hell out of it, they have to be sober, on alert and self-protective
your pee belongs to the state----new civic readability
{four bodies don't belong to themselves: children, addicts, outlaws, and ghosts, are all busted by the state or certain legislated majority}
destructive (and artistic) modes of production.
test, does it have an essence? Is it pure relationality?
Avital's “speculative telephonics”
Heidegger: sign = cutting edge, Zeichen --Holderlin--> “we're cutting out” =/= (Avital:) schizo knows how to disconnect, how to depart, how to cut the shit
the place where a call can break into a body[=? orificial openings of a subject]
emergency verification: we are still trying to cut into the emergency line (that we are on) after the crashing down of the transcendental signifier
in the (technologically enabled) disappearance of long-distance what happens to the ‘elsewhere’ calling to the schizobody?
how our pretechnological ears were (trained) before the telephone?
<br />
the “call” comes from me and from beyond and over me.
Telephonics coils itself around a concept of “being there” supported by the recognition that contact has been broken. Still, the break is never clean, just as contact was never continuous. The entire metaphysics of identity, presence and locality is scrambled, bringing with it a certain historical mutation in the relationship of the “self’ to other, to the irreducible precedence, as Derrida puts it in ‘Memoires,’ of the other. The other calls; you answer. But “you” have not yet been constituted, gathered or pulled together prior to the call.
Wortsalad ---- Opheilia's kind of mouth that shoots poesy, one has the feeling that no one is there.
/ precisely when ophelia is about to become the poet Shakespeare strangles her in water to make place for hamlet's tragic autopoiesis /
it is (generally) very difficult to know “who” is talking --> “whom” is being addressed
[...]
(172806)[...notes/Ajayeb notes.txt]%14.7[...]h it a certain historical mutation in the relationship of the “self’ to other, to the irreducible precedence, as Derrida puts it in ‘Memoires,’ of the other. The other calls; you answer. But “you” have not yet been constituted, gathered or pulled together prior to the call.
Wortsalad ---- Opheilia's kind of mouth that shoots poesy, one has the feeling that no one is there.
/ precisely when ophelia is about to become the poet Shakespeare strangles her in water to make place for hamlet's tragic autopoiesis /
it is (generally) very difficult to know “who” is talking --> “whom” is being addressed
endure the agony of the being called (a being-on-call, an answering device)
modeling different styles of irony
(what are we) telehearing (?)
language is the history of index finger (“...even when it is placed on the mouth to silence a speaking. The teacher points, the God and the schizophrenic speak through or to the spiritual forefinger [sababe سبابه, angoshte shahadat انگشت شهادت].”)
-Heidegger traces the route of saying from rumor to the spiritualized digitals. The semiotically invested finger comes to manipulate the alphabetico-numerical ordering of ‘Geschick.’ (Avital)
-The spiritual forefinger presses towards schizophrenic partial systematizing.
-Also, it is the bewitching finger, which makes it rude to point or to press red buttons, for the power of pointing used to be associated with *magical arrests* (thus in Jewish Orthodox marriage ceremonies the wedding ring is said to be placed on this spiritual finger of the woman, to block her potency).
-making the marionette come alive
-history of index finger points to the essential being of language, which is “Saying as Showing.” (Avital reading Heidegger)
-Heidegger shows, “Speaking must have speakers” (not merely in the same way as an effect must have a cause)
(...what must remain unspoken in the sense that it is beyond the reach of speaking)
...decisive disconnectedness in all language tracings.
schizophrenogenic understanding of language (and of anything)
[this is related to the story of the fox and sound, accidental essencing of the index...]
“We are hypnotized things suffering from positive and from negative hallucinations, that is, we see what is not there and often we do not see what is there. In the first place because what it is to be there has no clarity of being. It is as if we cannot see a thing.” (Avital)
(focus the lense on being)
the mode of awesomeness and dissolvement with awe is the prescriptive utterance in the case of ajayeb, the ‘wonders of...’ translated from “ajayeb-e...” triggering the verb “ta'ajob” تعجب
(using Avital's words) But if we were to remain in this mood, then, despite appearances, we would not be awestruck, or eve[...]
(172808)[...notes/Ajayeb notes.txt]%14.8[...])
-The spiritual forefinger presses towards schizophrenic partial systematizing.
-Also, it is the bewitching finger, which makes it rude to point or to press red buttons, for the power of pointing used to be associated with *magical arrests* (thus in Jewish Orthodox marriage ceremonies the wedding ring is said to be placed on this spiritual finger of the woman, to block her potency).
-making the marionette come alive
-history of index finger points to the essential being of language, which is “Saying as Showing.” (Avital reading Heidegger)
-Heidegger shows, “Speaking must have speakers” (not merely in the same way as an effect must have a cause)
(...what must remain unspoken in the sense that it is beyond the reach of speaking)
...decisive disconnectedness in all language tracings.
schizophrenogenic understanding of language (and of anything)
[this is related to the story of the fox and sound, accidental essencing of the index...]
“We are hypnotized things suffering from positive and from negative hallucinations, that is, we see what is not there and often we do not see what is there. In the first place because what it is to be there has no clarity of being. It is as if we cannot see a thing.” (Avital)
(focus the lense on being)
the mode of awesomeness and dissolvement with awe is the prescriptive utterance in the case of ajayeb, the ‘wonders of...’ translated from “ajayeb-e...” triggering the verb “ta'ajob” تعجب
(using Avital's words) But if we were to remain in this mood, then, despite appearances, we would not be awestruck, or even struck, by the [text]: we would have missed the encounter with it. In fact, our astonishment would mean that we took the entity of the ajayeb for an object, one created by an author [...] admire a product [by God] and be pleased by a cultural achievement.----Gazwini is making this mistake with God.
-how can we resist the “ta'ajob” or wonderment in reading ajayeb?
-we would not have allowed ourselves to be greeted by the enlisted creatures of ajayeb, be met by its poetic Greeting.
-reading the promises of ajayeb----(and keep in mind that) everything in the Greeting is offered to the greeted as a sort of promise
Ungleiche is a figure
by getting on top of the material, we have not let it speak its word
(not to master or master over the material of ajayeb)
“If we allow ourselves to be greeted by the poem instead of overwhelming it with our knowledge and facility for reformatting poetry according to cultural or philological codes, then we are faced with the enigma from which the poem cannot be wrested by our acquired habits of mastery.” (Avital on Heidegger's Holderlin's Andenken)
***Mastery is not a content but a habit.***
disposition from knowing is required if we are to let the word of ajayeb sp[...]
(172811)[...notes/Ajayeb notes.txt]%14.8[...]-e...” triggering the verb “ta'ajob” تعجب
(using Avital's words) But if we were to remain in this mood, then, despite appearances, we would not be awestruck, or even struck, by the [text]: we would have missed the encounter with it. In fact, our astonishment would mean that we took the entity of the ajayeb for an object, one created by an author [...] admire a product [by God] and be pleased by a cultural achievement.----Gazwini is making this mistake with God.
-how can we resist the “ta'ajob” or wonderment in reading ajayeb?
-we would not have allowed ourselves to be greeted by the enlisted creatures of ajayeb, be met by its poetic Greeting.
-reading the promises of ajayeb----(and keep in mind that) everything in the Greeting is offered to the greeted as a sort of promise
Ungleiche is a figure
by getting on top of the material, we have not let it speak its word
(not to master or master over the material of ajayeb)
“If we allow ourselves to be greeted by the poem instead of overwhelming it with our knowledge and facility for reformatting poetry according to cultural or philological codes, then we are faced with the enigma from which the poem cannot be wrested by our acquired habits of mastery.” (Avital on Heidegger's Holderlin's Andenken)
***Mastery is not a content but a habit.***
disposition from knowing is required if we are to let the word of ajayeb speak to us (in the form of greeting)
[as Holderlin announces that the “remains” for which poets are responsible.]----> memory (don't let engineers build you archives! (making it about grounding and historicity, instead:) let the poet be responsible for whatever has “remained.”) [this would be Holderlinian advice]
-inappropriable remainder(s)
memory/remember is sojourn
memory and its (peculiar) temporal climate
-how can we not situate remembrance as mourning? (as Holderlin teaches everyone)
remembrance =/=? joyous festivity [----the issue and point in project Persische Abend PARS VIDEO 2014]
the minute you see in a text (@Hoda, Sana, Ali having even) one memory that is clear and guaranteed --> your signals should go on: there is one unrevised (in an original form), no secondary revision, *pure memory* <-- this is a memory that is unnegotiable for them
*on Wind
wind, is a coming that arrives from the future
(compare “going” [staying behind] in Attar, Hafez, and Holderlin) [in San'an nobody is greeting, there is no greet-event. Attar misses: Greeting as pure letting go**]
(Avital on Holderlin:) “[...] in going, comes. Parting is not a mere leave-taking and empty staying behind. Parting is also not a mere going away and disappearing. The poet remains in the rustling wind. to the extent that he goes with its going. [...] Nonetheless. the poet stays with the wind. Accompaniment now shapes the Greeting. As t[...]
(172813)[...notes/Ajayeb notes.txt]%14.9[...]sort of promise
Ungleiche is a figure
by getting on top of the material, we have not let it speak its word
(not to master or master over the material of ajayeb)
“If we allow ourselves to be greeted by the poem instead of overwhelming it with our knowledge and facility for reformatting poetry according to cultural or philological codes, then we are faced with the enigma from which the poem cannot be wrested by our acquired habits of mastery.” (Avital on Heidegger's Holderlin's Andenken)
***Mastery is not a content but a habit.***
disposition from knowing is required if we are to let the word of ajayeb speak to us (in the form of greeting)
[as Holderlin announces that the “remains” for which poets are responsible.]----> memory (don't let engineers build you archives! (making it about grounding and historicity, instead:) let the poet be responsible for whatever has “remained.”) [this would be Holderlinian advice]
-inappropriable remainder(s)
memory/remember is sojourn
memory and its (peculiar) temporal climate
-how can we not situate remembrance as mourning? (as Holderlin teaches everyone)
remembrance =/=? joyous festivity [----the issue and point in project Persische Abend PARS VIDEO 2014]
the minute you see in a text (@Hoda, Sana, Ali having even) one memory that is clear and guaranteed --> your signals should go on: there is one unrevised (in an original form), no secondary revision, *pure memory* <-- this is a memory that is unnegotiable for them
*on Wind
wind, is a coming that arrives from the future
(compare “going” [staying behind] in Attar, Hafez, and Holderlin) [in San'an nobody is greeting, there is no greet-event. Attar misses: Greeting as pure letting go**]
(Avital on Holderlin:) “[...] in going, comes. Parting is not a mere leave-taking and empty staying behind. Parting is also not a mere going awayg away and disappearing. The poet remains in the rustling wind. to the extent that he goes with its going. [...] Nonetheless. the poet stays with the wind. Accompaniment now shapes the Greeting. As the gusting wind is alternately a coming and a going. so is the Greeting a staying behind that nonetheless flutters away. becoming a going with. [...] The poet's staying behind is crucial. Staying behind is not meant to mark the isolation or even desolation of the poetic act. [...] Neither passive nor active, remaining behind indicates a way of going back, a returning to the source.”
-traveling to the impossible place of the other
-(wind) come and go without touching down or dropping anchor
-the agency, animacy and sentience of the wind is described by ajayeb's sensuous subjects within the wind. one feels enwrapped, enveloped in a sentient being that moves across vast distances, it comes and goes --> the materially textured poetics of description in the ajayeb-e bad با[...]
(172815)[...notes/Ajayeb notes.txt]%14.9[...]sure or reappropriation that locks the Other into a schema of subjectivity ---- at once promoted and subjected
*(re)fastened to the Greek origin
promoting the ousider to insider (who now holds an Ursprung and origin)
re-appropriation ~=?! an end to alienation {~=?=> the condition of possibility for totalitarianism} [Fynsk]
the illusion (and comfort) of noncastration
...................................
duty of deconstruction: the practice of non-avoidance
(duty =/= your nature)--> the duty of being unwelcomed
vomiting ~= healing
*after the 18th century (seems) all art (artists) wants to be:
•in the privileged place of nonrepresentational work. trying its self with the sublime, that which disturbs and devastates being
•performative = being + doing ~= becoming what it is
() parentheses:
•parental parenthetical remarks
•grammatically set to emphasize --> belonging to the secondary
•whispering ~ “this isn't much, but let me insert, inject”
•disavowal of the text
•denial
•confession
•pumping the text to its opposite meaning
•turns everything around --> a noble feeling
•
(Avital > Nietzsche:) destruction: commitment to futurity
affirms life, clears out the nonsense
=/= devastation: destruction without future
-if you are stuck with monumental history, and if you are burdened, carrying too much baggage (historically, aesthetically) ==> you are weighted down and cannot move forward
the image of hybrid being in ajayebnameh, half animal half human, is being both wild and tamed, vahshi-ram وحشی رام
...................................
(the word) wonder, it worlds.
...................................
work in ajayeb is about the phenomenon of understanding that is to be found in modes of experience that lie outside the universal claims of modern scientific method (--the experiences of art, of philosophy, and of history itself.)
in the hermeneutic universe i am building, Iran is made of China is made of India is made of Afghanistan is made of Iraq is made of Greece is made of ...
(can I say that my work has been all about Iran-centrism?)
gaps in cultural space that epistemology has not filled
hermeneutics =/=? epistemology
history of truth
*making an ecological landscape of ajayeb cosmology, that means making visible the connection between beings and contact zones among animate and inanimate and nonhuman:
diamond <--> snake
fire <--> speech
fire <--> animals
wind <--> future
cow <--> angel
water <--> light
darvishi درویشی <--> Div دیو
earth <--> Bahman بهمن
mars <--> wolf, pig
[...]
(172823)[...notes/Ajayeb notes.txt]%15[...]r />
•grammatically set to emphasize --> belonging to the secondary
•whispering ~ “this isn't much, but let me insert, inject”
•disavowal of the text
•denial
•confession
•pumping the text to its opposite meaning
•turns everything around --> a noble feeling
•
(Avital > Nietzsche:) destruction: commitment to futurity
affirms life, clears out the nonsense
=/= devastation: destruction without future
-if you are stuck with monumental history, and if you are burdened, carrying too much baggage (historically, aesthetically) ==> you are weighted down and cannot move forward
the image of hybrid being in ajayebnameh, half animal half human, is being both wild and tamed, vahshi-ram وحشی رام
...................................
(the word) wonder, it worlds.
...................................
work in ajayeb is about the phenomenon of understanding that is to be found in modes of experience that lie outside the universal claims of modern scientific method (--the experiences of art, of philosophy, and of history itself.)
in the hermeneutic universe i am building, Iran is made of China is made of India is made of Afghanistan is made of Iraq is made of Greece is made of ...
(can I say that my work has been all about Iran-centrism?)
gaps in cultural space that epistemology has not filled
hermeneutics =/=? epistemology
history of truth
*making an ecological landscape of ajayeb cosmology, that means making visible the connection between beings and contact zones among animate and inanimate and nonhuman:
diamond <--> snake
fire <--> speech
fire <--> animals
wind <--> future
cow <--> angel
water <--> light
darvishi درویشی <--> Div دیو
earth <--> Bahman بهمنr />
mars <--> wolf, pig
moon <--> effect of Gabriel's wings
earth <--> woman/enmity/illusio
mountain <--> ganj گنج
jinn جن <--> climate
Div <--> stone
climate <--> ghiamat قیامت
khidr خضر <--> life/death giving
(ajayeb-e chah) عجایب چاه
wonders of pits --> wonders of moon (Moghana مقنع, bringing a moon out of a pit, mah-e nakhshab ماه نخشب) [Moghana's work on mirror], [neiranjat نیرنجات and telesmat طلسمات (of Moghana’) ~=? ruse, tech],
[signifier of wonder:] mahi (ماهی fish) [reflection of the moon in water] --> mah (ماه moon) --> pointing at helal-e mah (هلال ماه half-moon) --> mouth of the beloved (یار yar) [registered in poetry of Sa'di سعدی] --> wonder finger on the open mouth
-also, Galileo's new telescope pointing at the moon (and sun-spots 900 years later than the chinese did,) and his pervasive approach to the k[...]
(172824)[...notes/Ajayeb notes.txt]%15.1[...]
(ajayeb-e mardom) عجایب مردم
look at the word ‘mardom’ in Shahname and how it (dis)articulates Div (دیو), animal, demon, dad (دد), janevar (جانور), etc.
‘mardom o janevar’ مردم و جانور (--> Shahname)
other name of mardom: folan فلان (unkown), yaru یارو (known),
(ajayeb-e jan) عجایب جان
jan-parvar جان پرور (Nezami)
(Mehran Rad)
andakhtan (انداختن) --> andaze (اندازه) --> hendese (هندسه) --> mohandes (مهندس) =/= engineer (in english from engine)
andakhtan: to throw two things close to each other (two lovers in the bed)
=/= (catapult) manjenigh منجنیق ~ mechanic [two different ontologies of geometry and measurement]
(ajayeb-e khasf) عجایب خسف
ecological disasters
فرورفتگی و پستی و مغاکی ظاهر زمین
فرورفتن در زمین
--> page 150, Haman story, fire not burning Haman's heart, an example that God has no special privilege, is not located in addition to or beyond other beings
(ajayeb-e gur) عجایب گور
graves -- material and ecological deaths, earth related passings
main actor: Malek al-mot (ملک الموت Angel of death)
ashabe kahf (اصحاب کهف), ashabe raghim (اصحاب رقیم) --> immortality
(ajayeb-e kuh) عجایب کوه
om-ol-jebal (ام الجبال), ghaf (قاف): mother of mountains, all mountains link to her, earth
ecologically significant --> holders of water and Ganj (گنج), nailed the earth, they are your cradles
az ganj be ganj (فرستم به گنج تو از گنج خویش, Ferdosi)
*Ghiamat and Climate
[Haraway]
the metaphysical problem of (our) scale
(what are the scales in ajayeb? what is people in ajayeb? what it means to be animal? and what is their scale?)
ecologies that have many scales (in temporality and physicality): river scale, mountain scale, molecular times, Jinn's time, Ghiamat times, sense scale, ...
the ajayeb's model is (always?) the global scale?
--> how can i seek and describe multiple situated worldings and multiple sorts of translations to engage ajayeb's globalism? (using Haraway's word on Tsing)
-attention to friction ==> (ethnographic accounts of) global interconnection
(some metaphors:) metabolisms, articulations, coproductions (*? of ajayeb's histories)
relational, sympoietic, consequential,
in ajayeb, what is cosmic, what is terran, what is cursed, *?
in ajayeb:
•what are the figures of finitude, destruction, astralized hearing, enactments of generation, the figures that take action, take heart?
•what are the chthonic entities? {the finite complex material systems that can break down =/= stories that personify (Mother Earth) ar[...]
(172825)[...notes/Ajayeb notes.txt]%15.2[...]a Kenney] --> “to obey the immune system is to become a citizen of the holobiont”
[this new developement of biological individuality (entangled identities at the heart of life mechanisms) in biological sciences of 21st century requires a new imaginative framework and new forms of curiosity equally relevant to natural sciences and artists]
(ajayeb-e gaz) عجایب گاز
co-existence of gasses
planet =/= terrestrial planet
(ajayeb-e graphs) psychotic tree-structure of giant databases, in trans-ing and lines of trans-affecting
-my ajayeb art is going to be the kind that depend on the machine----competent digital
-exploring the iterative and fractal quality of sentences in my digital graph-makings
-attending to the interruptions of syntactical commitments
partial connections (of distinct entities) ~= analogy [analogy allows one part contaminate systematically another part, and vice versa]
-coerced belief
the question of binaries: how we are who we are in relentless relationalities with other entities. in shaping and being shaped by objects, and subject/object is only convenient partial-good-enough for the moment --> **sorting operations** (kPRA0W1kECg), but they are not good descriptions beyond that.
#on Companion Manifesto
(Haraway's) *cyborg*: the “lived social and bodily realities in which people are not afraid of their joint kinship with animals and machines, not afraid of permanently partial identities and contradictory standpoints.” --to--> a much bigger queer family of *companion species* : becoming-with --> the co-constitutive interpenetration of humans and their others (machines, animals, and the environment).
-Haraway is going from ‘rage’ to ‘love’
“historically challenged people” (Schimpfwort? فحش)
half-trained arguments
embodied cross-species sociality
I am trying to inhabit ajayeb critically; neither in celebration nor condemnation (like my sister asked)
what is my context? isis, tech-sci, art, world-wars, stories, terror,
the figures of ajayeb that i am cultivating, do they “more fruitfully inform livable politics and ontologies in current life worlds”?
ajayeb's species bring together human and nonhuman, organic and technological, history and myth, freedom and structure, state and subject, ...
*concrete:
◦a concrescence (growth by assimilation, nemov moshtarek نمو مشترک) of prehensions (seizing, perception but not necessarily cognition) of prehensions (graspings, chang zadan چنگ زدن)
◦an actual occasion
=> beings do not preexist their relatings
the verb of reality is full of nouns with appendages
nature/culture: *local category abstractions* (=/= universal: misplaced concreteness)
subject/object:[...]
(172826)[...notes/Ajayeb notes.txt]%15.4[...] invention--)?
-how do i narrate this (ajayeb and non-ajayeb, the wondrous and the mundane) co-history?
-how do i embody an art of relating (as is never done once and for all)?
*species : biological kind of reality + scientific expertise necessary to that kind of reality
(what would or could trouble ‘biological kind,’ ‘categories of organism’?)
{ machinic + textual + organic ~-=> species }--> causality-story, origin-story, Real-Presence-story (~transubstantiated signs of the flesh),
•species is about defining difference, rooted in polyvocal fugues of **doctrines of cause**
•one thinks of species as logical category, logical type, visual impression, members of a category that have the same characteristics. but you also say “be specific!” you want the opposite. you want a list of relentless particularities.
•(for Haraway species is about) a particular kind of semiotics where sign and flesh are tangled
Marx and Freud in shit and gold, primitive scat and civilized metal, in specie
[title]
**ajayeb's technologies of (Persian) subject/object-making**
nature and culture implode into one another (in the relentlessly historically specific ways)
(Haraway > Althusser) **interpellation** (estizah استیضاح) ==> concrete individuals (in the modern state)
*the ideologically loaded narratives ==> life and death, health and illness, longevity and extinction, etc.
{how not to do estizah (our objects, peers)? latent individualization in apass's requirement of ‘intentionality’ from its participants: “no sleep-walking!” [--> art as “explicit intentional act.” Merleau-Ponty's account the body-schema.] [estizah is the site of encounter with the ‘man of law’ in which one becomes a man of law: by asking what is your “name and business,” demanding “proof” of me. one way of responding to that demand of name is to give your name as a performance in an amerindian mode: “three were dead before they knew.” that's my name.] The material ritual practice of ‘recognition’ : “Who is there?” and “It's me!” of the everyday life ==> makes us concrete subject (in the ideology in democracy and law) --> independent agents with self-produced identities. (in capitalist societies) **subject: a self-conscious “responsible” agent whose actions can be explained by his or her beliefs and thoughts.** subject formation defines the limits of each individual; values, desires, and preferences. ---- in a way that I realize that a ‘hailing’ was addressed at me, thinking ‘that means me,’ and the answer is what transforms me into a subject : a “mis-recognition” [--> we can open a dossier on prophet and ‘answering’ the call]; [~-> what Tarof hails?] ---- for Althusser being aware of the other is a form of ideology. (how to recognize ourselves outside of ideology?)} (Foucauldian/Althusserian: passively defined by identity ==> mobilizing around these iden[...]
(172827)[...notes/Ajayeb notes.txt]%15.5[...]inction, etc.
{how not to do estizah (our objects, peers)? latent individualization in apass's requirement of ‘intentionality’ from its participants: “no sleep-walking!” [--> art as “explicit intentional act.” Merleau-Ponty's account the body-schema.] [estizah is the site of encounter with the ‘man of law’ in which one becomes a man of law: by asking what is your “name and business,” demanding “proof” of me. one way of responding to that demand of name is to give your name as a performance in an amerindian mode: “three were dead before they knew.” that's my name.] The material ritual practice of ‘recognition’ : “Who is there?” and “It's me!” of the everyday life ==> makes us concrete subject (in the ideology in democracy and law) --> independent agents with self-produced identities. (in capitalist societies) **subject: a self-conscious “responsible” agent whose actions can be explained by his or her beliefs and thoughts.** subject formation defines the limits of each individual; values, desires, and preferences. ---- in a way that I realize that a ‘hailing’ was addressed at me, thinking ‘that means me,’ and the answer is what transforms me into a subject : a “mis-recognition” [--> we can open a dossier on prophet and ‘answering’ the call]; [~-> what Tarof hails?] ---- for Althusser being aware of the other is a form of ideology. (how to recognize ourselves outside of ideology?)} (Foucauldian/Althusserian: passively defined by identity ==> mobilizing around these identities --?--> potential for resistance)
(Althusser's) police officer [محتسب mohtaseb?] --hails--> concrete subject
(Foucault's) expert discourses --hails--> sexuality
(Adorno's) mass media --hails--> passive consumer
(Gauntlett's) uncritical consumption --hails--> assumption --> bad worlding
(Mulvey's) cinema --hails--> male protagonist
(Butler's) boy/girl --hails--> gender identity
(Sina's) تعارف Tarof --hails--> divnity ??
***(crafted faithfully?) more potent the tropes, the truer the story***
(without being distracted by scandals and meta-stories?!)
stories traffic in tropes, figures of speech
(the dogmatic and bizzar idea of) “trope-free communication”
*metaplasm, remodeling, remolding,,, inverting meanings, transposing the body of communication,
(in my graphs, or rigs, what a substitution in a string might change the meaning?)
what is the “troping that makes a fleshly difference”?
origin story (~=> establishing origin) ~=> sober scientific report ~=> scales of intelligence ~=> human as master
the “mere” village dog:
-canine Eves surviving in their mitochondrial DNA
-canine Adam through his Y-chromosome legacies
which metaplasmic, remodeled versions of ‘name’ could give ajayeb's being
(in apass I have been against the “what do I want as an artist?” question:)
[...]
(172828)[...notes/Ajayeb notes.txt]%15.5[...]ty ==> mobilizing around these identities --?--> potential for resistance)
(Althusser's) police officer [محتسب mohtaseb?] --hails--> concrete subject
(Foucault's) expert discourses --hails--> sexuality
(Adorno's) mass media --hails--> passive consumer
(Gauntlett's) uncritical consumption --hails--> assumption --> bad worlding
(Mulvey's) cinema --hails--> male protagonist
(Butler's) boy/girl --hails--> gender identity
(Sina's) تعارف Tarof --hails--> divnity ??
***(crafted faithfully?) more potent the tropes, the truer the story***
(without being distracted by scandals and meta-stories?!)
stories traffic in tropes, figures of speech
(the dogmatic and bizzar idea of) “trope-free communication”
*metaplasm, remodeling, remolding,,, inverting meanings, transposing the body of communication,
(in my graphs, or rigs, what a substitution in a string might change the meaning?)
what is the “troping that makes a fleshly difference”?
origin story (~=> establishing origin) ~=> sober scientific report ~=> scales of intelligence ~=> human as master
the “mere” village dog:
-canine Eves surviving in their mitochondrial DNA
-canine Adam through his Y-chromosome legacies
which metaplasmic, remodeled versions of ‘name’ could give ajayeb's being
(in apass I have been against the “what do I want as an artist?” question:)
pay attention to significant otherness =/= reflection of one's intentions
what is the name of the game? complexity, flexibility, opportunism, (finite worlds called:) domestic, wild, feral,
[who is naming the world what?
•accelerationism: “game-over”
•capitalism: “resource”
•technophobia: “obsolescence”
•technophilia: “information”
•monotheism: “transition”
•science: “taxa”
•multinationalism: “system”
•modernism: “globe"]
immune systems (in natureculture) determine where organisms, including people, can live and with whom.
“There is no time or place at which genetics ends and environment begins” [...]
(Haraway > Gilbert)
“All stages of the life histories of evolving animals had to adapt to eager bacteria colonizing them inside and out.”
To be animal is to become-with bacteria
to inhabit an inter-subjective world, to love is about meeting the other in all the fleshly detail of a mortal relationship (to wit, first, somehow to learn what this other needs and desires)---permanent search for knowledge of the intimate other, with inevitable comic and tragic mistakes in that quest
thinking about animals as “other worlds” in a science fictional sense
scientifically informed, empirically grounded practice
theory ...stil[...]
(172832)[...notes/Ajayeb notes.txt]%15.6[...]/>
what is the “troping that makes a fleshly difference”?
origin story (~=> establishing origin) ~=> sober scientific report ~=> scales of intelligence ~=> human as master
the “mere” village dog:
-canine Eves surviving in their mitochondrial DNA
-canine Adam through his Y-chromosome legacies
which metaplasmic, remodeled versions of ‘name’ could give ajayeb's being
(in apass I have been against the “what do I want as an artist?” question:)
pay attention to significant otherness =/= reflection of one's intentions
what is the name of the game? complexity, flexibility, opportunism, (finite worlds called:) domestic, wild, feral,
[who is naming the world what?
•accelerationism: “game-over”
•capitalism: “resource”
•technophobia: “obsolescence”
•technophilia: “information”
•monotheism: “transition”
•science: “taxa”
•multinationalism: “system”
•modernism: “globe"]
immune systems (in natureculture) determine where organisms, including people, can live and with whom.
“There is no time or place at which genetics ends and environment begins” [...]
(Haraway > Gilbert)
“All stages of the life histories of evolving animals had to adapt to eager bacteria colonizing them inside and out.”
To be animal is to become-with bacteria
to inhabit an inter-subjective world, to love is about meeting the other in all the fleshly detail of a mortal relationship (to wit, first, somehow to learn what this other needs and desires)---permanent search for knowledge of the intimate other, with inevitable comic and tragic mistakes in that quest
thinking about animals as “other worlds” in a science fictional sense
scientifically informed, empirically grounded practice
theory ...still a limited discourse and a rough instrument
“who is at home?” --> ask in respect for all of time who and what are emerging in relationship --> (the obligation to ask) who are present and who are emergent? ***
(what are our) categorical labor
labor of training --> somehow all the participants of training are remodeled by it
labor of scale-making
(these are world-making practices, storytellings)
significant otherness-in-connection =/= intention-ascribing idioms of literalist anthropomorphism that sees furry humans in animal bodies and measures their worth in scales of similarity to the rights-bearing, humanist subjects of Western philosophy and political theory ==> assign privileges or guardianship (in place of ownership) in a modernist great chain of being
*action: beautiful, hard, specific, personal;
=/= abstract scales
differential sensibility =?=> situated emergence =?=> more livable worlds[...]
(172834)[...notes/Ajayeb notes.txt]%15.6[...]ing
*action: beautiful, hard, specific, personal;
=/= abstract scales
differential sensibility =?=> situated emergence =?=> more livable worlds ~ ontological choreography
category of “rights” don't just exist (preformed to be uncovered,) rather we enter into a rights relationship with an other (animal or human)--> Hearne's “reciprocal possession”
-morality is a species-specific capacity
~ if i have X, my X has a human (which is me)
off-leash and cliff-enclosed @Varinia
(Haraway:) time-space scales co-constituted by human, animal, and inanimate agencies
1. evolutionary time (at the level of the planet earth) --> naturalcultural species
2. face-to-face time (at the scale of individual lifetimes) --> mortal bodies
3. historical time (at the scale of decades, populations, nations)
to tell (detailed love and training) stories at these levels
this is about distributed agencies in “layers of locals and globals,”
...................................
my interests lies really with the ecological cosmologies in my neighborhood (iran, old, middle east, far east, past, present,)
that is why i was interested in the birds of Attar, pig of san'an, wolf of the pigs, crow of the partridge, and so on.
so things take positions in our bigger semiotic material world, there is never just a life animal on the plate, the chicken has become killable first through linguistic interpretive representation network of semiotic relations. so my question in the birds performance was that how the excess of meaning is related in actuality to the removal of corporeality in Attar's non-birdness Simurgh (سیمرغ) till the chicken in khoresh-e morgh (خورشت مرغ).
...................................
[Scott Gilbert]
(all organic beings have been formed on two general laws, according to Darwin:)
( />
(1) unity of type and (2) conditions of existence --> inorganic? fire?
natural selection --> adaptation --> conditions of existence
embryonic homologies --> unity of type
==> “descent with modification” (or decent modifications)
[(embryology =/=) ‘fire’ could transform matters, “change” their class, their type and its unity --> “parvaneh sho!” (پروانه شو) Rumi مولوی wants embryology undermined?]
construct phylogenies
(phylogeny : branching out evolutionarily)
‘Haeckel claimed that Darwin's ideas included the progressive development of species. “Development and progress” was what characterized evolution. The explicit association of evolution with particular political, religious, and racial views became the hallmark of Haeckel's career. Haeckel proposed a causal parallelism between the embryological development and phylogeny. His “Biogenetic Law” that “Ontogeny Recapitulates Phylogeny” was based o[...]
(172835)[...notes/Ajayeb notes.txt]%15.7[...]gies --> unity of type
==> “descent with modification” (or decent modifications)
[(embryology =/=) ‘fire’ could transform matters, “change” their class, their type and its unity --> “parvaneh sho!” (پروانه شو) Rumi مولوی wants embryology undermined?]
construct phylogenies
(phylogeny : branching out evolutionarily)
‘Haeckel claimed that Darwin's ideas included the progressive development of species. “Development and progress” was what characterized evolution. The explicit association of evolution with particular political, religious, and racial views became the hallmark of Haeckel's career. Haeckel proposed a causal parallelism between the embryological development and phylogeny. His “Biogenetic Law” that “Ontogeny Recapitulates Phylogeny” was based on the idea that the successive (and to him, progressive) origin of new species was based on the same laws as the successive and progressive origin of new embryonic structures. Just as the earlier stages of human development developed into the later stages, so earlier species evolved into the later ones. Natural selection would eventually get rid of the earlier species. (In the Welträtsel, Haeckel [1899] would also proclaim that the more evolved humans [i.e., the Aryans] would out-compete and eliminate the more primitive races.) To Haeckel, the evolution of the animal kingdom was the same as individual development not only because the laws behind each were the same but also because the entire animal kingdom was an individual. Here, he was harking back to the views of the Naturphilosophen of the previous century. In other words, the development of advanced species was seen to pass through stages represented by adult organisms of more primitive species.’ (The morphogenesis of evolutionary developmental biology)
inter-cellular digestion
•the evolution of new features was based on changes in developmental stages, not in adult astages (--> that's why the developmental stage is so important, because mutations happen --> work with children)
Ontogeny or morphogenesis: organism's developmental lifespan
Phylogeny: evolutionary historical heritable traits
ontogeny ==> phylogeny
“ontogeny does not recapitulate phylogeny: it creates it” (Garstang, 1922; p. 724)
evolution was not so much a branched chain as a ladder
molecular systematics
evo-devo (evolutionary developmental biology)
each discipline has:
-its own rules of evidence
-its own professors
-its own journals
-its own vocabulary
small genetic changes was not sufficient to generate evolutionary novel structures such as teeth, feathers, cnidocysts or mollusk shells (Goldschmidt, 1940) (--> lizards had birdness in it --> potentiality)
(new species originate as) ***hopeful monsters***
th[...]
(172837)[...notes/Ajayeb notes.txt]%15.8[...]om mutation,” noting that there are developmental constraints placed on what changes are possible.
•“we think of development as a cybernetic process, involving stablization through feed-back and other mechanisms.”
(Francois Jacob) “Evolution by tinkering” (sare-ham-bandi سرهم بندی)
(Leigh van Valen 1973) “evolution is the control of development by ecology”
phenotypic plasticity
developmental plasticity
organism: an epigenetic materialism****** (Hertwig 1894)
(Hertwig concludes: it has been shown [...] that much of what Weismann would explain by) determinants within the egg must have cause outside the egg.
[***egg and its outside]
[the causality drama is not that which came first, the chicken or the egg, but what inside the egg that has cause outside the egg]
context-dependent sex
genetic assimilation
life history strategies
teratology (kaj-rikht-shenasi کج ریخت شناسی, naghes-al-khelghe-shenasi ناقص الخلقه شناسی)
...................................
rewriting technique criteria (of the gene) [from new biological headquarters]
retro-transposon: a DNA sequence that can change its position within a genome, sometimes creating or reversing mutations and altering the cell's genetic identity and genome size
(we have uterus because of bacterial transposons)
intestinal
enzyme, macromolecular biological catalysts, accelerating chemical reaction
using hallucinogenic to cure autism (!?)
bacterial --> social
“individual" = an island to be colonized (by bacteria), [we are] a niche (upon niche (upon niche)) for bacteria
immunall agencise are not (has never been) defensive, they selectively inclusive, they facilitate symbiosis, allowing the possibility of microbes become part of the body
co-metabolism
host-diet
four major symbiosis (symbiotic things) that ruled the planet:
1. rhizobacteria/legumes for nitrogen fixation
2. mycorrhizal interaction with plant roots and seeds
3. endophytic fungal protection against dessication
4. coral reefs and tidal seagrass ecosystems sustain oceanic biodiversity
}--containing--> smaller symbiotic webs we call “organism” <==[product of]== (ancient symbiosis we call) “cells + (ancient symbiosis we call) “genomes”
ritual defense of a dissertation, matter of opponent
a medical theater of dissection, laid out on table with the working-class barber-surgeons laying bare structures for the disquisition (tafahos تفحص) of the professor --> (the ways we are in this) *multi-imaginative theater* (~ congnitive emotional apparatus) --> infectious joy, the situatedness of the joy is infectious
[...]
(172838)[...notes/Ajayeb notes.txt]%15.9[...]ample: from mathematics of life insurance to population biology ~=> co-developement of disciplines; 19th century laboratories + practices of political economy;)
[matters of historical, economical, manegerial, capital, ]
(protestants that were never burnt enough)
we (always) remain in contamination [never in innocence --> be attentive to the tropes and will to innocence in each other act text]
in our questioning and studies we (must) remain enmeshed, in a historical conjunction, in a situated way of being “this way” and not “that way”
...................................
[Stengers]
[a kind of] writing (not writing down)
writing is an experience of metamorphic transformation
to discover how to be compromised by ajayeb Nameh
the ways we can be lured into desiring and trusting it
how the assemblages of ajayeb generate metamorphic transformations in our capacity to affect and be affected? --> to feel, think, and imagine
...................................
[Serres]
ajayeb, a time when transport and itinerary were only myth
...................................
[Anand]
the sanctity and blessing of Muslim saints was integrally linked to local ecology and topography
that sanctification of birds and stones alerts us to an Indic and Islamic vision of humans in which we are not separated from and hierarchically superior to nature. Rather, the boundaries that separate stones, animals, humans and gods are porous as well as being non-hierarchical--making possible a “lateral” moral aspiration, where birds and stones can be moral exemplars for humans.
The interlinked sacrality of both ecology and cosmology, of ‘kudrat’ (~ power of nature?) is common to both Hindus and Muslims. ‘Kudrat’ is thus the cosmological aspect of north India's Invisible Religion.
There is a long Islamic tradition of seeing Nature as full of the signs (ayat آیات) of the work and presence of God. The Qur'anic verse “Withersoever you turn, there is the Face of God ( Qur'an 2: 115)” has traditionally been interpreted by the Sufis as meaning that the “order of nature is nothing but the Divine Reality manifesting itself on the plane of phenomenal existence (Nasr 1996, 62).”
description of the garden ---- [accounts of the heaven are filled with descriptions of springs and wells, tanks and streams, gardens and trees and flowers] --> recreating of heaven on earth was tight with natural and animal life forms
where a text or these texts (ajayeb's text and world) is *acclaimed*? today and before, by who? Indo-Pakistan sub-continent? South-Asia? Indo-Iranian regions?
***([who were the] agents through which ‘natural’ responses [to its impulses] are said to operate[?])
[...]
(172839)[...notes/Ajayeb notes.txt]%16[...]and hierarchically superior to nature. Rather, the boundaries that separate stones, animals, humans and gods are porous as well as being non-hierarchical--making possible a “lateral” moral aspiration, where birds and stones can be moral exemplars for humans.
The interlinked sacrality of both ecology and cosmology, of ‘kudrat’ (~ power of nature?) is common to both Hindus and Muslims. ‘Kudrat’ is thus the cosmological aspect of north India's Invisible Religion.
There is a long Islamic tradition of seeing Nature as full of the signs (ayat آیات) of the work and presence of God. The Qur'anic verse “Withersoever you turn, there is the Face of God ( Qur'an 2: 115)” has traditionally been interpreted by the Sufis as meaning that the “order of nature is nothing but the Divine Reality manifesting itself on the plane of phenomenal existence (Nasr 1996, 62).”
description of the garden ---- [accounts of the heaven are filled with descriptions of springs and wells, tanks and streams, gardens and trees and flowers] --> recreating of heaven on earth was tight with natural and animal life forms
where a text or these texts (ajayeb's text and world) is *acclaimed*? today and before, by who? Indo-Pakistan sub-continent? South-Asia? Indo-Iranian regions?
***([who were the] agents through which ‘natural’ responses [to its impulses] are said to operate[?])
the hierarchy of created things [...]
apex in the righteous man, reaches down into the abyss of the inanimate by many gradations (Benjamin 1969b, 104)
“undiminished contact with the creatural, even with its petrified, inanimate, lowliest stratum, that of the stone… (Hannsen 2000, 150)”. The righteous man's justice consists of his attentiveness to nature, of his giving a hearing to all created things, of understanding the language of even of inert, petrified stones. But the righteous man, in Benjamin's imagination, remains a man. What would he make of Patthar Baba, the stone turned to saint? (Anand)
(our sense of) our own ecological peril and fragility--our shared fate with our neighbors.
[The ajayeb's beings and their neighbors]
...................................
[instead of the struggle against sin (~=? christianity) or the struggle against suffering (~=? Buddhism),] the struggle between (different) sins
...................................
(the reading of ajayeb portraits) the global [and therefore *ethical] consciousness (at the end of 12th century middle-south asia, “the east”)
...................................
[Martha Kenney]
(how not) render ‘wonder’ a strictly historical object(?)
[as basis for building a contemporary ethics]
(wonder is ajib عجیب)
just-so story
in science and philosophy, a just-so story, also called an a[...]
(172840)[...notes/Ajayeb notes.txt]%16.1[...]r of nature is nothing but the Divine Reality manifesting itself on the plane of phenomenal existence (Nasr 1996, 62).”
description of the garden ---- [accounts of the heaven are filled with descriptions of springs and wells, tanks and streams, gardens and trees and flowers] --> recreating of heaven on earth was tight with natural and animal life forms
where a text or these texts (ajayeb's text and world) is *acclaimed*? today and before, by who? Indo-Pakistan sub-continent? South-Asia? Indo-Iranian regions?
***([who were the] agents through which ‘natural’ responses [to its impulses] are said to operate[?])
the hierarchy of created things [...]
apex in the righteous man, reaches down into the abyss of the inanimate by many gradations (Benjamin 1969b, 104)
“undiminished contact with the creatural, even with its petrified, inanimate, lowliest stratum, that of the stone… (Hannsen 2000, 150)”. The righteous man's justice consists of his attentiveness to nature, of his giving a hearing to all created things, of understanding the language of even of inert, petrified stones. But the righteous man, in Benjamin's imagination, remains a man. What would he make of Patthar Baba, the stone turned to saint? (Anand)
(our sense of) our own ecological peril and fragility--our shared fate with our neighbors.
[The ajayeb's beings and their neighbors]
...................................
[instead of the struggle against sin (~=? christianity) or the struggle against suffering (~=? Buddhism),] the struggle between (different) sins
...................................
(the reading of ajayeb portraits) the global [and therefore *ethical] consciousness (at the end of 12th century middle-south asia, “the east”)
...................................
[Martha Kenney]
(how not) render ‘wonder’ a strictly historical object(?)
[as basis for building a contemporary ethics]
(wonder is ajib عجیب)
just-so story
in science and philosophy, a just-so story, also called an ad hoc fallacy, is an unverifiable and unfalsifiable narrative explanation for a cultural practice, a biological trait, or behavior of humans or other animals. (wikipedia)
etiological myths
etiology: the study of causation, or origination
the politics technology and the politics of storytelling.
[...] Narratives, along with literary devices, tropes, figures, images and the aesthetics of language, inhabit and inform even our most reliable knowledge-making practices.
storytelling as one of the consequential material practices
[storytelling is material practice]
[where there is a situated perspectives there is storytelling]
it is “practicing generous reading"[...]
(172841)[...notes/Ajayeb notes.txt]%16.1[...]
...................................
[Martha Kenney]
(how not) render ‘wonder’ a strictly historical object(?)
[as basis for building a contemporary ethics]
(wonder is ajib عجیب)
just-so story
in science and philosophy, a just-so story, also called an ad hoc fallacy, is an unverifiable and unfalsifiable narrative explanation for a cultural practice, a biological trait, or behavior of humans or other animals. (wikipedia)
etiological myths
etiology: the study of causation, or origination
the politics technology and the politics of storytelling.
[...] Narratives, along with literary devices, tropes, figures, images and the aesthetics of language, inhabit and inform even our most reliable knowledge-making practices.
storytelling as one of the consequential material practices
[storytelling is material practice]
[where there is a situated perspectives there is storytelling]
it is “practicing generous reading”
and “technique of refiguration” --> create alternative forms of knowledge
[figuration ~ storytelling apparatuses]
(Haraway, Primate Vision)
•“Attention to narrative is not instead of attention to science, ...”
•[there is no way that we can] escape the particular pleasures and dangers embedded in the story-laden sciences.
•[what are the things that] could only be explained by cultural, not scientific, genealogies [?] --> ideological apparition[s]
•Something new was required to account for change; the logic informed a kind of paternal creation myth [........] unchanging “matrix” for the generative principle of change. (In Zihlman's story logic, both gathering and hunting emerged as repatternings, not opposites, in changed conditions of constraint and opportunity. Narratives of both gathering and hunting ways of life produced genders and citizens.)
•tool-weapon equation in masculinist scientific narratives
as careful scrutiny of wonders and marvels becomes a mainstay in European intellectual life, 17th century natural philosophers began to understand *wonder, *curiosity, and *attention as cloesly aligned and mutually defining.
epistemological beast fable
unnatural history
knowledge-making practices of other times and places
tracing the web of horror and delight
Serres reminds us the beast fable tradition is as much about biomimicry as anthropomorphizing.
finding ways of “going-on together” (Verran)
“by experience and by affinity, some of us begin not with Pasteur, but with the monster, the outcast” (S. Leigh Star)
(ajayeb's) (politics of) administering discrete objects ----(number sys)
(why should we engage in refiguration?)
[...]
(172842)[...notes/Ajayeb notes.txt]%16.2[...]”
[...] “The spirochete group of bacteria includes many harmless mud-dwellers but it also contains a few scary freaks: the treponeme of syphilis and the borrelias of Lyme disease. We animals got our exquisite ability to sense our surroundings--to tell light from dark, noise from silence, motion from stillness and fresh water from brackish brine--from a kind of bacterium whose relatives we despise.”
re-thinking consciousness
(Kenney) Margulis's speculations: they mattered, they worlded, they gathered
(Williamson:) larvae and adult insects of the same species do not have a common ancestor(!)
(how ?, the capacity for) drastic morphological change --> what would it be like to emerge as a moth with a new body, a new sensorium, with your caterpillar-self only a genomic memory?
reincarnation from one species to another
(need less?) just-so stories --> facts to live with
(need more?) what-if stories --> speculations to savor --(gives taste to)--> *paradigms* --> incommensurable ways of seeing the world and practicing science in it (Kohn) --> seeds for sowing worlds (Haraway) ~--> possibilities for thinking life***
(Kenney's proposal of) “bureau of what-if stories”
(--> Fables of Attention - Wonder in Feminist Theory and Scientific Practice 2013)
(Margulis's) holobiont: multicellular eukaryotes plus their colonies of persistent symbionts
ajayeb's craft and undisciplined tradition can be called empirical, it is an example of an archival research (done by historian.) i wan to highlight the aesthetic quality of this activity.
*aesthetics: how elements are arranged together, how they are composed, how they are brought into relation in the space of a text (Kenney > Latour, Stengers, Bellacasa) (--> La Guin's bag, bundle) }--> rigs
**aesthetics are political because they do consequential relational work**
novels, poetry, feminist theory, speculative fiction, bestiary list categories--these genres of composition *gather together* and *stage* their “matters of care” in ways that perform relations between things and teach their readers to inhabit sometimes unfamiliar, agential world. they are practices of sf worlding.
fiction ==> attitude --> holds things
(emphasis on) worlds that come together through dispersal (vofur وفور), induction (makesh مکش), volatility (farar فرّار), toxicity, drift,
the power that comes with ‘other’ (time/place of) styles of composing
(*bestiary is agential world*, that's why it is so interesting when you are available to it as a child. i am drawn to it --> agency bestiary sets to betray the anthropocentric binary: “active human =/= passive nature”)
(how to tell?) faithful and fantastic stories ==> better companion species
*a shift in humanities scholarship
(feminis[...]
(172843)[...notes/Ajayeb notes.txt]%16.7[...]ood gets in the way of thinking
-the child/adult divide as an “achievement” of the Vicorian Era
the context of my ajayeb:
“The Science War”
epistemological differences between sciences
...................................
[Lorraine J. Daston]
the evolving collective sensibility of naturalists
objective order and subjective sensibility
...celestial apparitions, monsters,
how wonder and wonders fortified princely power, rewove the texture of scientific experience, and shaped the sensibility of intellectuals
(webs of cultural significance, material practices, and theoretical derivations)
(cultivate a distinctive scientific self wherein knowing and knower converge) Galison
...................................
*passion maintains a path between (--corporal impressions and movements toward an object):
philosophers <----> physicists
metaphysical research <----> cosmological research
transcendental <----> empirical
architecture of ideality : (sociofamilial) stratification of desire --> ideal ego ==> religiosity, slogans, publicity, terror, --✕--> roots {vegetal, earthly, ideal, heavenly,)
[Irigaray]
(@Ali , what is the source of movement? what is the motivating force behind mobility if not wonder?---in all dimensions)
(both active & passive) wonder ==> move
the “man” (in Nietzsche and Heidegger) thinks he is at the end of his growth, has completed a cycle
“can we look at, contemplate, wonder at the machine from a place where it does not see us?” *** --> the issue is how to be able to wonder at the face of something/somebody that is looking (back) at us. ,,,(@Lili)
surprise: not yet assimilated or disassimilated to known
energy tied to the dimension of the story =/= mobilization of new energies --> (still) blind to their horizon, or qualities
*desire: vectorialization of space and time (=/= Deleuze and Guattari notion of desire) --> movement toward, (not yet qualified)
mother who is magnanimous (großmütig) toward the little one
(-subject-[-) wonder {-]-desire-(-} world )
(for Descartes:) object <== alchemy of the subject's passion
places in brain that are (soft and) tender ---> not yet hardened by past impressions
***[for me the] (appearance of something or someone) new modifies the movement (of spirits in an unexpected manner) --> when we are faithful to the perpetual newness of the self, the other, the world --> faithful to becoming ***
Irigaray: *wonder* = passion of encounter (between the most material and the most metaphysical)
wonder:
•passion (of already born) --✕--> reenveloped in love
•touched and moves toward and within the attraction -[...]
(172844)[...notes/Ajayeb notes.txt]%17.1[...]
*desire: vectorialization of space and time (=/= Deleuze and Guattari notion of desire) --> movement toward, (not yet qualified)
mother who is magnanimous (großmütig) toward the little one
(-subject-[-) wonder {-]-desire-(-} world )
(for Descartes:) object <== alchemy of the subject's passion
places in brain that are (soft and) tender ---> not yet hardened by past impressions
***[for me the] (appearance of something or someone) new modifies the movement (of spirits in an unexpected manner) --> when we are faithful to the perpetual newness of the self, the other, the world --> faithful to becoming ***
Irigaray: *wonder* = passion of encounter (between the most material and the most metaphysical)
wonder:
•passion (of already born) --✕--> reenveloped in love
•touched and moves toward and within the attraction --✕--> nostalgia for the first dwelling
•passion of first encounter --✕--> repetition
[Haraway reading Derrida: on killing,]
(Derrida understood that this structure, this) logic of sacrifice and this exclusive possession of the capacity for response, is what produces the Animal
the death-defying arrogance of ascribing such wondrous positivities to the Human
(Derrida)"The question of the said animal in its entirety comes down to knowing not whether the animal speaks but whether one can know what ‘respond’ means. And how to distinguish a response from a reaction.”
the mistake of forgetting the ecologies of all mortal beings, who live in and through the use of one another's bodies
[this is against ] The naturalistic fallacy is the mirror-image misstep to transcendental humanism.
multispecies contingency
In the idiom of labor, animals are working subjects, not just worked objects.<br />
the capacity to respond and to recognize response
We can never do without technique, without calculation, without reasons, but these practices will never take us into that kind of open where multispecies responsibility is at stake.
Engage them [the dogs] as mindful bodies, in relationships of response?
the practical labor of nonmimetic sharing(?)
[we make ‘knowing’. knowing is always a practice of making, and always embodied. the idea that thinking involves disembodiment of the knowing organ is just insane.]
“articulating bodies to other bodies” ----> disarticulating bodies to rearticulate other bodies
entangled assemblages of relatings knotted at many scales and times with other assemblages, organic and not
...................................
ajayeb is system imagination
...................................
[Naveeda Khan]
[...]
(172845)[...notes/Ajayeb notes.txt]%17.2[...]d assemblages of relatings knotted at many scales and times with other assemblages, organic and not
...................................
ajayeb is system imagination
...................................
[Naveeda Khan]
Perhaps the question could be posed as, how do we come to grips with the universal, the supra-historical, or even the cosmos within our global present, imagining a local that lays claims upon all three?
is there a Muslim environmental imaginary?
‘Islamic ecology and environmental ethics’ --> the need to center a vibrant materiality or the liveliness of things in the anthropology of Islam (that has been to date largely preoccupied with Muslim polities and subjectivities.)
It should come as no surprise that my own efforts at centering materiality comes through studying how these predominantly Muslim farmers interact with and come to acknowledge nonhuman forms of life (including the figure of Khidr خضر, dogs, river waters, silt, and lightning, to name a few). Finally, I remain concerned to explore how the singularities of these lives, both human and nonhuman, come to be hitched to the global. This research will culminate in a book tentatively titled Ensouling the Anthropocene: Riverine Life and Climate Change in Bangladesh, in which “ensouling” treats the problem of scaling up singularity to the global, intensifying efforts that began with “Of Children and Jinn.” [source: https://culanth.org/curated_collections/19-everyday-islam/discussions/20-interview-with-naveeda-khan-about-of-children-and-jinn]
...................................
(what i am reading in ajayeb)_with Naveeda: “Muslim cosmology and eschatology hold promoise of ecological thought, providing an unexpectedly materialist perspective on our creaturely interconnectedness.”
[ajayeb (and telegram) is full of] gestures of incorporating repugnant [offensive to the mind] others---that one sees reflections on divine creation qua [als] creaturliness
thoroughly disabused
aufklären آگاهیدن آگاییدن
expound تفسیر
incentive مشوق, فتنه انگيز
litany مناجات وعبادت تهليل دار
showmanship (نمايشگرى?)
effektvolle Darstellung, Schauspielproduktion
queasy به طور تهوع آوری لطیف مزاج
(a gedture of) ludic [playfull, spielerisch] transcendence of [the] present
obdurate سرسخت
-showing unfeeling resistance to tender feelings-
(picture of the world as) pristine nature طبیعت بکر being destroyed by humans (--> narcissistic?)
=/= view of theology/religion on ecology
=/= (stories of humans and dogs:) shared creatureliness and companionship entailing a turn to cofeasting on the flesh of the world --> mutual fate
[...]
(172847)[...notes/Ajayeb notes.txt]%17.3[...]هليل دار
showmanship (نمايشگرى?)
effektvolle Darstellung, Schauspielproduktion
queasy به طور تهوع آوری لطیف مزاج
(a gedture of) ludic [playfull, spielerisch] transcendence of [the] present
obdurate سرسخت
-showing unfeeling resistance to tender feelings-
(picture of the world as) pristine nature طبیعت بکر being destroyed by humans (--> narcissistic?)
=/= view of theology/religion on ecology
=/= (stories of humans and dogs:) shared creatureliness and companionship entailing a turn to cofeasting on the flesh of the world --> mutual fate
does islamic theology (in both elite and popular belief) offers us a way toward *sensing our embeddedness in this world* ?
-might ajayeb (creationist?) narratives be generative of interconnections between humans and other animals within the predominant muslim context?
-why climate science doesn't/hasn't effect a meaningful engagement with the world? --> an image of thought that is not interiorized***
(Strauss: *thought is always in the world.* being in the world subsumes realms of both abstractness and concreteness) -->[a tradition of thought that produces (& works with): “Abstraktheit =/= Greifbarkeit"]
***how ajayeb naratives provided the filaments of (muslim) ecological thought as a perspective on our interconnectedness and mutual entanglements? [Naveeda, Anand, ]
(wanting a) most perfect creation (to leave the best part to the end*) ==> God created humans last of all ==> consigned humans to a state of *belatedness to the world*
(unapologetically) anthropocentric: *making the human drama the most important one to watch*
acts of worship (that bears witness to):
•regularity in nature
•one's own nature
(agian) Khidr, the prophet in green, who is associated with hermeticism and also has a presence [...] as a way to suggest a subterranean connection between [...] textual tradition and the everyday lives of riparian (رود کنارى) Muslims [...]
riparian context ساحل کنار ,رود کنار ,حریم رودخانه
[context =? کنار]
“BE!” بععععع بع ع ع ع ع ع ع ع ع
Ikhwan: every creature knows and speaks of creation
that knowledge is not privilege of humans
that it is the failure of humans to imagine that they live in the presence of mute nature
نکیر و منکر interrogations by Nakir and Munkar, faith-testers of deads in their graves
دجال Dajjal as a dead body returned to life, many will follow him, but as dogs!
-return of humans as dogs --> idea of rebirth --> not homogeneously muslim space
“[who is] compelled to return as if it were a cosmic debt they owed the world”
-pathos of the inability of huma[...]
(172848)[...notes/Ajayeb notes.txt]%17.4[...]eet is one on the land breaking beneath and the other in the afterlife?
-polysemy of imagery and wordss
“earth breaks so much” --> ?>
suggesting a چاره (chareh)
inflection of chareh and fetrat
چاره ی فطرت
***ajayeb's heterogeneously muslim spaces
•traces of Hindu, Chinese, Greek interest and thought
•occasion for cross-species sentience (Naveeda's beautiful research in chars)
visiting of shobhe to the town
(shobhe gave the town a visit)
شبهه
شبح شبهه
bringing bits and pieces of songs from many places... over their cell phones... being well versed in the different types of music to be able to tell the songs apart...
(Sven, )
attention to the physical surround of the religious consciousness rather than to the inner workings of their body
.
آخرت
آخرش
>
smells, rotting bodies, eroding bodies, soil composition, etc.
(to imagine dogs and humans coexisting as) competting possibilities within unformed matter* [=/=? companion species]
dwindling quality of life (and diminished humanity)
(Anand, van Dooren, Naveeda wondering) how in certain geographies disappearance of species seems not to give the people a moment's pause
* what_ gives a pause ?
*species self-perpetuation is sometimes with:
•biological reproduction
•becoming
•transfiguration
•rebirth
•symbolic dispersal
•resynthesis
•
sunnat to kill (فى نفسه intrinsically evil) snakes (=/= jinn snake in Anand research/stories of saint animals)
straw, chaff, rice, wheat, lentils,
ماشوره، کاه، بوريا
سبوس
گندم
عدس
the gift of death death for the animals:
•عید Eid, God in sacrifice, release from hardship and burden; blithe disposal of animal; euthanize
•چشمزخم evil eye or witchcraft as the cause of animal's death, if they are lost through illness, theft, or accident
bonanza
anthrax
euthanize
inoculate
cagey
•canny حيله گر کمرو
•showing self-interest and shrewdness in dealing with others
•characterized by great cautious and wariness
•reluctant to give information owing to caution or suspicion
بو
-treating smell as indicating an unsettled situation
-inadvertent stench of dead bodies disrupts the composed mental image of the ideal corpse within [...] funereal practices
*odors introduce terror or the terror of the uncontained within the social* (Neveeda > Siegel 1983)
double-edgeed prospect
common curse
[...]
(172850)[...notes/Ajayeb notes.txt]%17.5[...]s
pragmatic + theological spoke:
1- divine privileging of humans
2- human right to transcend the ordinary (--> to aspire to God's position)
...lush growth of eucalyptus trees at the edge of the market
--> yesssss things that grow on the edges <-- my life-long attention (the cat who entered the house, the ants, the plants in Tehran, ...) [<== because of my own marginalized being?]
being fated (together)
...although the earth breaks, it reconstitutes
people find themselves in diminished form, or occupying a lesser form of life, or having the status of the resurrected dead, but they will nonetheless always find themselves here at this place in this moment****
...End Times bringing a fearful apocalyptic future into the present, evoking the eternal quest for union with a beloved without end, while not focused on a specific horizon
*foreshprtended horizons*
>
intensification of existing scenes of suffering
...................................
[Delanda]
http://quod.lib.umich.edu/o/ohp/11515701.0001.001/1:4.2/--new-materialism-interviews-cartographies?rgn=div2;view=fulltext
topology =/= Aristotle's geometry (his “genus” and his “species.” )
genus =/= species as a contingent historical individual
species =/= topological animal (a body-plan)
topological properties like connectivity (=/= metric space)
“[...]I surely reject the idea that morphogenesis needs any “mind” to operate. I also reject the neo-Kantian thesis of the linguisticality of experience. [...] Are we to assume that those ancient hunter gatherers lived in an amorphous world waiting for language to give it form?”
“rejecting the linguisticality of experience (according to which every culture lives in its own world) leads to a conception of a shared human experiexperience in which the variation comes not from differences in signification (which is a linguistic notion), but of significance (which is a pragmatic one).”
...................................
*refraction* (vajje.com/search/کسر)
it is insane how the cold-blooded fact of the modern science has singled out individuals and species in a manner of objective study. the idea that one must individualize the subject of research is unacceptable. how we have allowed ourselves to separate the whale from the spontaneous whirlpools that surround it, from its larger group of species. the difference between environment and species is a constructed fabulated “fact” by frontiers of science since the 19th century. the book of ajayeb cultivates its objects with their stories, it fosters compounds and assemblages. not excluding the refractions, fantasying the illusion of so-called objective clarity that tends to categorize life into its own brand of differences (indivi[...]
(172852)[...notes/Ajayeb notes.txt]%17.6[...]adical) asymmetry of expertises:
•researcher-author --> knows better
•social actor --> interchangeable holders of opinions
“scientist”: that who “knows better”
(if the fish cannot become a scientist, then I also don't want to --> let's change how one becomes a “fish” or a “scientist”)
(Laleh) could ask her subjects: “so, in your opinion, ‘as a child,’ how do you think I should construct my question so that it has a chance of being understood and of being interesting?”
•the question, that was my responsibility, that of difference, formulated in different ways
•“they” [your “subjects"] might unproot your question, displace it, modify its ambit (hoze حوزه), and when they find the right way of formulating it, they answer*
[*]asking ~= constructing interest ~=> (a chance of) interesting answers
•ask your subjects to construct interest
•the appropriateness of question
◾problems are only interesting if they interest (?)
•(all) apparatuses create subjectivities
to attend to animal “paying attention” --> good translators of intentions
(how did I become interested in this?)
in farms, “talk is incessant. And because there is talk, there is talking back.”
talking back and forth --> exchange judgments about intentions --> adjusting the intentionalities (between human and animal; relevant also for Varinia's dog relation [--> ‘I know that you know what I intend to do']--)--> language as a mean for creating an overlapping awareness between two speakers (Despret, Hearne, Sennett) =/= language “populates” each of the beings present with perspectival propositions, which are so many propositions of intentionality:
•one makes say (@Sven)
•one makes ask
•one puts oneself ‘in’ the place of
•one doesn't interpret
•one experiments
•
--> these are perhaps non-immediate form of knowledge
--> these practices inscribe the animal and human in the world of “speaking” [@Marialena]
--> these are “perspectives” that “populate” our world
(each) [*]perspective is made up of translation of intentions*
(animal breeders are perspectivists)
situations of the exchange ~= situations of subjectivity --> adopting perspectives (--> <--) judge intentions }--> ‘response’
[*]intersubjectivity: accepting the proposal of subjectivity; becoming what the other suggests; acting in the manner in which the other addresses you [--> my apass bow and arrow, was about this suggestivity]
the apparatus of question (that you suggest,) activates some modes of existence rather than others
...shared perspectives, shared intelligences and intentions, resemblances, inversions and exchanges of properties (between humans and animals)
[...]
(172854)[...notes/Ajayeb notes.txt]%18.1[...]body / traveler
...disruptive details of good stories that don't know how to finish
...................................
[Barad]
[...] remembering is not a replay of a string of moments, but an enlivening and reconfiguring of past and future that is larger than any individual. [...] The past is never finished. It cannot be wrapped up like a package, or a scrapbook, or an acknowledgment; we never leave it and it never leaves us behind.
Barad's mother's question: “what good is there in offering recognition that can't be recognized?”
[...] there is only the ongoing practice of being open and *alive to each(other)* meeting
“How to disrupt patterns of thinking that see the past as finished and the future as not ours or only ours?”
*measurement
** the nature of nature depends on the apparatus that measure it
***--> which measurements are at use in ajayeb?
(what constitutes a measurement for what?)
the strangest idea: that we have access to cultural representations and their content (that we lack toward the things represented) (=/= “agential realist ontology” barad-posthumanist.pdf) [Foucault's “words and things” is the name of the game] [--> @Aela, perhaps we can begin with a different starting point, other than the old idea of “humanity's own captivity within language--the starting place of the metaphysics of representation,” perhaps it would be better to begin with a different metaphysics... -->{the term ‘metaphysics’ (far from being the deep origin of high philosophy) actually comes originally from (the writings of) Aristotle on physics, rearranged three centuries after his death by Andronicus of Rhodes}]
materiality itself is always already figured within a linguistic domain as its condition of possibility(?(!))
[ (?(!)) : a contingent question pregnant with wonder]
[my starting point in my lecture/performance is with the concern (warned by Nietzsche) that language is being granted too much power, tendency to take grammar too seriously : allowing linguistic structure to shape or determine our understanding {--> rigs}
believing that ‘subject’ + ‘predicate structure of language’ (~ grammatical categories) --reflects--> (a prior ontological reality of) substance and attribute (~ underlying structure of the world) (=/= *contingency *rhetoric);, --> still in the 16th century europe (pointed by Foucault) language was simply “one of the figurations of the world” =/= “language as medium"]
*performativity (the way i am understanding it using Barad's words) =/= the excessive power granted to language to determine what is real
-a contestation of the unexamined habits of mind that grant language and other forms of representation more power in determining our ontologies
-questions of correspondence between description and reality --> questions of ontology,[...]
(172855)[...notes/Ajayeb notes.txt]%18.3[...]!))
[ (?(!)) : a contingent question pregnant with wonder]
[my starting point in my lecture/performance is with the concern (warned by Nietzsche) that language is being granted too much power, tendency to take grammar too seriously : allowing linguistic structure to shape or determine our understanding {--> rigs}
believing that ‘subject’ + ‘predicate structure of language’ (~ grammatical categories) --reflects--> (a prior ontological reality of) substance and attribute (~ underlying structure of the world) (=/= *contingency *rhetoric);, --> still in the 16th century europe (pointed by Foucault) language was simply “one of the figurations of the world” =/= “language as medium"]
*performativity (the way i am understanding it using Barad's words) =/= the excessive power granted to language to determine what is real
-a contestation of the unexamined habits of mind that grant language and other forms of representation more power in determining our ontologies
-questions of correspondence between description and reality --> questions of ontology, materiality, and agency. (the things i am busy with in apass)
-(discursive dimensions include) questions of meaning, intelligibility, significance, identity formation, and power
% Austin's speech acts, relationships between saying and doing --> Derrida's poststructuralist amendments --> Butler (with Foucault's understanding of the productive effects of regulatory power) in theorizing the notion of identity performativity {@Xiri, we understand gender not as a thing or a set of free-floating attributes, not as an essence--but rather as a “doing”: “gender is itself a kind of becoming or activity ... gender ought not to be conceived as a noun or a substantial thing or a static cultural marker, but rather as an incessant and repeated action of some sort” --> with this regard what questions should Xiri ask her subjects?}
{ practice of representation =/= represented entity }--> this “=/=” is ontological ==> question of accuracy (of representation) --> scientific knowledge objectivity
focus on the nature & production of scientific knowledge (--> mediates our access to the material world) --(science-studies)--> dynamics of the actual practice of science }--> ongoing patterns of situated activity
-*origins of “appearance”*-
...with Democritus's atomic theory emerges the possibility of a gap between representation and presented. (the idea that something “appears”)
-Democritus:
•atomism (-->? cornerstone of modern science)
•democracy (-->? cornerstone of modern politics)
}--> the idea that the world is composed of individuals with separately attributable properties**** (==> Newtonian physics of independent objects, @Heike)
*Newtonian framework --> meaphysics of individualism
1- that the world is composed of individual objects with individually determinate bou[...]
(172858)[...notes/Ajayeb notes.txt]%18.3[...]) for intervening in the world of becoming?
@Hoda: there is no geometrical relation of absolute exteriority between (nor an idealistic collapse of) a “causal apparatus” and a “body effected” ----> ****an ongoing topological dynamics that enfolds the spacetime manifold upon itself**** <== apparatuses of bodily production are also part of the phenomena they produce
}--> **future is radically open at every turn** (Barad) [@Hoda --> her notion of overdetermination (جبر jabr?) --> what if she use “constraint” instead of “determinist”? esrar/ezterar ]--> enactment of a causal structure : particular possibilities for acting exist at every moment
-a term for Hoda: “causally deterministic power structures”
(*)agency: changes in the apparatuses of bodily production***
enactment of iterative changes to particular practices through the dynamics of intra-activity
(*)objectivity: being accountable to marks on bodies (=/= exteriority)
agential separability ==> objectivity
(Barad, Haraway, Kirby, Rouse, Bohr:) there is no such (“knower”) exterior observational point
@Laleh: we are not observers outside the world, not simply located at particular places ‘in’ the world (--> positionality)
(question at Aela:) the geometry of absolute interiority --> reduction of effect to its cause, nature ontologically distinct from culture
(that there is no preexistent nature)
(Aela's interest in?) spatiality: (characteristics of enclosures <-- concerned with shapes and sizes) ‘geometry’ =/= ‘topology’ (investigates questions of *connectivity* and *boundaries*)
***it is the very existence of ‘finitude’ that gets defined as ‘matter’
narcissistic bedtime stories... (positioning of materiality as either a given or a mere effect of human agency)
(*)matter: substance in its intra-active becoming
(*)performativity: iterative intra-activity
“I'm trying to complicate the locatability of human identity as a here and now, as an enclosed and finished product[/project]” ~ “perspective essentialism”
...nature performs itself differently
(Kirby)
[Barad:] **onto-epistem-ology**: the study of practices of knowing in being
“epistemology =/= ontology” is a reverberation of a metaphysics that assumes (inherent differences:) “human =/= nonhuman,” “subject =/= object,” “mind =/= body,” “matter =/= discourse”...
...................................
what kind of alphabetico-numerical forefinger can i build that can press a schizophrenic partial systematizing of ajayeb?
...................................
so much (in Iran's literature) still awaits reflection and comprehension (-without comprehensiveness please!)
...................................
...archeology of dying in our civilization
(archeology of our dying civilization)
...................................
Aris[...]
(172859)[...notes/Ajayeb notes.txt]%18.7[...] existence of ‘finitude’ that gets defined as ‘matter’
narcissistic bedtime stories... (positioning of materiality as either a given or a mere effect of human agency)
(*)matter: substance in its intra-active becoming
(*)performativity: iterative intra-activity
“I'm trying to complicate the locatability of human identity as a here and now, as an enclosed and finished product[/project]” ~ “perspective essentialism”
...nature performs itself differently
(Kirby)
[Barad:] **onto-epistem-ology**: the study of practices of knowing in being
“epistemology =/= ontology” is a reverberation of a metaphysics that assumes (inherent differences:) “human =/= nonhuman,” “subject =/= object,” “mind =/= body,” “matter =/= discourse”...
...................................
what kind of alphabetico-numerical forefinger can i build that can press a schizophrenic partial systematizing of ajayeb?
/>
so much (in Iran's literature) still awaits reflection and comprehension (-without comprehensiveness please!)
...................................
...archeology of dying in our civilization
(archeology of our dying civilization)
...................................
Aristotle's narrative: catharsis of emotions --> first arousing pity and fear and then clearing them away
theories of narrative:
•formalist theories (Russian)
•dialogical theories (Bakhtinian)
•New Critical theories
•Chicago school, or neo-Aristotlian theories
•psychoanalytic theories (Freud, Kenneth Burke, Lacan, N. Abraham)
•hermeneutic and phenomenological theories
•structuralist, semiotic, and tropological theories
•Marxist and sociological theories
•reader-response theories
•poststructuralist and deconstructionist theories (Jacques Derrida, Paul de Man)
•feminist theories (Martha Kenney, Hara, Haraway, Stengers, Hayward)
•
•
structuralist: that there are typical formal elements or “deep structures” to narratives --> complex performative dimension between the telling of stories and what is told in them
(Paul de Man:) “The paradigm for all texts consists of a figure (or a system of figures) and its deconstruction. But since this model cannot be closed off by a final reading, it engenders, in its turn, a supplementary figural superposition which narrates the unreadability of the prior narration.”
the analytic experience has a narrative character? psychoanalytic dialogue ‘uncovers’ a certain kind of narrative discontinuity maintained in the analysand's efforts
--> meaningful narrative sequences,
and, recaptured memory : a rhetorical product
...................................
-the dominance of the narrative ‘The Origin’ [Ursprung] when we tell nature story, when we call in nature
-the dominanc[...]
(172861)[...notes/Ajayeb notes.txt]%18.7[...]e (or a system of figures) and its deconstruction. But since this model cannot be closed off by a final reading, it engenders, in its turn, a supplementary figural superposition which narrates the unreadability of the prior narration.”
the analytic experience has a narrative character? psychoanalytic dialogue ‘uncovers’ a certain kind of narrative discontinuity maintained in the analysand's efforts
--> meaningful narrative sequences,
and, recaptured memory : a rhetorical product
...................................
-the dominance of the narrative ‘The Origin’ [Ursprung] when we tell nature story, when we call in nature
-the dominance of the narrative ‘The Zoom’ when we tell nature story, (‘The Reveal’ story)
-
ok, it is 06.03.2017, i need to set up a track of commentary, a monogamous relation with ajayeb
and unload the myth that i am going to do something new:
1st: send super-ego away and cleared out --> no judgment
2nd: call the unengaged secretary to just write
3rd: throw some sort of sequencing on the page
4th: call the clean-up agent
5th: at some point super-ego comes and checks it out
6th: negotiation with the super-ego
(Avital,) start modest and small, listening to my passion, collects some texts or passages that hold this or that motif that i like or am concerned with, go in there and do a rhetorical reading, see what is going on in the language, allow myself be instructed and taught.
7th: wrap around the work, something of an *infomercial,* there i can get a little ego in there, bring myself to the table and situate myself in the world of art/scholarship/thinking/creativity/etc. and say where i am, what question do i bring to the table, what would be my question mark, i am at the table taking my place and this is my question mark, situate myself (=/= autistic, dar-khod-mandegi در خود ماندگی; i can't spin out as kind of rouge and solitary satellite that no one can connect with. i have to make the connections, in a world that is having debates and discursive encounters around my themes. i am *in conversation* --> responding, quoting, tuning,) standing up for myself and my text, “fake it till you make it,” yes i need to renarcissize and build up, at this phase towards the end i need to perform being assertive and show what i have brought to the table, and if i don't know that then i ask someone to tell me what have i done? where does it belong? how can i situate myself?
8th: sleep-walk, don't look down, don't wake myself up, don't ask why i am doing this
9th: (problematically Deleuzian:) *becoming woman*! (for Deleuze) all writing involves you (no matter how you are gendered or constructed or what you think you are) in becoming woman, which is to say the experience of a powerful submission and the ability to carry off the disappearan[...]
(172864)[...notes/Ajayeb notes.txt]%18.8[...] migrate from the margins to the center of theoretical interrogatives
Haraway prefering (the energetic expressive capacity of) ‘with’ over ‘and’
-syntactical problem of ‘and’ raised to the power of n
-she puts the emphasis on with-ness --> to reinvigorate (tajdide niru تجدید نیرو) attention to materiality but also matter's contingent force --> intersectional demands of assemblage
“and...and...and”
trans, speciating technology, the drive for suffixial endpoints
(prepositional operations on suffixiated) assemblages of spacetimematterings
**** terrible violence is directed to the non-existing, the never having existed
‘*’ (the asterisk) is paratactic (faghede ravabet فاقد روابط) (=/= conjunction,) it designates multiplication, it repurposes, displaces, renames, replicates, and intensifies terms, adding yet more texture, increased vitalization
-it is a sensuous node
-making (my points) a composite of affects and percepts --> speciation is always a cultivated response ***
*trap: “means also mouth, or mode of utterance; it is the “O” curve of lips and throat that makes sounds phonic and names the apprehension of becoming bodily. A trap, in weaving, is also a break in the threads, an unraveling, loosening, unwinding that opens up space. When we think of spider webs, trap is a silk net, a sticky mesh that registers sensation. For the spider, its trap is its nearby-ness, its where-ness, its with-ness. [--> lure;] (Hayward & Weinstein)
-how, then, might we hear the phrase “trapped in the wrong body” as less about authenticity (fixity and normativity) than about *textures of spacetime* (prefixial movements)?
[harkate johari حرکت جوهری ~/=? harkate pishvandi حرکت پیشوندی]._/'--> Sadra
(Susan Stryker warns) that transsexuals, in their capacity to be monstrous, arise, like Frankenstein's creature, from the operating tables of their (re)birth as “something more, and something other” than their medical service providers may have intended or imagined
more & other =/= with & of
*gender: sociopoliical taxomomizing ontologically distinct form (entwined) with enfleshed mattering
*animality: sensuous materialities, composites of affects and percepts, specificities but remain thresholds of emergence, individuation that prompt sensuous intra- and interchange ==> provocations
(Weaver, Kelley, Weinstein, Hayward, Kier, Franklin:) animal difference announces a radically singular Other marked by sexual differences
“trans-infused apprehensions and engagements with the expansive world of possibility opened up by non-anthropocentric perspectives.”
trans* + animal --> (alternative ways of envisioning) futures of:
•embodiment
•aesthetics
[...]
(172865)[...notes/Ajayeb notes.txt]%18.9[...] ==> to deracinate life, to depoliticize worldliness]
to host a guest: an ethics of care, a willingness to remain open to a guest without anticipation or expectation
(hospital =) alter the equation of hostile to hostel. Is this what is meant by hospitality?
Leo's angry and productive underbelly
Leo's take on honesty: real and raw
(gardens are full of) grotesqueness and splendor, death and life, delicacy and treachery, softness and sting
transgenerational
regenerations
liminal: a threshold without a value, a doorway without assurance
that false divide between life and death (somebody animating it)
(Eszter's lace-like interiors)
loss ==shapes==> our relationship to the living (@Jassem)
(*ambivalence of loss and remembering* in the) melancholic calculus of the archive: “what is lost can become what is preserved as part of the self”
-as an environment sickens and dies we harbor the loss
(hope =/= salvation)
...learning a new grammar of animacy (with Hayward)
“[...]memories of excess and delight, freaks, fright, and exploitations. Too much sugar. Surprise. And disappointment. Larger than life. Grotesque. Alluring. Captivating. Calling. Their juxtaposition in this contradictory scape of sea, desert, and mountains--surreal”
(the mer-creature) a living condensation and displacement of what people imagined as real
...how little is needed to prompt the imagination: paint, wheels, and wood.
(US/Mexico or land/ocean borders...) a space about who and what cannot move, of who and what falls apart, or of who and what is lost
...................................
(the inter- and trans-action of) learning, playing and thought
in ajayeb what are the:
•animac[...]
(172866)[...notes/Ajayeb notes.txt]%19.2[...]up what is crucial for ongoing
ajayeb's technotheocratic geoengineering [, it “fixes” some common imaginations the “affairs of life,” and not specifically the “afterlife,” (within the {terminology ~} figural-conceptual powers of syms and material-semiotic time-space of the Indo-Greco-Arab-Turko-Persian terra taxa)]
•periods of time
•“known” life
•abode (budgah بودگاه, Wohnplatz)
•donya دنيا
-stories that focus on composition rather than intrusion
-stories that focus on ongoingness rather than game-over
(Haraway > Stengers > Latour > Margulis) Gaia, to name complex nonlinear couplings between processes that compose and sustain entwined but nonadditive subsystems as a partially cohering systemic whole
planet-transforming, historically situated, new-enough, worlding relations
(systematic stories are linked) metabolisms, articulations, coproductions
(the[...]
(172868)[...notes/Ajayeb notes.txt]%19.3[...]asks of thinking, figuring, and storytelling
--✕--> heady facial representation; [Luisa also dislikes this]
•figure of snake (circular serpent) is ajayeb Persian sf worlding, has ties with the Greek Chthonis (“of the earth,”) is at the same time the image of the continuity of life and the abyssal moral (eating your end, no gag reflex)-->{Gildas Hamel: “the abyssal and elemental forces before they were astralized by chief gods and their tame committees"}
“many critters acoss taxa” (juju جوجو + rade رده)
(I dispute Haraway's notion of “sacred.” popular religion is at many times populated by earthly figures alongside many astralized destructive finitudes.)
Haraway's urgently needed Chthulucene story
[Miyazaki's] biodiverse terra [God flips out] into something very slimy, like any overstressed complex adaptive system at the end of its abilities to absorb insult after insult. (Haraway's wording)
(yes yes we are all ultimately connected to one another,) but the specificity and proximity of connections matters
(Haraway + Latour's) ‘things’ are:
1- collection of entities
2- hard to classify, unsortable, (and probably with bad smell)
Anthropos =/= rich generative home of a multispecies Earth
“looks up at what he sees.”
...................................
ʿAjā'ib al-makhlūqāt wa gharā'ib al-mawjūdāt
Ajayeb al-makhlughat wa gharayeb al-mojudat (عجائب المخلوقات ,عجایب المخلوقات) in short: Ajayeb, is a suggestive cognitive work, full of strange linguistic pollutants, interesting agencies and animations, and like most of the medieval sciences and knowledge systems that were busy with the transformation of agencies it collapses “lists” and “narratives.” In Ajayeb each animal is a consensual hallucination device (~ each animal is a way of knowing the world); some pre-organic, inter-corporal species, with trans-ontological intentionalities.
...................................
infrastructure: piled-upon assemblages within which there are many discontinuities but also connections, some deliberative, some inadvertent. (Katie King)
--> “flexible knowledges”
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آب حیوان {how could I know that Vladimir (in his performance for Lilia's apass score) was not (in)sourcing the Holy Waters, abe heyvan or vozu? his sweat was the ooze of a modern and secular labor. he was using a profane water?}
حیوان خوران جهان heyvan khorane jahan
زیرکان کهن kohan zirak
حجابی که ظلمات شد نام او روان آب حیوان از آرام او (Zolmat & abe heyvan)
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#my work in apass is about:
•bestiary: archaeological anthropology of human-animal practices
•rhetoric: scaling, modeling, figuring [...]
(172869)[...notes/Ajayeb notes.txt]%19.4[...]: scaling, modeling, figuring out fields of practices
•ontology: circumscribe, address, or deal with the processes of ontological transformations
•storytelling: mobilizing different kinds of mental resources and literacies
•performance: what it would be to know together
•sociality: that which joins categorically separate mode of agencies
•
#my findings/questions, so far:
•animal subjectivity ~=? human imagination
•bestiary ~=? affect + episteme
•medieval bestiaries: world ~= phenomena
•definition ~=? ontological choreography ==> worlds are created
•metaphores of self ~-> body image ~=? image of world
•list ~=? reason
•
I found myself oriented towards a kind of ‘multispecies ethnography’: a new way of writing and mode of research in which creatures previously appearing on the margins of interest--as part of the landscape, as food for humans, as symbols (for mystic projects)--have been pressed into the foreground of interest.
(what are my) symbolic + symbiotic attachments
what/who is coughing, counting, working, communicating sited between divine and bestial in ajayeb?
-is my ajayeb a (dead/alive) multispecies art project? studying Indo-Arab-Iranian illuminated manuscripts as to be reading a paper in ecology or molecular biology or art.
unlike Alex Arteaga's question of “inevitable altruism” {started from “conscious human subjects” and ended there} (in his talk 30.05.2017 apass,) I would insist on giving an account of the metaphors of ‘self’ in the history of body and mind (that matters to ‘you’) [my findings of self: maginc lantern, iceberg's tip (==> unconsciousness), wasteland/wilderness, greedy beast within, ... {--> these are all (classical) basis for “higher” cognitive capacities}] [also I am against Alex's notion of “destablizing stabilities as the task of artistic research.” I choose to refuse to put what is in flux against what is stable or attempting to stabilize. (I am in alignment with Katie King sharpening for me that) we constantly share our stage, settings, performances, sensoria, reenactments among agencies and species, creating varying stabilities, some fragile, some robust]
*account--synonymous with: description, information, list, reason, record, statement, story, sum, tale
-a contractual relationship
-giving an itemized account of recent transactions and resulting balance (of your metaphors = material-discursive apparatuses that are materializing your found empirical objects)
-accountability is always also about remaking those relations that produced your objects
-detailed explanation of money held in trust, to count, enumerate* -->{telling =? enumerating}
counting your senses
*accountability is about your ‘import’ functions (like in a programming language when you import a library of functions)
--> count: an agent[...]
(172874)[...notes/Ajayeb notes.txt]%19.5[...]ience) --> a presupposed specific idea of “science” --> use a technical, highly theoretical language ==> epistemological objectification of animals (--> representation of animals as natural objects) ~= desubjectified animals
(safeguards of) authorship and meaning (won't allow Attar) ==ask==> |X| what is your “subject” interested in? what matters to them?
(Attar never looked for varieties--in anecdotes, in little stories, in individual bird biographies -->{these are the materials that I am collecting from my family telegram group posted animal videos})
thinking with the bird
looking with it (=/= looking at it) --and--> and knowing its intentions
both humans and nonhumans create narratives, rather than just telling them. (there are socialities in which) they both create/disclose new scripts ~~--> inhabiting an existential world ~-> full of actors and living adventures, that give them:
•a history
•a bibliography
•a personality
•
(and) a full repertoire of:
•will
•intention
•agency
•
to recreate similarities between scientific and mundane practices (<-- neccesory for making companionship)
*agency is an equipment
*(greeting) rituals ~=perform==> social links* --> assess reliability
--> I am interested in ritual in its mundane sense =/= performance-art ritual {*}--> who are they in the (becoming in) ritual? (--> who is “Evamaria” in her performance-art ritual?) --> which meaning you embody?
the difference between response and reaction (not so clear [as I thought]) #passive reacting beings...
(this difference) structures the way we see “passivity”
(tracing) “objectivity(s)” (in one's own culture's dominant epistemologies) --> “audience” poker-face in art & science (-adviced to be as neutral as possible, to be unavailable, to be no one)[...]
(172878)[...notes/Ajayeb notes.txt]%19.7[...]ng the performer / scientists habituating their animals*], --> scientists are getting it, why the artists and their audience don't get it!? }--(ontological risk)--> ***the performer is a social subject*** : (category changes in everyday life)
•when I am by myself: I am an orangutan, sometimes snake, I am ‘something’
•when I am with others: I turn to human
•when I am “objective”: I am off-category, I am not ‘something’ (-super strange!)
}==> the ‘Other’ [not only the police officer,] always estizah (interpellation استيضاح) you(?)
it is very interesting the way Despret is working (on the field) with Haraway's (intuitive genius) analysis
scientist's will to be ‘no-one’ that would prevent any interaction
(Despret's constructivist and non-relativist translation of ‘the ways animals act are the consequences of the observer's gaze’:) *animal actions are responsible consequences*
[(*)performance: the responsible consequence of a (no less) responsible gaze]
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Verran, knowledge economy
knowledger always authored
cross-cultural knowledge practices
-physis, “I bring forth”, “I produce”, “I make to grow” (=/= “techne” in Aristotlian sense)
X-physis: a process which sticks out in the direction X --> how this morpheme has come to mean (since mid-15th century) “form” and “nature”? (this is about thinking of making)
“physis” requires the different perspectives of the four causes (aitia):
•material --> source of matter
•efficient --> power/motion
•formal --> containing its form
•final --> end
zoopoiesis --> zoopoetics, explorations of how animals (zoo) shape the making of text, study of ‘the literary animal’
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Katie King
“flexible knowledges” on the edge of validity ♥ (--> almost invalid*)
fantasy of education
culture wars
intellectual enterpreneurs
upheavals and connectivities of globalization
changing patterns of interaction
(aren't we here to) change the patterns of interaction
(aren't we here to) change the faith of letters and love stories
reenactments (are fantasy practices and realities) =/= simple, accessible, and democratized (knowledge)
“layers of locals and globals”
[somehow I couldn't feel in his long term project what is Kobe's relation to] (processes and their product that require) developing and learning new skills, pleasures, and communities
-at the end many of us (are busy with or) want to (or inhabit the “will to”) modelling reality
this is also what ajayeb was busy with
***we are always doing both “purification” and “hybridization”
[]we direct our attention simultaneously to the work of pu[...]
(172880)[...notes/Ajayeb notes.txt]%19.8[...] also what ajayeb was busy with
***we are always doing both “purification” and “hybridization”
[]we direct our attention simultaneously to the work of purification and the work of hybridization ==> we immediately stop being wholly modern --> *our future begins to change* / *our past begins to change*
[my work on ajayeb (“hybrids down below” {Latour}) is precisely about (this kind of) transformation of pasts and futures] ==> meeting companion species {if my work on ajayeb doesn't teach me how to meet the dog in my street, the pigeon on my window, the juju on the edge of my paper, what is it good for then?!}
(*)companion species: assemblages of living and non-living ‘species’***
(Janina is all along engaged with companion species)
(an strategy:) allocation of responsibility for grasping information
assemblage at various levels and sublevels characterizes *explanations* and *practices*
technoscientific tsunami that will obliterate prior practices and cultures...
(learning to) see old and new forms of confusions, docility, subjectivity, morality, agency, empowerment (when we are together)
(to recognize and make) new sites of negotiation
Alberti: bodies of Minoan figurines “wear” the appropriate 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
...................................
technolo[...]
(172881)[...notes/Ajayeb notes.txt]%19.9[...]non-living ‘species’***
(Janina is all along engaged with companion species)
(an strategy:) allocation of responsibility for grasping information
assemblage at various levels and sublevels characterizes *explanations* and *practices*
technoscientific tsunami that will obliterate prior practices and cultures...
(learning to) see old and new forms of confusions, docility, subjectivity, morality, agency, empowerment (when we are together)
(to recognize and make) new sites of negotiation
Alberti: bodies of Minoan figurines “wear” the appropriate 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**[...]
(172882)[...notes/Ajayeb notes.txt]%19.9[...]al humiliation instrumental to their own salvation [! in a weird way i also did this to my self] #becoming woman-->{a liquefying aspect: “womanhood” was used metaphorically to identify those who could not preach, the surrender of (male) authority to God by men was “female”
•inhibiting woman's prophetic agencies
•“lack of discipline” becomes discipline --!--> forms of discipline that appear “undisciplined” or out of control
(Katie King > Mack:) “Quakers not only bathed in a sea of polymorphous sipritual nature and eroticism; they occasionally wrote as if they had succeeded in floating above gender altogether”
“going naked as a sign” (and Quaker's “plain style”) --> Tasavof, ajayeb, and communication strategies of the so-called new science of the same time (of Quakers)
‘nakedness’ was simultaneously literally his own, a figure of the world, an example of many others, the abstract principle, and the essential truth of the one addressed
/>
-simplicity, economy, and plainness; to reject all the amplifications, digressions, and swellings of style
preferring language of artisans, countrymen, merchants, of wits and scholars
How sin is strengthened 1657
Milk for babes 1661
A message from the spirit of truth 1658
realized eschatology
انا الحق, an-al-hagh
(Damrosch:) the performance of the sign thus entailed a doubly negative aspect: in the person exhibiting it, a conviction of fulfilling a divine mandate in opposition to personal self-interest; and in those who witnessed it, an offense to ordinary social standards that actually served to authenticate it.
*the function of the sign was to bear prophetic witness rather than to get practical results; it fulfilled its purpose simply by being performed*
#shath, shathiat ==> tazkirat, --->{ what the saints of Tasavof (reported by Attar-{his “virtual witnessingessing” of “awliya” اولیا as a “realized"}, Quakers [as illegal nonconformist sect]) put together was their own writing technology infrastructure** ==> **routinization of charisma** <-- organizational structure ["advices and queries” نفحات الانس nafahat ~-> rationalized systematic intellectualizations]}
pattern of suffering that the believer literally and personally relives
(is Tasavof developed Christian modality of sacrifice? is *passivity imported from elsewhere in Islam*?)
a protagonist, like San'an, like an actor in a mystery play, enacting in a deliberately challenging form, internalized and lived as a potent sign
(Bechwith:) rendered performance of religious materials both practically impossible and conceptually unthinkable
+ exercises their discipline of the senses and the imagination
*undisciplined loss of control in enthusiasm and in this extravagant example*
(stories of) a small g[...]
(172883)[...notes/Ajayeb notes.txt]%20.1[...] a sign” (and Quaker's “plain style”) --> Tasavof, ajayeb, and communication strategies of the so-called new science of the same time (of Quakers)
‘nakedness’ was simultaneously literally his own, a figure of the world, an example of many others, the abstract principle, and the essential truth of the one addressed
-simplicity, economy, and plainness; to reject all the amplifications, digressions, and swellings of style
preferring language of artisans, countrymen, merchants, of wits and scholars
How sin is strengthened 1657
Milk for babes 1661
A message from the spirit of truth 1658
realized eschatology
انا الحق, an-al-hagh
(Damrosch:) the performance of the sign thus entailed a doubly negative aspect: in the person exhibiting it, a conviction of fulfilling a divine mandate in opposition to personal self-interest; and in those who witnessed it, an offense to ordinary social standards that actually served to authenticate it.
*the function of the sign was to bear prophetic witness rather than to get practical results; it fulfilled its purpose simply by being performed*
#shath, shathiat ==> tazkirat, --->{ what the saints of Tasavof (reported by Attar-{his “virtual witnessing” of “awliya” اولیا as a “realized"}, Quakers [as illegal nonconformist sect]) put together was their own writing technology infrastructure** ==> **routinization of charisma** <-- organizational structure ["advices and queries” نفحات الانس nafahat ~-> rationalized systematic intellectualizations]}
pattern of suffering that the believer literally and personally relives
(is Tasavof developed Christian modality of sacrifice? is *passivity imported from elsewhere in Islam*?)
a protagonist, like San'an, like an actor in a mystery play, enacting in a deliberately challenging form, internalized and lived as a potent sign
(Bechwith:) rendered performance of religious materials both practically impossible and conceptually unthinkable
+ exercises their discipline of the senses and the imagination
*undisciplined loss of control in enthusiasm and in this extravagant example*
(stories of) a small group of powerful and vocal actors
***to attend to the local practices of inclusion and exclusion through which some speak and others are spoken for, some act and others are acted upon***
(#ontology)
gentlemanly practices --> (ask) what that legitimacy consisted in and how far it extended?
(wellborn connoisseurs of the new science)
leave the work tacit, and it fades into the wallpaper
•(Leigh Star's) ethnography of infrastructure
•(Bowker's) infra-structural inversion
•(Katie King's) ecology of writing technologies: massive, large-scale infrastructure in dynamic motion, bi[...]
(172884)[...notes/Ajayeb notes.txt]%20.1[...]egic metonymic reduction, kenaye کنایه
◦enthusiasm: essentializing identities or ideas
◦members (of Royal Society): naturalizing ranges of inclusion and exclusion
◦*witnessing* rescales the infrastructure. the “work of witnessing” asserts that rhetoic as an element of witnessing is not a thing, not even a performance, but already itself a complex set of infrastructural systems with animating practices and agencies
...readers might submit to the illusion of having effectively witnessed an experiment themselves
*virtual witnessing realized an “enactment” in words*
black-boxing is totally neccessary to use/study infrastructures, they produce the “artifactual richness” [= a kind of archaeological layering of artifacts acquired in bits and pieces over time--(Lucy Suchman)] of systems
*black-boxing makes elegant some elements of the system/s differentially*
each author does it:
•Shapin black-boxing his range of systems to its complexity and elegance
•Haraway appropriating the idea of modest witness for her own feminist purpose
•
three technologies for fact-making (that Shapin and Schaffer name):
1. material
2. literary
3. social
Adrian Johns in The Nature of The Book: particular booksellers could indeed use their *stewardship* of such heterogeneous spaces to further political ideals and interests. behind the scenes and up the stairs, an interested London bookseller became a significant actor in cultural events.
nominal agency
actual person
principle architect
systems move in space, time, and process
some archaeological structures (that one uncover) are stable, some in motion, some evolving, some decaying --> *“there is no way of ever getting access to the past except through classification systems of one sort or another”* (at best) the past could be reordered to better reflect multiple constituencies now and then. (Bowker + Leigh Star)
(my ajayeb research: “epistemic virtues” [or powers] of the 12th century encyclopedic wonder-books,) “epistemological decorum” --> (to capture) “truth-making practices in action” (Shapin)
==> (my commitment to ajayeb:) engendering reflection on the nature of and function of categorization itself
a wonderful bit of meta-language
The Exhausted Receiver
Margaret Cavendish description of a new world, called the Blazing World, her own brand of natural philosophy under the guise of a romance... science for ladies{
1- enthusiasm ==> new science
2- study of natural philosophy ==> cardinal virtues of ladies, modesty and religious reverence
3- leisure activity, appropriate pasttime
*she participated in discussions central to her life and times* (am i participating in discussions central to my life an[...]
(172885)[...notes/Ajayeb notes.txt]%20.2[...]ajayeb-making is about] partial connections (across time) ==> communities
([my point in work on ajayeb:] we need) the possbility of competing and shifting claims on individuals (=/= self-making individual), rather persons with partial connections (across time) and queer relations with pastpresent ==> negotiating forms of evidence ==> units of analysis ==> past reordered
[with the help of Katie King's figure of writing technologies:] i am interested in and interested to help make historical representations of nonhuman iranians in writing technological ecologies (which are inevitably products of new social movements, new research agendas, new publics of interest, and new contests for historical meaning)
with ajayeb this became immediately my concern: *infrastructures of historical representation*
...................................
(what are the) stickiness of ajayeb's being (?) or, in which affective economy they are ‘passed around’? [social goods, accumulating affects, contagious مسرى? it tends to pick up whatever comes near, or gives us a certain kind of angle on what comes near*]
•wonder
•cause ==> ?
•
}--> social bond is always rather sensational*
(Ahmed suggests) thinking through affect as “sticky”: affect is what sticks, or what sustains or preserves the connection between ideas, values, and objects
{ affects as contagious =/= (inside/outside) “outside in” model of emotions (for axample, when we say: atmosphere “getting into the individual”)-->[part of the intellectual history of (crowd) psychology and the sociology of emotions] }--> affect becomes an object only given the contingency of how we are affected
“what we will receive as an impression will depend on our affective situation” --> Julia's post-Lacanian feedback: bodies never arrive neutral
*everything depends on the angle of our arrival* (<-- my point in lecture-performances) ~-> **pedagogic encounter is full of angles** (--> is that why i am becoming increasingly pedagogic?)
(by distinguishing between “did/how it work for you” and “did/how it work for the artist” -->) *internal communication =/= external communication* [what goes on inside the text on the level of fictional mediation is not to be confused with the non-fictional realm inhabited by the reader nor by the author]
(we are facing the right way -->) *aligned =/= alienated* (<-- we are out of line with an affective economy)
***(then how to) share an orientation [, also refuse to share an orientation toward certain things]
[an aesthetic question which is moral. how two of my teachers, Julia and Phil, did this?]
to get along =? to share direction
politics of good feelings
(slide between) affective and moral economies
*how feelings participate in making things (good) <--✕--> ge[...]
(172886)[...notes/Ajayeb notes.txt]%20.5[...]pedagogic?)
(by distinguishing between “did/how it work for you” and “did/how it work for the artist” -->) *internal communication =/= external communication* [what goes on inside the text on the level of fictional mediation is not to be confused with the non-fictional realm inhabited by the reader nor by the author]
(we are facing the right way -->) *aligned =/= alienated* (<-- we are out of line with an affective economy)
***(then how to) share an orientation [, also refuse to share an orientation toward certain things]
[an aesthetic question which is moral. how two of my teachers, Julia and Phil, did this?]
to get along =? to share direction
politics of good feelings
(slide between) affective and moral economies
*how feelings participate in making things (good) <--✕--> germanicity
how bodies turn toward things
[*]affect-->{
•messiness of the experiential
•unfolding of bodies into the worlds
•drama of contingency
“hap” -->{
•happening --> chance
•happiness --> stickiness
}--> contingency of what happens as something good --> *worldy question of happenings*
=/= (21st century) hard work, Aufgabe, happiness as an effect of what you do
happiness is
•intentional: directed toward objects --> phenomenological sense
•affective: contanct with objects
happiness puts us into intimate contact with things, [...] even if that something does not present itself as an object of consciousness (Ahmed) --> *coming and going of objects*
“to be affected by something is to evaluate that thing”
#my Rigs? simulate a course of action of description
•near the object?
•near sphere (<== happiness)
•core sphere
•orientation
--> practical action
•course of action
we come to have our likes, which might even establish what we are like. the bodily horizon could be redescribed as a horizon of likes. to have our likes means *certain things are gathered around us*
[what about “beyond”? =/= near-sphere Zolmat]
[*]orientation: registers the proximity of objects as well as shape what is proximate to the body
(Robin:) happiness does not have an object
(Freud:) anxiety does not have an object
=/= (Ahmed:) correspondence between objects and feelings is not any simple ~~--> proximity, “unattributed happiness”
[...] <-- ( us )"subject” --> ( ♥ )"object”
things --move--> us --make--> things ~~> ...
@Arjang, how happiness is displaced by the how of its arrival
(happiness can often recede or become anxious, when the feeling becomes an object of thought)
what it means for happiness to be thought in these terms (as an end [...]
(172887)[...notes/Ajayeb notes.txt]%20.5[...] what happens as something good --> *worldy question of happenings*
=/= (21st century) hard work, Aufgabe, happiness as an effect of what you do
happiness is
•intentional: directed toward objects --> phenomenological sense
•affective: contanct with objects
happiness puts us into intimate contact with things, [...] even if that something does not present itself as an object of consciousness (Ahmed) --> *coming and going of objects*
“to be affected by something is to evaluate that thing”
#my Rigs? simulate a course of action of description
•near the object?
•near sphere (<== happiness)
•core sphere
•orientation
--> practical action
•course of action
we come to have our likes, which might even establish what we are like. the bodily horizon could be redescribed as a horizon of likes. to have our likes means *certain things are gathered around us*
[what about “beyond”? =/= near-sphere Zolmat]
[*]orientation: registers the proximity of objects as well as shape what is proximate to the body
(Robin:) happiness does not have an object
(Freud:) anxiety does not have an object
=/= (Ahmed:) correspondence between objects and feelings is not any simple ~~--> proximity, “unattributed happiness”
[...] <-- ( us )"subject” --> ( ♥ )"object”
things --move--> us --make--> things ~~> ...
@Arjang, how happiness is displaced by the how of its arrival
(happiness can often recede or become anxious, when the feeling becomes an object of thought)
what it means for happiness to be thought in these terms (as an end for its own sake)
what it means for apparatus to be thought in these terms (of Agamben)
what it means for ocean to be thought in these terms (of Marialena)
in Islam, how does the good life get imagined through the proximity of objects?
[*]taste: “manifest preferences”: “practical affirmation of an inevitable difference” (Bourdieu)
history becomes second-nature ==> affects become literal ==> (we assume we experience delight because) “it” is delightful
(often with animals) the affective differentiation ==(basis of)==> (an essentially) moral economy
cheerfulness is the most communicative of emotions (♥ Ahmed)
(Ahmed's take on) loving (happily): knowing the peculiarity of a loved other's likes and dislikes, an intimacy with what the other likes and is given --> on conditions that such likes do not take us outside a *shared horizon*
***who/what introduces what feelings to whom?***
‘question of power' = do you go along with it?
sometimes the Iranian orientation is toward maximal comfort of the others
(maintain[...]
(172889)[...notes/Ajayeb notes.txt]%20.6[...]s does not have an object
(Freud:) anxiety does not have an object
=/= (Ahmed:) correspondence between objects and feelings is not any simple ~~--> proximity, “unattributed happiness”
[...] <-- ( us )"subject” --> ( ♥ )"object”
things --move--> us --make--> things ~~> ...
@Arjang, how happiness is displaced by the how of its arrival
(happiness can often recede or become anxious, when the feeling becomes an object of thought)
what it means for happiness to be thought in these terms (as an end for its own sake)
what it means for apparatus to be thought in these terms (of Agamben)
what it means for ocean to be thought in these terms (of Marialena)
in Islam, how does the good life get imagined through the proximity of objects?
[*]taste: “manifest preferences”: “practical affirmation of an inevitable difference” (Bourdieu)
history becomes second-nature ==> affects become literal ==> (we assume we experience delight because) “it” is delightful
(often with animals) the affective differentiation ==(basis of)==> (an essentially) moral economy
cheerfulness is the most communicative of emotions (♥ Ahmed)
(Ahmed's take on) loving (happily): knowing the peculiarity of a loved other's likes and dislikes, an intimacy with what the other likes and is given --> on conditions that such likes do not take us outside a *shared horizon*
***who/what introduces what feelings to whom?***
‘question of power' = do you go along with it?
sometimes the Iranian orientation is toward maximal comfort of the others
(maintaining) ‘comfort' = (your or some) bodies “go along with it”
bond-->{ affect ==> we search for an object }
...certain objects already circulate as socila goods before we “happen” upon them --> we do not just find happy objects anywhere (--> how happy objects are found in Tasavof? located, lost, transported, sold, advertised, criticized, etc.) *happy objects point us somewhere, a “where” from which we expect so much (--> happy objects of Tasavof [or HOT] {Qur'an, khezr, woman, poetry, .../ قرآن / خضر / زن / شعر}-->their sense of values, practice, styles, and aspirations; where do they point Iranians? beyond, Zolmat, animal, shadow, everyday objects, etc. what are the feelings involving the “points” of alignment wuth these objects?) ~~--> relocation of expectations:
•from beyond to earth
•from global to local
•from future to now
•
in situations where feelings are shared or are in common (which is usually the case in the environments that I am involved with,) how do I usually play a role? ==> (re)location of responsibility
self-exclusion
to make Iran or India or German[...]
(172892)[...notes/Ajayeb notes.txt]%20.6[...]
...certain objects already circulate as socila goods before we “happen” upon them --> we do not just find happy objects anywhere (--> how happy objects are found in Tasavof? located, lost, transported, sold, advertised, criticized, etc.) *happy objects point us somewhere, a “where” from which we expect so much (--> happy objects of Tasavof [or HOT] {Qur'an, khezr, woman, poetry, .../ قرآن / خضر / زن / شعر}-->their sense of values, practice, styles, and aspirations; where do they point Iranians? beyond, Zolmat, animal, shadow, everyday objects, etc. what are the feelings involving the “points” of alignment wuth these objects?) ~~--> relocation of expectations:
•from beyond to earth
•from global to local
•from future to now
•
in situations where feelings are shared or are in common (which is usually the case in the environments that I am involved with,) how do I usually play a role? ==> (re)location of responsibility
self-exclusion
to make Iran or India or Germany happy “in bed”
(@Sina) *what ever there is in the hear and now, it does not mean you do not have to rebel or not get into trouble.
idiosyncratic likes (or dislikes) =/= jouissance
Ahmed reading many narratives of freedom, in which an indifference is “directed” as the apparent gift of freedom (, father becomes indifferent to what her daughter does as long as it makes her happy) --> the unhappy objects of difference
fantasies of proximity (in sense8 TV series) --> if only we could be closer, we would be as one
the happiness of the characters of sense8 is the promise of “the one”
...................................
how to learn to read the discursive practices of being of ajayeb? the ways each being proposes its own (or another's) changing geometry and topology, their boundary-drawing practices, their differential productions, and how eahow each being makes sense of its world
-(the authors and beings of ajayeb,) what are their capacity to discern the reality of their (relational) nature?
-how their determinate position (in their relational nature) is or may be (usefully) (con)figured as *specific connectivity*? [the question of specific connectivites of ajayeb]--> this requires from me poetics: diffractive descriptive acts
-what are the ajayeb's beings and mine intertwined practices of knowing and being?
the agential cut of the brittlestar is a survival kit: the arm is “cut” and becomes part of the other (predator)
Barad is reading the brittlestar to rework (challenge conventional conceptions of) her discipline's ontologies and boundaries =/= scientist's usual frame of application and amusement of “discovery” that feeds technological advancement, “the excitement and romantic overtones that inevitably accompany the story of the scientist as explorer breaking into new f[...]
(172894)[...notes/Ajayeb notes.txt]%20.7[...]ialization (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 globe”, “multi-modally”) --> articulation of western human rights & disarticulation of other ecology of stories
=/= Charles Amirkhanian radio programm Ode to Gravity
...................................
the protector of spiders who dies by the bite of a spider
-susceptible bodies entagled in networks of care, life and death, that are not always harmonious to popular narratives of nonviolence
...................................
ajayeb: mythoepic literature in translation from a Middle Persian corpus
-when i say ‘Middle Persian corpus’ what i actually mean is a shared world of ritual, religion, and mythology between Iranian, Urdu, Turkish, Zoroastrianism in Iran and Vedic Hinduism in India, Indo-European inheritance in ancient Iranian culture, South-Southeast Asian literatures, translations and transcreations (and transliteration) of stories (prose, poetry, drama, epic, jokes, parables, figures [that are not always part of t[...]
(172895)[...notes/Ajayeb notes.txt]%21[...]ی
(~? the advanced level of) ‘wannabe slave’
...................................
the dangerous suffixial worlders, prehensile adjective-builder, natural-inhabitant-makers of “-ian” or “-i” or “-isch” to the name of a nation/country ==> Iranian, Afgani, etc. --> makes subjects
in the case of the podcast https://soundcloud.com/norient/afghanistan-sucht-seine-musikalische-identitat-podcast listen to the way the story of the Afgani music is told by norient (“music in the globe”, “multi-modally”) --> articulation of western human rights & disarticulation of other ecology of stories
=/= Charles Amirkhanian radio programm Ode to Gravity
...................................
the protector of spiders who dies by the bite of a spider
-susceptible bodies entagled in networks of care, life and death, that are not always harmonious to popular narratives of nonviolence
...................................
ajayeb: mythoepic literature in translation from a Middle Persian corpus
-when i say ‘Middle Persian corpus’ what i actually mean is a shared world of ritual, religion, and mythology between Iranian, Urdu, Turkish, Zoroastrianism in Iran and Vedic Hinduism in India, Indo-European inheritance in ancient Iranian culture, South-Southeast Asian literatures, translations and transcreations (and transliteration) of stories (prose, poetry, drama, epic, jokes, parables, figures [that are not always part of the canon], the irreverent بى ادب, ) in Indian and Southeast Asian contexts,
my project is about learning the ‘how’ of cultivating the ability to fruitfully approach texts from different cultures and pasts
-(to study) the radical poetic force of the Persian texts--in ajayeb
-to become enhanced and enchanted in skills of reading wider ranges of linguistic registers
-to open up an approach to a dauntingly complex region of islamicated thought (not the ideological enterprise of “Islam”, which is usually badly politicized in the historical memory of the West. we could get interested in the economics of corruption and technologies of rule, the evolution of government bureaucracies and classificatory schemes, anti-colonial critique,)
ajayeb is on the side of counter-classical traditions of standard Muslem-ness, and its less elite histories and cultural forms,
(intellectual identity:)
cross-dresser of the order
autodidact odds
sufis, merchants, nomads, poets, pilgrims, smugglers, laborers,
religious identity, religious knowledge, religious violence,
medieval persian mysticism:
•oral, temporal nature of speech
•speaking I to the unknown and unknowable Other
•the discourse of love
•apophatic discourse -->? politically subversive
•linguistic fragmentation, edges of meaning
•
...................................
dense and textured stories<[...]
(172899)[...notes/Ajayeb notes.txt]%21[...]ac of leaves, sharp-edged collectivities like race, ethnicity, class, gender, generation and religion, }--> “one ventures from home”
-a thing hollowed out by its labyrinth of edges; incessant interlinking
-a contact aesthetics
-a virtual mapping of things in a state of potential (Thrift)
-a sheer recognition of a sheer recognition: “we are from around here"-->{as *active survivors of the unexpected encounter and knowing readers of emergent situations*} (Roazan)
-turns spaces into animate envelopes that produce worlds (Sloterdijk)
-a form of worlding--an intimate, compositional process of dwelling that bears, gestures, gestates آبستن, worlds (Heidegger)
-the labored viscerality احشايى of being ‘in’ whatever's happening renders choices, aesthetics, surfaces and materialities *a part of something* (Stewart) ~~apass--> the sentience, of a worlding (lightened by soft scenes of the human condition [played out in:
•forms of pleasure @Sina
•weakness @Maarten
•fun @Elen
•humor @Eszter
•acquiescence رضايت ,تن در دادن @Leo
•self-deprecation اظهاربيميلى @Lili
•the intimacy of قبيح دانستن deprecating others @Xiri
•a bad but human habit @Aela
•some wicked little sorcery @קݙ
•])
-
-an attunement that takes form
-a milieu in which the mouth relaxes into a town accent (نواحی?)
-a disorientation in the face of what lies beyond (Janina)
-a love affair with light and color (Foad)
-uncurtained windows (my mother)
-
-
-->{
•one recognizable entity with qualities
•lived modalities
•a history of its social production and uses
{elements, scenes, encounters, }--they-->{sediment, accrue, circulate, unfold, go flat, }-->{saturate a situation, fly under radar, pull into alignment, fall out of sync, }--> “a regional aesthetic[...]
(172901)[...notes/Ajayeb notes.txt]%21.3[...]f all kinds}
astrology
fortune-telling
*an attunement to specters*
-a farmer admitted getting into ‘the snare of the devil’ because he had a large family and ‘the world went hard with him.’
robustness in cold weather
[title]
making of edges and scenes in ajayeb
character or texture of an edge
(ajayeb is made of elements that were) a thing sensed with certainty (yet made up of a shifting, edgy composite)
[a sentient shadow called jinn, God, darkness of a pit, a cycle, etc.]
--or--> made scenic *as a site of a world's potential* (= ajayeb)
--the scene of a thing's demise
an edgy irruptive event
rules and edges are OK when separate, but together, a bad combination
(Karin + Sina + Hanno) we were humans together
--we adjust ourselves to the done deal that things happen--
(we find ourselve being) “from here” in a world made intimate through forgiveness, denial, detachment flowing in after a surge of something bad--a close call [Stewart]
*what are ajayeb's turns (and turn backs) to the inarticulate real?
hallucinogenically down-to-earth (Aela)
what are ajayeb's state of emergent expressivity [today]? (that tries to guess and describe ‘what is happening’) **** things that happen are incitements to form ****
--> intensities become expressive --> an خونسرد impassive corporeality --> intensities pass from body to body --{
•human bodies
•animal bodies
•machine bodies
•bodies of thought
•ecosystems
•visceralities and noumena [a thing in itself, as distinguished from a phenomenon] spread out across a vast atmospheric field
sediments of ajayeb:
•obvious
•much remarked
•cryptic --> favored
•situationally precise
how ajayeb is an improvisatory conceptuality?
does ajayeb-writing takes place in singularity? (because every worlding is singular and precise ==> the pleasure of its recognition)
#my project in apass has been a practice of writing that is an experiment in attuning to ajayeb's tune
ajayeb reports of:
•affect that has become native***, attaching to bodies and socialities, to an ethos***
with ajayeb (with Stewart) i am learning:
•to approach the tactile compositionality of things
•de-dramatization of academic thought
•to approach the thing that throws itself together *slowly and enigmatically*--> #andakhtan, andaze
•a descriptive detour (with Latour)
•a lyrical evocation (with Stewart)
•a method of awkwardly approaching an object by attuning to it as a thing of *promise and contact* (with Berlant)
•
concept: that which attunes itself to t[...]
(172902)[...notes/Ajayeb notes.txt]%21.6[...]hat throws itself together *slowly and enigmatically*--> #andakhtan, andaze
•a descriptive detour (with Latour)
•a lyrical evocation (with Stewart)
•a method of awkwardly approaching an object by attuning to it as a thing of *promise and contact* (with Berlant)
•
concept: that which attunes itself to things coming into form; is both abstract & concrete; actual & unfolding
highly fractured stone of a collective intensity (--> Iran, and most other places)
______________
ajayeb was/is very much committed to the concrete: that means committed to speculation and curiosity (and not the demystification and uncovering truths that support a well-known picture of the world) (it was only to a certain degree in support of the middle age islamic picture)
*a something both animated and inhabitable
how to approach a weighted and reeling [walk as if unable to control one's movements] present?
(to name)
(Stewart > Berlant:) objects and scenes of desire hold promise, keeping whole clusters of affects magnetized to them
-an individual's abstract yet contingent desire to feel like he or she is “in” something or can recognize something [@Lili, Aela]
***promise is always promise to be present to the scene
i am reading in ajayeb the actual lines of potential that a something coming together calls to mind an sets in motion
exert palpable pressures
(working with ajayen equip me with recognizing the) immanent نافذ, obtuse پخ, erratic ويلان (=/= “obvious meaning” of semantic message and symbolic signification;) to pick up density and texture
(in tasavof, in iranian poetry, in ajayeb, in my peer's works, )
-asking: what potential modes of knowing, relating, and attending to things are already somehow persent in them --> potentiality & resonance
(according to Stewart) ordinary affects are more directly compelling than ideologies, as well as more fractious, multiplicitous, and unpredictable than symbolic meaning*** (in short: canon of “Thinking”) --> “bigger” structures and underlying causes obscure the ways in which a reeling present is composed out of heterogeneous and noncoherent singularities
-Sven's ordinary affects and DJings --> his noncoherent singularity ==> a nonrepresentational theory is needed to address them
asking Sven:
•what needs attending to (for you)?
•what/who are you in conversation with?
[scenes and selves]***
•layered textures of a scene
(paying attention to pressure points of ajayeb ==>)
in ajayeb, what is
•maintained as a prized possession
•left to rot
•hardened into little mythic kernal
•morphed into a cold dark edge
•hopeful
[...]
(172903)[...notes/Ajayeb notes.txt]%21.6[...]cts of critique: “associative account of the modification and reciprocity of bodies and actions, environs, senses, rhythms, tones, and proprioceptions"[: sense of the position of parts of the body, relative to other neighbouring parts of the body]
•objects of database: “are soicialy, poetically, materially compositional”
the social, the subject, matter and event are comprised of:
•affects
•potentialities
•energetics
•attunements
•orientations
•disorientations
•atmospheres
=/= finished actualities*
ajayeb is compositional, that means something reaches a point of expressivity, something throws itself together as matter already configured yet enigmatic and provocative
(Stewart helping me talk ajayeb)
(am i working to) bridge between more compositions (?)
“watching a spider negotiate its unlikely territory”
(useless concentration)
Foad, Sina, we were a slipstream of sensations made of all the ways that world impressed itself upon us
[*]world: a partial stabilization of practices, capacities, tendencies and affordances in the form of a recursive patterning (Anderson + Harrison > Stewart)
•mixed-media compositions of matter and thought-feeling
•the world of ajayeb magnetizes materialities and forms of alertness for me to what's singular and prolific. i am circling through a heritage of (iranian) romanticism and pragmatism to arrive (with Stewart) at “the precision of a worldly composition's mattering forms”
◦*worlding: happens as matter poems composed of sensations, motion, bodies, and objects (--@Luisa)
•an attachment to the forms and forces of emergence and concrescence itself [...] in the actuality of this and that
learning from my mother by moving in the manner of her
we become *sentient* in making massages that courses in-between self and world
[*]pragmatist (thought): a moment like the front edge of an advancing wave crest always becoming more than itself
[*]writing: an experiment that can register years of living out the thing that is just then froming up the world as “...”
love folters and blows
Janina, teaching me, being in love with the surface of the world
@Elen, she shouts: drive! and see what happens to your senses.
Taussig's “I Swear I saw This” is the stuff of ajayeb. he wrote a book about a drawing he made in his notebook when he saw what might have been a woman leaning over what looked like a man lying down at the enterence to a freeway tunnel in Medellin in 2006 --> ajayeb is also about writing about what ‘might’ be or have been.
**a mediation on writing and drawing in a horrible world**
#my drawings in my[...]
(172904)[...notes/Ajayeb notes.txt]%21.8[...]>
Janina, teaching me, being in love with the surface of the world
@Elen, she shouts: drive! and see what happens to your senses.
Taussig's “I Swear I saw This” is the stuff of ajayeb. he wrote a book about a drawing he made in his notebook when he saw what might have been a woman leaning over what looked like a man lying down at the enterence to a freeway tunnel in Medellin in 2006 --> ajayeb is also about writing about what ‘might’ be or have been.
**a mediation on writing and drawing in a horrible world**
#my drawings in my notebook/papers in our apass meetings
-a hand that draws a scence also draws itself into its corporality, conjuring it in the manner of
-a line records as for what it leads the doodler to see
-“a autobiographical record of a discovery of an event” --> a trace and suspension of a wobbly emergence of alertness (to what my friend might have said) ---> these are lived abstractions
possible paradigms for the convergence of emergence:
•affinity --> Leo
•complexity --> Eszter
•(auto)poiesis --> Hoda
•perception as action --> Elen
•speculative realism --> Zoumana
•radical virtualization --> Aela
--> we are all somehow busy (in apass) with reorienting to the creativity of thought-action crossings
life is germinaly جرثومهای aesthetic, and the aesthetic anywhere is already political* --> Kenney
[title]
ajayeb's stories of natural and dreamed up things
the immaterial matterings of supra-personal imaginal real of ajayeb forms
(different names for the same thing:)
•forms of emergent in the conduct of life (Nietzsche, Foucault attending to the intimate relations between knowledge and power)
•worlding, the mirror play of materiality and its poetic composition (Heidegger)
- planes of expressivity reaching a point of recognition or force (Deleuze and Guattari)
•the shimmer (Barthes)
•rhythm in itself (Lefebvre)
•structures of feeling into political theory (Raymond Williams)
•forms emergent in the conduct of life are immaterial matterings --> *the contact aesthetics* of natural and dreamed up things throwing themselves together (Stewart)
ajayeb is a literally unblievable image, a sociality, a muscle, a world thrown together in a sensory refrain witnessed by a present subject; collective dreamed up nature and historical presents ripe with rhythms and speeds, with streams of matter and thought; ajayeb is a capacious assemblage
ajayeb stories are:
•material-sensory arc of history
•series of absent/present (moments) sensed through forms and events
lostness or reslessness of drifters
fantasies of potential “home”
(a plce of)[...]
(172905)[...notes/Ajayeb notes.txt]%21.9[...]s that were once named, perhaps written down, (differently than now,) through some kind of trickery (called citation,) and then metastasized (spread throughout a body) into circulation (readings, translations, etc.) are raised, incised, made singular and charged
•ajayeb's stories/reports ~= forms of co-recognition, something witnessed that gets cooked down into something saucy***
•ajayeb's writing: a more-than-representational method of writing attuned to the qualities of phenomena
•ajayeb's fabulations (appear as:)
◦(atmospheric) traces
◦(momentary) might-have-beens
ajayeb = people + matter + real --> *point of figuring compositional reals*
fast-forwarded throught great arcs of *history-in-itelf* or *place-in-itself* in The Time Machine (2002 film)
what are the river and field doing now?
[*]theory: drawn through writing into the ways that people and things venture out into [*]reals:
•a recursive haeccity (Deleuze and Guattari)
•transversal arrays of qualities or activities which, like musical refrains, give order to materials and situations, human bodies and brains included, as actions undertaken act-back to shape muscles and bone senses (Anderson + Harrison)
•a mattering that is about the (contingent and temporary) becoming-determinate (and becoming-indeterminate) of matter and meaning (Barad)
•built out of difference and repetition (Deleuze)
•composed of potentiality and loss (Berlant)
•lean toward that which exists singularly as event, or as a gap, without ground or against the background of nothing (Dewsbury)
[*]reality: a rhythmic alteration between objects, events, and words---an uncreated world---{reverb between word and world --> [*]worling: a transposition of the existing knowledges already possible in a joke or a gesture --> singularities gathering and dissolving, #tools[...]
(172906)[...notes/Ajayeb notes.txt]%22.2[...]•blue --> a limited, temporary success in fixing experience in a pattern
•
a landscape animated by the primariness of color =/= Molenbeek
american indians became “red” through a complex semiotics of encounters with colonists
...who knows what kinds of desires, fears and dead ends
(pay attention to Stewart list making narrative:)
events, sites, actors, stakes, consequences, properties, competences, modalities, attunements, velocities
... a world ==> ephemeral sparks ==> an atmosphere ==pulled==> qualities of sociality, personality and language out of people [--> ajayeb] ==created==> spaces of care, territoriality, order, horror
the stark mantras of representational critique: that the play of abstract categories (real/fabricated, nature/human habitat, wild/tame, red/white, high/low, etc.) bloodlessly determine worlds or adequately describe them ==> { everything is political = to always know what the political is }--> ‘political’ : something that exists in the big picture of broader significance, something strongly obvious (but not to most people!) that meanings can be automatically assigned to things and are the basis of those things’ value -->!@Ali
the effect of context
matters of composition, each with a “we”:
•feeble نحيف
•experimental
•eccentric --> Elen
•habitual --> my mother
•generous
•gestural -->
•half turned away
•reached the expressivity of a mood, a tone of voice
•do they lighten things or load them down?
...a composition made explicit in the figure of *the active survivor* and *the knowing reader of impacts* --> a watchfulness-turned-impulse that ends not on meaning but in the haptic, multi-angled, sensorimotor qualities of a world's unimaginable detail
(@Varinia) qualities sensorimotor interactions with environments that are not reducible either to thoughts and imaginings:
•*richness: a scene spied provides infinite detail beyond what you can invent --> #excess
•*bodiliness: the motions of the body affect sensory input
•*insubordinateness: the world has a life of its own; things moved by themselves
•*grabbiness: sensory impacts matter apart from their cognition
--> having a phenomenal experience is having skills with these qualities** [@Hoda]
an ecology of potentialy marked by violence and care
...................................
[Alberti]
we might:
•provide a better understanding
•provoke novel realities/ontologoes (to emerge from material)
•provoke an understanding in the context of the everyday
*(Latour, Whitehead, Law:) archeological entity = ontological entity (by nature) }==> productive of reality
[...]
(172907)[...notes/Ajayeb notes.txt]%22.3[...]
matters of composition, each with a “we”:
•feeble نحيف
•experimental
•eccentric --> Elen
•habitual --> my mother
•generous
•gestural -->
•half turned away
•reached the expressivity of a mood, a tone of voice
•do they lighten things or load them down?
...a composition made explicit in the figure of *the active survivor* and *the knowing reader of impacts* --> a watchfulness-turned-impulse that ends not on meaning but in the haptic, multi-angled, sensorimotor qualities of a world's unimaginable detail
(@Varinia) qualities sensorimotor interactions with environments that are not reducible either to thoughts and imaginings:
•*richness: a scene spied provides infinite detail beyond what you can invent --> #excess
•*bodiliness: the motions of the body affect sensory input
•*insubordinateness: the world has a life of its own; things moved by themselves
•*grabbiness: sensory impacts matter apart from their cognition
--> having a phenomenal experience is having skills with these qualities** [@Hoda]
an ecology of potentialy marked by violence and care
...................................
[Alberti]
we might:
•provide a better understanding
•provoke novel realities/ontologoes (to emerge from material)
•provoke an understanding in the context of the everyday
*(Latour, Whitehead, Law:) archeological entity = ontological entity (by nature) }==> productive of reality
to focus on practices in which all possible elements of the process must be understood as active and creative (--> # equipment list)
*“to take seriously" = to accept at a fundamental level the truth of a claim and to doggedly follow its consequences
(form an ontological and conceptual perspective)
(--> dogs follow consequences)
(indigenous thought is treated as a theoretical discourse on the nature of reality =/= an interesting interpretation of it)--> to take seriously the indigenous metaphysics of multinaturalism [or ajayeb] as a philosophical intervention : to trace out its effects on [our] concepts
multiculturalism: a single objective universe and many cultural interpretations of it
multinaturalism: multiple universes and a single mode of interpretation (Viveiros de Castro)
==> perspective =/= a different “point of view” on (the same way of knowing or seeing) qualitatively different worlds }-->* situated knowledges, #elephant parable
no: no --> de-historicizing effects of imposing psycho-cognitive shamanic models of art
no --> purely cognitive significance (of...)
*miniature: a ritual activity, a grave offering, a sympathetic magic, a capture of the power of the original
--> common stories [...]
(172908)[...notes/Ajayeb notes.txt]%22.4[...]ual perspective)
(--> dogs follow consequences)
(indigenous thought is treated as a theoretical discourse on the nature of reality =/= an interesting interpretation of it)--> to take seriously the indigenous metaphysics of multinaturalism [or ajayeb] as a philosophical intervention : to trace out its effects on [our] concepts
multiculturalism: a single objective universe and many cultural interpretations of it
multinaturalism: multiple universes and a single mode of interpretation (Viveiros de Castro)
==> perspective =/= a different “point of view” on (the same way of knowing or seeing) qualitatively different worlds }-->* situated knowledges, #elephant parable
no: no --> de-historicizing effects of imposing psycho-cognitive shamanic models of art
no --> purely cognitive significance (of...)
*miniature: a ritual activity, a grave offering, a sympathetic magic, a capture of the power of the original
--> common stories about how miniatures can be interpreted in archaeology
(ontological research approach)_
scale is utterly important because “careful attention to alternative ontologies of scale introduces new interoretive possibilities for...” (Alberti)
*ontology: the sense of a real, solid world
for example the question of “the substance of the world”, everyone has answered that already (reiterating that which makes sense) ==> concept of real --(invent)--> *cosmology (<-- this is not a relativizing gesture) ==(force)==> production of new concepts and materialities
@Eszter: importance of asking the right questions: unless we do, the answers make no difference (Grosz)
scopes and scales ()--> “dimensionally manifold weave of knowledge worlds” (Haraway + Katie) are at stake in:
•science display
•TV series
•ajayeb
•pet video
•emergent transdisciplinary scholarship
•transmedia commercial apparatuses
•
*with reading/enacting ajayeb what is at stake is the “effectivities in realizing knowledge stories” --> epistemological affects
[*]scale
•operates through intensity and not size
•emergent and performative (Jones), (juxtapositions of) scales ==> “interesting psychological and phenomenological effects”
•a flat approach to scale does not separate the social and material, or the micro from the macro ==> [*]size: (emerges as a possibility, as) one means of enacting the potential of another scale; accidental effect of intensity: materialization of intensity and excess ==> humanity***
•is about intensity and excess --> potential for visibility/invisibility and proximity to the original condition of undifferentiated, intensive difference (~=? hayula; perfect formless form)***; intensive different “h” of hayula هیولا...
◦ه
◦ه
[...]
(172909)[...notes/Ajayeb notes.txt]%22.4[...] (Grosz)
scopes and scales ()--> “dimensionally manifold weave of knowledge worlds” (Haraway + Katie) are at stake in:
•science display
•TV series
•ajayeb
•pet video
•emergent transdisciplinary scholarship
•transmedia commercial apparatuses
•
*with reading/enacting ajayeb what is at stake is the “effectivities in realizing knowledge stories” --> epistemological affects
[*]scale
•operates through intensity and not size
•emergent and performative (Jones), (juxtapositions of) scales ==> “interesting psychological and phenomenological effects”
•a flat approach to scale does not separate the social and material, or the micro from the macro ==> [*]size: (emerges as a possibility, as) one means of enacting the potential of another scale; accidental effect of intensity: materialization of intensity and excess ==> humanity***
•is about intensity and excess --> potential for visibility/invisibility and proximity to the original condition of undifferentiated, intensive difference (~=? hayula; perfect formless form)***; intensive different “h” of hayula هیولا...
◦ه
◦ه
◦ه
◦ه
Alberti argues for a form of ontological symmetry between the theory we bring to bear on our evidence and the way that material acts as evidence (@Seba)
*[mesopotamia] chronically unstable bodies
a corpus of zoo-anthropo-biomorphic artifacts and traps
anthropomorphism manifest in distorted corporeal forms and appendages ضميمه
all sorts of dualism are at work in the archaeological imaginary of the region from Amazon to the Andes
marking a body =/= representation of that act
Alberti's arguments”
•the fantastic forms, bulges, protuberances برامدگى, and other modifications of bodies and pots express a general concern with “shoring up” or “fixing” a world conceived of as inherently volatile فرار --> bodies (pots and people) were considered “chronically unstable”* {pots --> intentional activation of affective capacities in the clay; pots and bodies are “grown” in he same way}
•chaotically scale-changing, their scale is one of intensity and excessiveness (--> figure-ground relationship between visible/invisible, body/soul)
*perspectivism: all species potentially share a way of knowing with humans. their “essence” or “soul” is human : they see themselves as human and others as animals
*to occupy a body = to have a perspective on the world*
•an intensive difference that carries the human/nonhuman difference to the inside of every existing thing --> there is no a priori reason for everything not being a subject [--> also Sadra]
[*]bodies:
•bundles of affect : collection of affects bundled into an unstable bodily form[...]
(172910)[...notes/Ajayeb notes.txt]%22.5[...]/>
•chaotically scale-changing, their scale is one of intensity and excessiveness (--> figure-ground relationship between visible/invisible, body/soul)
*perspectivism: all species potentially share a way of knowing with humans. their “essence” or “soul” is human : they see themselves as human and others as animals
*to occupy a body = to have a perspective on the world*
•an intensive difference that carries the human/nonhuman difference to the inside of every existing thing --> there is no a priori reason for everything not being a subject [--> also Sadra]
[*]bodies:
•bundles of affect : collection of affects bundled into an unstable bodily form
•carrying out specific tasks
•sensing the world in particular way
•sharing capacities and habits with others in what keeps a body as it is and maintains its similarity to other bodies in a group
•coincident with subjectivity* --> you need a body to know
--> (particular differentiation of a body:) body ornaments, clothing, sex, and other so-called cultural markings are no different in kind from the so-called natural markers of bodily difference and capacity: ***clothes ~= claws ~= affects*** --> “sign and substance of capacities and dispositions” (Alberti > Hugh-Jones > Viveiros de Castro)
*marking, molding, painting, adorning, clothing, piercing, and otherwise working on body ~=> to fix a body ==> to stabilize an otherwise wildly unpredictable perspective and world*
*body surfaces of spirits and humans are often brilliant and intensely marked* --> excessive corporeality --> potency of the embodied subject: their “scale” [in timespace tey-ol-arz] as efficacious beings, dense with affective capacities, (the body that is marked with tey-ol-arz incites embodied subjects)--> *trap* (operates along scale) [sufi's termporal “scale” (in tey-ol-arz طیالارض) as her/his efficacious being, dense with affective capacities for Attar in Tazkirat al-Awliya (--> also relevant for pit-story #measurement) --> the figure of the moving sufi across scales of spacetime on geo, works as a trap precisely along this scale --> materialization of intensity and excess ==> humanity]
* bodies ~= artefacts : sites of subjectivity *
*soul: the capacity to transform: a matter of chaning bodies
dead --> ancestor
(transformation is an ontological event: “-->”), @Hoda
for Wari to have a soul is a sign of danger, a sign that some transformation (of perspective) is imminent []
ajayeb is full of stories of instability: one's soul is always vulnerable to ontological predation by another spirit or person ==> one's perspective can always change
“correspond” is keyword in working with ontologies : ‘interpretations correspond with stable ontologies’
(this we must take things as -->) ontological =/= analogical (<-- representat[...]
(172914)[...notes/Ajayeb notes.txt]%22.6[...]orm
•carrying out specific tasks
•sensing the world in particular way
•sharing capacities and habits with others in what keeps a body as it is and maintains its similarity to other bodies in a group
•coincident with subjectivity* --> you need a body to know
--> (particular differentiation of a body:) body ornaments, clothing, sex, and other so-called cultural markings are no different in kind from the so-called natural markers of bodily difference and capacity: ***clothes ~= claws ~= affects*** --> “sign and substance of capacities and dispositions” (Alberti > Hugh-Jones > Viveiros de Castro)
*marking, molding, painting, adorning, clothing, piercing, and otherwise working on body ~=> to fix a body ==> to stabilize an otherwise wildly unpredictable perspective and world*
*body surfaces of spirits and humans are often brilliant and intensely marked* --> excessive corporeality --> potency of the embodied subject: their “scale” [in timespace tey-ol-arz] as efficacious beings, dense with affective capacities, (the body that is marked with tey-ol-arz incites embodied subjects)--> *trap* (operates along scale) [sufi's termporal “scale” (in tey-ol-arz طیالارض) as her/his efficacious being, dense with affective capacities for Attar in Tazkirat al-Awliya (--> also relevant for pit-story #measurement) --> the figure of the moving sufi across scales of spacetime on geo, works as a trap precisely along this scale --> materialization of intensity and excess ==> humanity]
* bodies ~= artefacts : sites of subjectivity *
*soul: the capacity to transform: a matter of chaning bodies
dead --> ancestor
(transformation is an ontological event: “-->”), @Hoda
for Wari to have a soul is a sign of danger, a sign that some transformation (of perspective) is imminent []
ajayeb is full of stories of instability: one's soul is always vulnerable to ontological predation by another spirit or person ==> one's perspective can always change
“correspond” is keyword in working with ontologies : ‘interpretations correspond with stable ontologies’
(this we must take things as -->) ontological =/= analogical (<-- representation of a world, an ego, etc.)
how to approach (iranian miniatur and) miniaturization?
miniaturization have powerful and often unsettling (because paradoxical) cognitive and perceptual effects* --> these effects (in the case of figurines) enable people to enter “other worlds” (to think, manipulate and influence)
(in figurines) all the senses are implicated ==> “perceptually explosive objects” (Bailey)
•onto-transformative effect of miniaturization
*anthropocentrism of the scale of the human --> default ontological scale, self-evident human-sized body (-->?! the little bike i gave Elen, did i propose that kind of critique?)
-which organs are empha[...]
(172915)[...notes/Ajayeb notes.txt]%22.6[...]fects (in the case of figurines) enable people to enter “other worlds” (to think, manipulate and influence)
(in figurines) all the senses are implicated ==> “perceptually explosive objects” (Bailey)
•onto-transformative effect of miniaturization
*anthropocentrism of the scale of the human --> default ontological scale, self-evident human-sized body (-->?! the little bike i gave Elen, did i propose that kind of critique?)
-which organs are emphasized in iranian miniature?
(organs of knowledge: eyes, ears, mouths, skin)
-properties of materials and their relationship to form only ever emerge relationally }--> how can i construct an approach for iranian miniatur, or radif in these terms
◦countors --> decomposes to the shape of horses
◦gold
◦fields
--> and these forms emerged for people *who knew how to see it*
iranians experienced everything about the world as ‘...’ ? (جای خالی را پر کنید) --*-- the growth of children in an unreliable world نگرانی (#modalities of negarani)
inconstant and unreliable, continually threatening to transform ==> ontology involving matter =? metaphysics
(the drama of) finding the correct scale
***(Bailey > Alberti:) (“paradox of multiple worlds”:) when “other worlds” are precisely what is expected by an audience for whom the world is inherently unstable *** [<-- this is an iranian mode: loving outsiders, construct metaphysics, proliferating ajayebnameh, make belief in images, make thinking about kharej خارج, loving America, etc.]
}--> this was also why i couldn't think with Pierre's “other future” proposal; i am already living it
Alberti asks: will an ontological shift in scale reveal new ways of cenceptualizing the miniatures (the patterns)?
in Miyazaki the figure's size are part of an instantiation of scale rather than respond to an imposed scale
a scale must grow indiginously
Amazonian soul <~~--> harkat johari <~~--> tey-ol-arz طیالارض --> teleportation and tazkie nafs ?!
-designating a condition of transformability: all bodies contain the potential to transform into other bodies --> intrinsic capacity to be something else --> harkat johari حرکت جوهری
*tey-ol-arz --> intrinsic capacity to be somewhere else; [is tey-ol-arz in tasavof also about scale, body? (intensive difference) (condition of transformability is articulated in tey-ol-arz in terms of geo-temporal scale shift...)--> a moment of indiscernibility between “here” and “there” --> a super-divided being (intensive multiplicity) --> *(a specific form emerges:) a dynamic and intensive corporeality* (--> excessive intensity of all spirits) --> my argument is that tasavof is not the negation of body in favor of soul --> the key is not size or time but intensity or excess ==> to think tey-ol-arz: to think in[...]
(172917)[...notes/Ajayeb notes.txt]%22.7[...]e” and “there” --> a super-divided being (intensive multiplicity) --> *(a specific form emerges:) a dynamic and intensive corporeality* (--> excessive intensity of all spirits) --> my argument is that tasavof is not the negation of body in favor of soul --> the key is not size or time but intensity or excess ==> to think tey-ol-arz: to think in many kinds of times, flesh, vulnerability, etc.]
tey-ol-arz metaphysics is based on the idea of a radical and infinite superposition of states: insides and outsides ~= heres and theres : are figures and ground to each other (--> #beyond)
--> there is no interior space to the body (~ there is no there/beyond to the body,) just an invisible body
#work on an exposure of work with tey-ol-arz with other interested artists
in Tehran, maybe in my parents house, informal space for opening a discussion in Farsi-English
(involve Pierre? where to get money?)
*campus: (a place where) new kinds of conversations are being invented in stabilized and social forms (sometimes departments, sometimes just research clusters)
i need to make that kind of mini-scale of quasi-organization between Tehran and Brussels: workshops, episodic and travel-mediated knots of practice
**(Alberti 2013 argues that) anything in the immediate, intimate vicinity of people can be subjectivized or personified through exchange and shared affects** --> an argument for ajayeb
‘to know a thing' = 'to subjectivize it’ : to add the maximum amount of intentionality to them (--> #equip them to talk well)
pots made to:
•to communicate (to an audience)
•to establish (relationships)
•to persuade (others of their point of view)
de-subjectivization: sometimes (objects) left deliberately partially subjectivized, semi-potent in their potential to know and be known
the intensely subjectivized pots --> *impede activity and enable knowledge*
•convince
•avtivate
-
•persuade
•communicate
•establish
eyes wide open: inability to see the invisible
*to see is to be seen*
buried pots, relational bodies firmly in place, teaches the dead to see properly, to maintain a perspective (Albeti)
[title]
(with Alberti) trap-thinking for ajayeb storytelling --> to make capable of knowing different things, invoking, quoting, reciting, citing, exicing, inciting different kinds of knowledge [cit- : to call, start] --> mobilizing #citational apparatuses --> they enter into a ‘type’ of relation particular to each
[*]traps(/pots): bodies fully engage in perspectival communication and battles of will, variously constructed and provided with affects and capacities, capable of knowing different things and of inciting different kinds of knowledge through [...]
(172921)[...notes/Ajayeb notes.txt]%22.8[...]tments, sometimes just research clusters)
i need to make that kind of mini-scale of quasi-organization between Tehran and Brussels: workshops, episodic and travel-mediated knots of practice
**(Alberti 2013 argues that) anything in the immediate, intimate vicinity of people can be subjectivized or personified through exchange and shared affects** --> an argument for ajayeb
‘to know a thing' = 'to subjectivize it’ : to add the maximum amount of intentionality to them (--> #equip them to talk well)
pots made to:
•to communicate (to an audience)
•to establish (relationships)
•to persuade (others of their point of view)
de-subjectivization: sometimes (objects) left deliberately partially subjectivized, semi-potent in their potential to know and be known
the intensely subjectivized pots --> *impede activity and enable knowledge*
•convince
•avtivate
-
•persuade
•communicate
•establish
eyes wide open: inability to see the invisible
*to see is to be seen*
buried pots, relational bodies firmly in place, teaches the dead to see properly, to maintain a perspective (Albeti)
[title]
(with Alberti) trap-thinking for ajayeb storytelling --> to make capable of knowing different things, invoking, quoting, reciting, citing, exicing, inciting different kinds of knowledge [cit- : to call, start] --> mobilizing #citational apparatuses --> they enter into a ‘type’ of relation particular to each
[*]traps(/pots): bodies fully engage in perspectival communication and battles of will, variously constructed and provided with affects and capacities, capable of knowing different things and of inciting different kinds of knowledge through the types of relations they entered into
______________
archaeological material ~= myrtle (=/= marble)
[*]ontology: a theory and experience of what exists
*hylomorphic model of production (underlined by the substance ontology) ~= marble
=/= myrtle
=/= ajayeb's inscribings
a making which assumes that form is inscribed onto passive matter
that pots accrue (انباشتن منتج) meaning through their processes of manufacture and role in social relations
~ form is brought to matter by an agent with a design in mind (Ingold) --> a concept of material culture in which “brute matter” is shaped by cultural agency
traces of action --> skilled means of representing a mental image
~= ‘design’ (as conventionally conceived) : to ‘project’ future states
[*]perspectivist theory: the conception according to which the universe is inhabited by different sorts of persons, human and nonhuman, which apprehend reality [...]
(172922)[...notes/Ajayeb notes.txt]%22.8[...]ncy
traces of action --> skilled means of representing a mental image
~= ‘design’ (as conventionally conceived) : to ‘project’ future states
[*]perspectivist theory: the conception according to which the universe is inhabited by different sorts of persons, human and nonhuman, which apprehend reality from distinct points of view (Viveiros de Castro)
-it suggests that there is no interior space to the body, only superposition of body and soul: the human form is, as it were, the body within the body, the naked primordial body [hayula]--the soul of the body --> infinite superposition of states #tey-ol-arz
--> the body, not the mind (or ‘soul’), is the seat of knowledge, different parts of the body know in quite distinct ways: (loci/organ of knowledge:)
•hand knowledge (meken una)
•eye knowledge (bedu una) (particularly prominent sometimes...)
•ear knowledge (pabinki una)
•liver knowledge (taka una)
•skin knowledge (bitxi una) <-- knowledge of sun, rain and wind is acquired through the skin
(painting, ear piercing can also facilitate the absorption of knowledge into the body)
[*]bodies ~= artefacts : sites of subjectivity
•the body is fabricated, just like the pot [Alberti]
•as ‘lived experience’ performs, communicates and extends personhood through inscriptive and representational practices that fully incorporate material culture and the surrounding world. (Joyce)
•people are made: bodies are composite transformations of artefacts from the time of myth* [for example] Wari pay much attention to human bodies to ensure proper growth, which is regarded as a collective responsibility: they are moulded and shaped by kin from foetus through to adult. actions carried out on the body, such as massage, painting and piercing [and negarani of iranian mother] are seen to have profound and lasting effects
•each being is stabilized through acts of care --> what are babies for iranians (and iranian mothers)? {[*]affect: dispositions or capacities which render the body of every species unique: what it eats, how it moves, how it communicates, where it lives, whether it is gregarious دسته اى or solitary ==(such practices ensure that)==> **individuals act and see in the same ways as their kin** }--> is this what mother does? (has to do with the ability or threat of transformation? -->) *#practices of care and نگرانی negarani are the production of a distinctly human body ~ naturally human ~=> different bodily constitutions of the subject ==> different worlds
a process that crucially entailed inconstancy: a continuous creative response to the exigencies of somatic uncertainty and ontological risk =/= intentional image into a realized product (a bad story of technology)
let's resist:
•the vessel metaphor
•the body's dual character as biological and cultural
ar[...]
(172924)[...notes/Ajayeb notes.txt]%22.9[...]o a realized product (a bad story of technology)
let's resist:
•the vessel metaphor
•the body's dual character as biological and cultural
archaeologists’ understanding of what bodies and artefacts are ==> a model (based on analogy) ==> “pot =/= body”
****sex and aging, defined as the real “physical characteristics” of the body that underpin human experiences --> usually remains unaltered
(for instance check the TV series Six Feet Under, how David's gay-ness is an intrinsic absolute fact of his body that underpins all his experiences)
we “wear”:
•sex
•aging
•personal feelings
•Iranian, or German, (basically being anything)
•
(basically in all Hollywood imaginings and standard archaeology) artefacts are only assigned secondary agency --> animacy is not considered as inherent attribute of the artefactual *** (Gell)
--✕--> pots as living organisms subject to processes of growth
(Ingold's) ecology of materials is characteristic of work that focuses on the inherent vitality of things (Barad)
*production: an ongoing process that produces both maker and object
(Alberti proposes) a change in focus: (from) *stopped up objects* --(to)--> *leaky things*
in his writing Alberti finishes 3 or 4 times his paragraphs with the same characterization of his field: “chronic instability of a world constantly at risk of transformation”
“if everything can be human, then nothing is human in a clear and distinct way.”
Viveiros de Castro
[*]subjectivity: a condition and outcome of all affective relations =/= a capacity that can be awakened in a seemingly inert thing
=/=?! transference, (is transference an object-oriented account?)
the active nature of materials refers to their recognized capacity to escape form : their untrustworthiness
(a paradime for creative arts:) artifactual production --> animal creativity
(in Amazonia, and) in ajayeb, no distinction is made between thoughts, feelings, body and mind --> thoughts and actions happen in the same ontological space
(Alberti > Viveiros de Castro)
...................................
shift from an epistemological to an ontological register in theoretical archaeology
critically ontological: turning insight back on the archaeological project
(in archaeology:) ontology = reality (what there is) / peoples’ claims about reality (a fundamental set of understandings about how the world is) }--Alberti--> one can conceptualize ontology: as a people's “beliefs about” reality / as people's actual ontological commitments (~ people's reality)
Latour's modes of existence: ontological tendencies that exist more [...]
(172925)[...notes/Ajayeb notes.txt]%23[...]y agency --> animacy is not considered as inherent attribute of the artefactual *** (Gell)
--✕--> pots as living organisms subject to processes of growth
(Ingold's) ecology of materials is characteristic of work that focuses on the inherent vitality of things (Barad)
*production: an ongoing process that produces both maker and object
(Alberti proposes) a change in focus: (from) *stopped up objects* --(to)--> *leaky things*
in his writing Alberti finishes 3 or 4 times his paragraphs with the same characterization of his field: “chronic instability of a world constantly at risk of transformation”
“if everything can be human, then nothing is human in a clear and distinct way.”
Viveiros de Castro
[*]subjectivity: a condition and outcome of all affective relations =/= a capacity that can be awakened in a seemingly inert thing
=/=?! transference, (is transference an object-oriented account?)
the active nature of materials refers to their recognized capacity to escape form : their untrustworthiness
(a paradime for creative arts:) artifactual production --> animal creativity
(in Amazonia, and) in ajayeb, no distinction is made between thoughts, feelings, body and mind --> thoughts and actions happen in the same ontological space
(Alberti > Viveiros de Castro)
...................................
shift from an epistemological to an ontological register in theoretical archaeology
critically ontological: turning insight back on the archaeological project
(in archaeology:) ontology = reality (what there is) / peoples’ claims about reality (a fundamental set of understandings about how the world is) }--Alberti--> one can conceptualize ontology: as a people's “beliefs about” reality / as people's actual ontological commitments (~ people's reality)
Latour's modes of existence: ontological tendencies that exist more or less precariously under the assault of modernization
conversion of ontological questions into epistemological questions ==> deontologizing other peoples’ *ontological commitments* [--> that Goda mistook for ideology]
*problem with pluralizing “reality” is that it might appear to be a form of cultural relativism, (demotion of) “ontology ~= culture (~ cultural beliefs about reality =/= reality)” ==back==> cultural construction
anti-Cartesian, relational, and antiontological exceptionalism
[a] Heideggerian idea: *the world we encounter is preinterpretive*
posthuman ~ nonrepresentational ~ realist ~ new materialism
(realism: an ontological approach)
•Latour's network
•Ingold's meshwork (commonality of processes across the ‘life =/= not life’) --> processes[...]
(172927)[...notes/Ajayeb notes.txt]%23[...]ng what they are in advance* (<-- useful for ajayeb studies)
•archaeological types/objects: reified sets of relations
•job of the archaeologists: establish alternative taxonomies of being
ruin memories
nonrepresentational =/={"world of ideas =/= world of things” ~= the ideas must correspond to a truth demonstrable in the world of things}
(Lucas's) materialization: we can still say things about the past with great certainty
theories + apparatuses + material remains
ontological realism --claim--> objectivity and truth may be contingent but are nonetheless demonstrable and robust
archaeologist ontological approach: working on “material pasts in the present” ~= ‘how past actually gathers in the present’ =/= “material record = fragmentary evidence of history”
•(material's temporary sensitivity ==>) [*]residue: the idea of memory objects, material entities in which the memory of a moment in time is recorded
(it is precisely the) past --endures-in--> assemblage
interpretive endeavors <--characterize-- extension of the meaning of the social
•ontology as a new interpretive tool
•additive (=/= reconstructive)
Alberti's approach (in ontological equivalence of bodies and pots in anthropomorphic ceramics from northwest Argentina...):
social ontology --> reconstruct the ontologies of past societies [<~~ my work on ajayeb]
ontological archaeology's background in feminism, queer, and phenomenological
approaches ==> interest in the body
influence of the animal turn in archaeology
nonanthropocentric zoological studies
(nomenological explorations of animal representations in Attar and tasavof)
what kinds of beings existed within the social universe of pre-Columbian Andean peoples
(renovated concept of) animism: ethnographic meta-analogy for past ontologies --> models of relationality for archaeologists to interpret material patterning in the archaeological record
investigations of personhood
(building toward a) taxonomy of past ontologies --✕--> ontological critique
(Alberti >) Viveiros de Castro's project: to systemize amerindian thought into a metaphysics such that it can have a reciprocal effect on anthropological thought and “naturalist” or Western metaphysics
ontological realism ==>{
new language attempt to imagine the complex topology of relational realities:
•Latour --> network: things exists as a consequence of the strength of their articulation
•Ingold --> meshwork =/= Aristotelian hylomorphism
•Barad --> entanglement = Quantum physics + queer theory ==> properties belong to the phenomena in question =/= inherent to things
•DeLanda --> assemblage: how hu[...]
(172930)[...notes/Ajayeb notes.txt]%23.1[...] of their articulation
•Ingold --> meshwork =/= Aristotelian hylomorphism
•Barad --> entanglement = Quantum physics + queer theory ==> properties belong to the phenomena in question =/= inherent to things
•DeLanda --> assemblage: how humans + nonhumans produced communities that changed in composition and through time in neolithic and bronze age
assemblage --replace--> context
assemblage = phenomena --> temporary, contingent, unbounded
Latourian critique of categories =/= beyond human correlationalism
pluralizing ontology ==> charges of relativism <-- ‘objective knowledge =/= contingent foundations’ }--> nonrepresentational approach =/= over interpretation, abstraction
archeology operates by seeking strong and effective articulations between theories, apparatuses, material remains
ontological realism (=/= naturalism, constructivist) --> objectivity and truth are contingent, but also demonstrable and robust
@Chloe
material record: an expression of **how past gathers in the present** (=/= fragmentary evidence of history <-- forensic approach)
past continuously unfolding and therefore changing
Alberi --> (social) ontology: a new interpretive tool
additive work (=/= reconstructive)
archeological accounts of other's ontologies
animal turn in archeology --> nonanthropocentric zoological studies
Willerselv
Viveiros de Castro
Amazona --> animism (more than any other anthropological material) has provided modes of relationality to archeologists to interpret material patterning in archeological records --> [*]animism: an ethnographic meta-analogy for past ontologies
•blurring between nature and culture
•relationship with other-than-human agencies (animal, spirit, artifact)
==✕==> ontological critique
Viveiros de Castro --> systemize amerindian thought into a metaphysics ==> to have an reciprocal effect on anthropological thought (western naturalist metaphysics)
reference to a “common world”
new animism ==> ontology becomes another name for culture
Alebrti outlining:
•anthropological project that considers ontology as a critical question productive of conceptual engagement
•work of archeologists who theorize and practice archeology on the basis of indigenous theories
}--> where new animists turn to animism for a source of analogies, critical ontology turns to animism for a source of theory
perspectivism: multiple natures (worlds) + singular culture (way of knowing those worlds) [~ working from *commonality* rather than *alterity*] --> a theoretical bomb =/= analogies based on ethnographic content
spirits experienced as diminutive yet brilliantly decorated or huge [...]
(172936)[...notes/Ajayeb notes.txt]%23.2[...]nstrable and robust
@Chloe
material record: an expression of **how past gathers in the present** (=/= fragmentary evidence of history <-- forensic approach)
past continuously unfolding and therefore changing
Alberi --> (social) ontology: a new interpretive tool
additive work (=/= reconstructive)
archeological accounts of other's ontologies
animal turn in archeology --> nonanthropocentric zoological studies
Willerselv
Viveiros de Castro
Amazona --> animism (more than any other anthropological material) has provided modes of relationality to archeologists to interpret material patterning in archeological records --> [*]animism: an ethnographic meta-analogy for past ontologies
•blurring between nature and culture
•relationship with other-than-human agencies (animal, spirit, artifact)
==✕==> ontological critique
Viveiros de Castro --> systemize amerindian thought into a metaphysics ==> to have an reciprocal effect on anthropological thought (western naturalist metaphysics)
reference to a “common world”
new animism ==> ontology becomes another name for culture
Alebrti outlining:
•anthropological project that considers ontology as a critical question productive of conceptual engagement
•work of archeologists who theorize and practice archeology on the basis of indigenous theories
}--> where new animists turn to animism for a source of analogies, critical ontology turns to animism for a source of theory
perspectivism: multiple natures (worlds) + singular culture (way of knowing those worlds) [~ working from *commonality* rather than *alterity*] --> a theoretical bomb =/= analogies based on ethnographic content
spirits experienced as diminutive yet brilliantly decorated or huge and grotesque
the more intense ==> the more body it is
(the promise of thinking through) [*]thing: a nonspecified ontological category that can be “filled” through ethnographic observation that is designed to allow ontological alterity to inform its content
recursive anthropology --> alterity: a function of the divergence between ethnographic materials and the assumptions the analyst brings to them
(if) ontology: what is ==> alterity: part of what others say ‘what is’ that does not make sense to us
(the danger of) a new metaontological orthodoxy becoming a immutable metaphysic
archeological alterity: things that do not make sense ontologically (escape traditional frameworks)
archeology's new kind of reflexivity
•openness
•wonder: an intentional naivete, naive empiricism (==> sustain altering + enabling meaning, to be besieged & committed to ---> go to Cinderella =/= movi[...]
(172938)[...notes/Ajayeb notes.txt]%23.3[...]ively involved in the past we investigate
•how i am objectively part of those pasts
the all encompassing (nonlinear) descriptive writings of ancient and antiquarian travelers --> what is encountered imposes itself ==force==> a choice ==> description
kinetic activity + the experience of being in the field
aesthetic attentiveness of bestiaries
pragmatic use of the word ontology in archeology --signal--> the potential world-shifting nature of what is being studied
to be ontological = entirety of the analytical apparatus and what is being studied should be included in the analysis
(caught up in the process:) the object of study + analytical scaffolding + method + analyst
the degree to which an approach is willing to do ontology to itself (investigate its own ontological assumptions)
metaphysical archeology + ontological anthropology --> perspective on reality
(assign things to preexisting conceptual structures =/=) looking for ways things can have an impact on your thinking, concepts, ontology ==> unlocking what is most “of the past” about things
...................................
Alberti
Ingold
correspondence: (a pre-conceptual practice -->) epistemological intimacy in the practices of art, science, and anthropology
•a way to understand one's own research process
(archeology: a science of correspondence)
Alberti suggesting to separate arts and crafts (for analytical purposes)
artwork: non-conceptual outcomes of practice
artwork & archeological things --share--> ontological problem of how to make something new [~ *sensations/past never before experienced/thought*] out of (circumscribed body of) materials
archeological things carry both sensation & *residue of concepts* with them (~~> artistic research =/= artworks)
==> resurrect the conceptual potential immanent to the specific arrangement of materials (and their temporary forms)
(ontological dilemma [of both art and archeology]:) *how to anticipate the coming into being of something sensed but as yet not thought?*
(---> go to metaphor)
scientific interpretation and explanation of the past <-~ archeology
{my work: speculative interpretation and explanation of the past [--> prefigure new becomings + intensification and unleashing of ‘i am part of what i seek to understand’ (= my subjectivity)] =/= lock the past into predictability}
•my ‘things’ in ajayeb are to an extent ‘archeological things’
contemporary science --gives--> ontologically relational world (<-- to be acknowledged by art and archeology)
archeology --Alberti--> fostering **a particular sensibility to what is of the past in things**
[...]
(172939)[...notes/Ajayeb notes.txt]%23.4[...]ting to separate arts and crafts (for analytical purposes)
artwork: non-conceptual outcomes of practice
artwork & archeological things --share--> ontological problem of how to make something new [~ *sensations/past never before experienced/thought*] out of (circumscribed body of) materials
archeological things carry both sensation & *residue of concepts* with them (~~> artistic research =/= artworks)
==> resurrect the conceptual potential immanent to the specific arrangement of materials (and their temporary forms)
(ontological dilemma [of both art and archeology]:) *how to anticipate the coming into being of something sensed but as yet not thought?*
(---> go to metaphor)
scientific interpretation and explanation of the past <-~ archeology
{my work: speculative interpretation and explanation of the past [--> prefigure new becomings + intensification and unleashing of ‘i am part of what i seek to understand’ (= my subjectivity)] =/= lock the past into predictability}
•my ‘things’ in ajayeb are to an extent ‘archeological things’
contemporary science --gives--> ontologically relational world (<-- to be acknowledged by art and archeology)
archeology --Alberti--> fostering **a particular sensibility to what is of the past in things**
anthropology: the art of inquiry
(something you can learn from)
[*]archeological sensibility: a pervasive set of attitudes towards traces and remains, towards memory, time and temporality, the fabric of history
-Shanks
craft --Ingold--> knowledge grow from the crucible of our practical and observational engagement with being and things
(Aristotlean poiesis ~~-->) [*]craft: slow and intimate knowledgeable work (of how we get along with the world; that cultivates in oneself the skill for discerning the *meanings that are already there*) --> ontological paring of conceptual language & physical condition
==> meaning and concepts are drawn out of objects (not given to them)
•Haraway --> companion species = biologist + creatures
•Barad --> concepts are literally embodied by the differing physical apparatuses
•
(we need more) art: careful accumulation of skills
21st century historiographic trends in art
artists increasingly *deploy simulacra of archeological practices and motifs* in their work
art practiced as craft (but not all the time) ==allow==> knowledge grow from the insight of being in the folding of life [of infantile grandious fantasy, as well] ~=? anthropology
producing contemporary ruins to draw attention to *the work of the present in the production of the past*
*artists take archeology as muse*
(through borrowing from archeology artists)
•create a[...]
(172941)[...notes/Ajayeb notes.txt]%23.4[...]l condition
==> meaning and concepts are drawn out of objects (not given to them)
•Haraway --> companion species = biologist + creatures
•Barad --> concepts are literally embodied by the differing physical apparatuses
•
(we need more) art: careful accumulation of skills
21st century historiographic trends in art
artists increasingly *deploy simulacra of archeological practices and motifs* in their work
art practiced as craft (but not all the time) ==allow==> knowledge grow from the insight of being in the folding of life [of infantile grandious fantasy, as well] ~=? anthropology
producing contemporary ruins to draw attention to *the work of the present in the production of the past*
*artists take archeology as muse*
(through borrowing from archeology artists)
•create a kind of intellectual framing
•incorporate archival research
•themes of memory and entropy
•question of absence
•
prosaic nature of archeological research
production of the finds
the way Dion distorts archeological work (allegorizing archeological practice) --Alberti-->
•consequence of sleight of hand
•he is dibbling at, performing being an archeologist
•‘play at’ archeology
=/= Simon Callery
Alberti > Russell
transform archeology from metaphor to allegory --play--> archeology-as-aesthetics through performance [--> risk of undermining and reinforcing art as a subjective practice concerned with only aesthetics and affective]
craft: a model for careful practices and knowing the world =/= artwork: a model for how to break out of disciplinary frames and how to think of the ontology of archeological things [--> what Sennett calls epistemic breaking]
questions for the art:
•what effect is produced?
•how does this effect wrench from its materiality what has not been perceived or sensed before?
--> for archeology same question, from the material that remain from the past in the present
(the traditional task of art:)
•defamiliarization: to estrange our common consciousness and sensations of the world
•place of immanence: to project the coming of something materially new that is latent in our current reality. to *treat facts as events* that are about to come into being
•art is non-conceptual : impacting the nervous system without conceptual mediation --> sensations are monumentalized in the artwork for the future
•
...to treat the material of the past as anticipating something new
(my research and work on bestiary:)
•how can we produce new works that challenge us to think and experience archeological things (ajayeb) in new ways without resort[...]
(172943)[...notes/Ajayeb notes.txt]%23.5[...]without resort to explanation or interpretation through a process of disarticulation, repurposing, and disruption of archeological artworks with a political intent in mind? (interpretive framework)
•how to allow ajayeb to continue to operate effectively on us?
both affective and historical force (of ajayeb)
art engenders material becomings (classical definition)
art engenders imaginative becomings
learning from archeology: to be pre-conceptual : the process of craft, to grasp how concepts make their way into things
undisciplinary space (instead of transdisciplinary)
disarticulation: repurposing and disruption of archeological artworks with a political intent in mind
--> cannot escape the anecdotal when it comes to interpretation --> artifacts (for example a neolithic Balkon clay figurine) become symbols for social position ~= allegorizing (=/= speculation)
historical energy (force) of things = something of the past that endures in them
(old and unhelpful definition of) art: impacting nervous system without conceptual mediation (directly impact living bodies) --engender--> material becomings ["art = giving birth"]
--Alberti--> art (and anthropology) need the pre-conceptual: the process of craft (to grasp how concepts make their way into things)
[*]concept: fragment of past world
maker + material ==emerge==> concept
-in artistic research @apass are we dealing with the simulacra of knowledge?
understanding the potters (and artists) who made the ceramics as crafters = understanding them as *intimately connected with a particular world* <-- knowledge of which came through skilled material practice
#feedback
-how does it apply to digital relations?
•practiced caressing of hand over clay forms (~ handling, nurturance) ==> zoomorphic, anthropomorphic bodies (Ingold call it anthropogenic)
•digital interface CG ==> ?
•
-how to read or confront ajayeb bestiary artifacts and think of them as *taking on something of the pre-conceptual labour that went into them*? --> (?how can it) provoke an art-like response [<=~ sleepwalking: no ontological difference between then and now ==> you are confronted with a raw material of affect and concept =/= past artifacts as vehicle for complex belief systems] }==drive==>
•new sensorial experience
•new conceptual work
---> go to description, Stewart
coalescing of language & concept & ...
[*]drawing: (the effect of being) harassed by reality
to be harassed by ajayeb past people animals (struggling in their reality)
---> go to haunted, possession
[*]art: risk of something new
archeology --> intimate knowl[...]
(172945)[...notes/Ajayeb notes.txt]%23.6[...]>
[*]drawing: (the effect of being) harassed by reality
to be harassed by ajayeb past people animals (struggling in their reality)
---> go to haunted, possession
[*]art: risk of something new
archeology --> intimate knowledge of materials (--> appealing to art, crafter attune to their material)
my lecture-performances = exploring how to make my knowledge present (to myself so it has a chance to be reconsidered) and how things (ajayeb past bestiary telegram animal) affect me and to *allow them to engender their own concepts and meanings*
...................................
(modern western) human: composed of cultural clothing that hides and controls an essentially animal nature =/= (amazonian) animals have a human sociocultural inner aspect that is “disguised” by an ostensibly bestial bodily form -->{ [subjective particularity of spirit and meaning ==>]*multinatural =/= multicultural*[<== objective universality of body and substance] }
-Viveiros de Castro's dichotomous argument leaves out other modes of knowing, those that i care and haunt for (and i am claimed by them) in specific mystic muslim theology and eastern bestiary (---> go to Marks)
Amerindian “people” : spiritual unity and a corporeal diversity
possessing a soul ==> having a point of view ==> being a subject
==> event = action
(action =/= expression of intentional states)
[*]object: incompletely interpreted subject
“a muddy waterhole is seen by tapirs as a great ceremonial house”
(objectivist epistemology's) ‘to know' = to desubjectify, to make explicit the subject's partial presence in the object =/= (Amerindian shamanism epistemology's) ‘to know' = to personify, something that is always a someone
-the problem is that only the shaman and some rogue artists know how to personify. i want to personify Viveiros de Castro!)
-his rendition of objectification is insufficient and not specified (in which discipline by who and when how ---> go to Barad)
-[in contemporary performance art: “becoming animal” --> a modality of narcissistic ego-formation]
“perspectives should be kept separate. Only shamans, who are so to speak species-androgynous, can make perspectives communicate, and then only under special, controlled conditions.”
perspectivism: something is a fish only by virtue of someone else whose fish it is
(any) exchange: exchange of perspectives ==> 100 percent relational universe ==> everything is primary fact (-then how would Viveiros de Castro explain deceive and lie? ---> go to Kohn)
multiculturalism --> relativism --> diversity of subjective and partial representations, each striving to grasp an external and unified nature
(different specificity of) bodies ==> perspect[...]
(172946)[...notes/Ajayeb notes.txt]%23.7[...]estiary telegram animal) affect me and to *allow them to engender their own concepts and meanings*
...................................
(modern western) human: composed of cultural clothing that hides and controls an essentially animal nature =/= (amazonian) animals have a human sociocultural inner aspect that is “disguised” by an ostensibly bestial bodily form -->{ [subjective particularity of spirit and meaning ==>]*multinatural =/= multicultural*[<== objective universality of body and substance] }
-Viveiros de Castro's dichotomous argument leaves out other modes of knowing, those that i care and haunt for (and i am claimed by them) in specific mystic muslim theology and eastern bestiary (---> go to Marks)
Amerindian “people” : spiritual unity and a corporeal diversity
possessing a soul ==> having a point of view ==> being a subject
==> event = action
(action =/= expression of intentional states)
[*]object: incompletely interpreted subject
“a muddy waterhole is seen by tapirs as a great ceremonial house”
(objectivist epistemology's) ‘to know' = to desubjectify, to make explicit the subject's partial presence in the object =/= (Amerindian shamanism epistemology's) ‘to know' = to personify, something that is always a someone
-the problem is that only the shaman and some rogue artists know how to personify. i want to personify Viveiros de Castro!)
-his rendition of objectification is insufficient and not specified (in which discipline by who and when how ---> go to Barad)
-[in contemporary performance art: “becoming animal” --> a modality of narcissistic ego-formation]
“perspectives should be kept separate. Only shamans, who are so to speak species-androgynous, can make perspectives communicate, and then only under special, controlled conditions.”
perspectivism: something is a fish only by virtue of someone else whose fish it is
(any) exchange: exchange of perspectives ==> 100 percent relational universe ==> everything is primary fact (-then how would Viveiros de Castro explain deceive and lie? ---> go to Kohn)
multiculturalism --> relativism --> diversity of subjective and partial representations, each striving to grasp an external and unified nature
(different specificity of) bodies ==> perspectives
[*]affect: dispositions or capacities that render the body of each species unique ==> [*]body: assemblage of affects (ways of being) that constitute a habitus, bundle of affects and capacities
**humanity: a moral condition that excludes animals**
human-animal has a physical continuity [==> natural sciences] and a metaphysical discontinuity [==> humanities]
(what would be a *nonanimistic metaphysical continuity* between human-animal and other things? [...]
(172947)[...notes/Ajayeb notes.txt]%23.7[...] make perspectives communicate, and then only under special, controlled conditions.”
perspectivism: something is a fish only by virtue of someone else whose fish it is
(any) exchange: exchange of perspectives ==> 100 percent relational universe ==> everything is primary fact (-then how would Viveiros de Castro explain deceive and lie? ---> go to Kohn)
multiculturalism --> relativism --> diversity of subjective and partial representations, each striving to grasp an external and unified nature
(different specificity of) bodies ==> perspectives
[*]affect: dispositions or capacities that render the body of each species unique ==> [*]body: assemblage of affects (ways of being) that constitute a habitus, bundle of affects and capacities
**humanity: a moral condition that excludes animals**
human-animal has a physical continuity [==> natural sciences] and a metaphysical discontinuity [==> humanities]
(what would be a *nonanimistic metaphysical continuity* between human-animal and other things? --> we need categorical mistakes and catachresis)
spirit/mind --> distinguisher (of cultures, species, etc.)
body --> connector (of material beings)
(Amerindian) spirit/mind =? reflexive form =/= immaterial inner substance
the neophenomenological appeal to the body as the site of subjective singularity
projects of “embodying” (the spirit) --?--> eliminative materialism
(culture: modern name for Spirit)
integration =/= *interspecific metamorphosis fact of nature* that understands bodies as inherent transformabilities, bodies as the great differentiators
integration cosmology --presume--> singular distinctiveness of minds ==> solipsism[= potentially absolute singularity of minds ==> fear that we will not recognize ourselves in our “own kind”; solipsism: ‘natural similarity of bodies =/=> a real community of spirit'] --multiculturalism--> spiritual: the locus of difference ==> theme of spiritual conversion
=/= bodily metamorphosis
(a traditional problem in the West:)
*how to connect and universalize*
individual substances are given, while relations have to be made
=/=
(Amerindian problem, and problem of ajayeb:)
*how to separate and particularize*
relations are given, while substances must be defined
transformation ==> nature <=/= creation
transference ==> culture <=/= invention
*culture = acculturation*
*exchange = transformation of a prior exchange event*
*to act = to response*
poiesis (creation/production/invention model of action ==> objectification: question of ‘documentation’ in art) =/= praxis (transformation/exchange/transfer model of action ==> subjectification: question of ‘what is/has changed?’)
[...]
(172948)[...notes/Ajayeb notes.txt]%23.7[...]etaphysical continuity* between human-animal and other things? --> we need categorical mistakes and catachresis)
spirit/mind --> distinguisher (of cultures, species, etc.)
body --> connector (of material beings)
(Amerindian) spirit/mind =? reflexive form =/= immaterial inner substance
the neophenomenological appeal to the body as the site of subjective singularity
projects of “embodying” (the spirit) --?--> eliminative materialism
(culture: modern name for Spirit)
integration =/= *interspecific metamorphosis fact of nature* that understands bodies as inherent transformabilities, bodies as the great differentiators
integration cosmology --presume--> singular distinctiveness of minds ==> solipsism[= potentially absolute singularity of minds ==> fear that we will not recognize ourselves in our “own kind”; solipsism: ‘natural similarity of bodies =/=> a real community of spirit'] --multiculturalism--> spiritual: the locus of difference ==> theme of spiritual conversion
=/= bodily metamorphosis
(a traditional problem in the West:)
*how to connect and universalize*
individual substances are given, while relations have to be made
=/=
(Amerindian problem, and problem of ajayeb:)
*how to separate and particularize*
relations are given, while substances must be defined
transformation ==> nature <=/= creation
transference ==> culture <=/= invention
*culture = acculturation*
*exchange = transformation of a prior exchange event*
*to act = to response*
poiesis (creation/production/invention model of action ==> objectification: question of ‘documentation’ in art) =/= praxis (transformation/exchange/transfer model of action ==> subjectification: question of ‘what is/has changed?’)
story of “we had to steal fire from a divine father”
(god forbid the origin of our abilities be animal or queer)
mythology: a discourse on the given, the innate
myth: that which must be taken for granted
affinity and alliance --> exchange (amerindian)
parenthood --> creation/production (modern western)
-the “exchange” (=/= “parenthood”) that Viveiros de Castro talks about fits seamlessly with capitalism's free exchange of knowledge
warrior/shaman/artist --> conductors of perspectives
relative
relational
enmity: full-blown social relationship, extreme exchange
schema of difference
(Amazonian cosmology:) generic attributive proposition = cannibal proposition
==> self: gift of the other (=/= hylomorphism: an active usually exclusively human subject confronts an inert and naturalized object)
**cosmology (~ the hyphen between nature and society is s[...]
(172949)[...notes/Ajayeb notes.txt]%23.8[...]en, while substances must be defined
transformation ==> nature <=/= creation
transference ==> culture <=/= invention
*culture = acculturation*
*exchange = transformation of a prior exchange event*
*to act = to response*
poiesis (creation/production/invention model of action ==> objectification: question of ‘documentation’ in art) =/= praxis (transformation/exchange/transfer model of action ==> subjectification: question of ‘what is/has changed?’)
story of “we had to steal fire from a divine father”
(god forbid the origin of our abilities be animal or queer)
mythology: a discourse on the given, the innate
myth: that which must be taken for granted
affinity and alliance --> exchange (amerindian)
parenthood --> creation/production (modern western)
-the “exchange” (=/= “parenthood”) that Viveiros de Castro talks about fits seamlessly with capitalism's free exchange of knowledge
warrior/shaman/artist --> conductors of perspectives
relative
relational
enmity: full-blown social relationship, extreme exchange
schema of difference
(Amazonian cosmology:) generic attributive proposition = cannibal proposition
==> self: gift of the other (=/= hylomorphism: an active usually exclusively human subject confronts an inert and naturalized object)
**cosmology (~ the hyphen between nature and society is social) =/= naturalism (~ relations between society and nature are natural)**
we are body-objects in ecological interaction with other body-forces
-question for Viveiros de Castro: what would be then the “exchange” between Amerindian perspectivism and Western naturalism? (not only that “we” should learn from Amerindian perspectivism but) what they can learn from us?
European ontology: unextended thought and extended matter (--> Iron Man)
going from questions of representation --to--> questions of ontology
simplification of ontology (--> objects pacified and silenced) ==> complication of epistemology (--> subjects proliferate and chatter) [--> “discursive practices” and “politics of knowledge” are results of that pacification?]
***someone must be wrong, something has to be explained*** (<--?-- we have never been modern, they has ever been primitive)
(Viveiros de Castro)
formerly, savages mistook (their) representations for (our) reality; now, we mistake (our) representations for (other people's) reality. rumor has it we have even be mistaking (our) representations for (our) reality when we “occidentalize”
*culturalism, relativism, textualism --> reduces reality to representation
*cognitivism, sociobiology, evolutionary psychology --> reduces representation to reality[...]
(172950)[...notes/Ajayeb notes.txt]%23.8[...]r />
story of “we had to steal fire from a divine father”
(god forbid the origin of our abilities be animal or queer)
mythology: a discourse on the given, the innate
myth: that which must be taken for granted
affinity and alliance --> exchange (amerindian)
parenthood --> creation/production (modern western)
-the “exchange” (=/= “parenthood”) that Viveiros de Castro talks about fits seamlessly with capitalism's free exchange of knowledge
warrior/shaman/artist --> conductors of perspectives
relative
relational
enmity: full-blown social relationship, extreme exchange
schema of difference
(Amazonian cosmology:) generic attributive proposition = cannibal proposition
==> self: gift of the other (=/= hylomorphism: an active usually exclusively human subject confronts an inert and naturalized object)
**cosmology (~ the hyphen between nature and society is social) =/= naturalism (~ relations between society and nature are natural)**
we are body-objects in ecological interaction with other body-forces
-question for Viveiros de Castro: what would be then the “exchange” between Amerindian perspectivism and Western naturalism? (not only that “we” should learn from Amerindian perspectivism but) what they can learn from us?
European ontology: unextended thought and extended matter (--> Iron Man)
going from questions of representation --to--> questions of ontology
simplification of ontology (--> objects pacified and silenced) ==> complication of epistemology (--> subjects proliferate and chatter) [--> “discursive practices” and “politics of knowledge” are results of that pacification?]
***someone must be wrong, something has to be explained*** (<--?-- we have never been modern, they has ever been primitive)
(Viveiros de Castro)
formerly, savages mistook (their) representations for (our) reality; now, we mistake (our) representations for (other people's) reality. rumor has it we have even be mistaking (our) representations for (our) reality when we “occidentalize”
*culturalism, relativism, textualism --> reduces reality to representation
*cognitivism, sociobiology, evolutionary psychology --> reduces representation to reality
it has been obvious (for more than seventy-five years) that at the heart of the matter, there is no stuff; only form, only relation
...................................
“ajayeb” a term i use inclusively to examine a living and nonliving ‘historical site’ / ‘heritage web’ in order to learn/talk/speculate about what counts as writing ~= writing technologies ==> production of knowledges
(Katie King's) bits of pastpresent, a tool for scale making
~(Weston's) time claims[...]
(172951)[...notes/Ajayeb notes.txt]%23.8[...]elf” as a fundamental human urge) we exist with multiple identities invoked differently in different context. subscribed to an imagined “heritage” ready to kill and be killed to save some “essence” (=/= San'an)
sake of the difference, scum and finest of men
(for example “black”: to be confused: once excluded, now technically empowered, a dominant group in the rainbow, but still practically marginalised by the history that created and continues to operate practical exclusion.)
@Iranians: how much of the Other is actually located within me?
“a perfectly permissible aspiration” --into--> “an instrument of war” (Maalouf)
British identity is based on an assumption of authority that makes the world a familiar place, a proper theatre in which to continue being British. #Olearius
exclude the (unsavoury) foreigners <==> romanticised history and frozen tradition
*history as a deliberate human creation ==> acknowledgement of a common past ==> (a difference called) identity [= “our” similarity against “their” difference,] (submerging, barbarising and differentiating itself from another identity) [for example ancient Greece + Rome + Christianity = Europe] ==> monolith ==> conflict and death
•my (jub جوب) gutter photos =/= Tehran's Americanization of the high street.
•my photos of Rima =/= her selfie's merchandised model of individualism
a deep desire for association
various and diverse traditions ==> identity: “the means to synthesise similarity through difference and to see difference as discrete means of expressing basic similarity” (Sardar)
“balance of similarities and differences as a way of locating what it is that makes life worth living and what connects us with the rest of the changing world”
*...continuation of the Enlightenment project of progress through instrumental science. One source of Truth, and one Civilization, continues in its trajectory
garden =/= {North America's arrogance in cosmological proportion as worlded in Hollywood, and science seeing itself as the only manifestation of reality, The Platonic idea that truth is same for everyone}
...................................
[body politics]
Greeks --> body politics --> elaborated images for human society ==> citizen, city
(Haraway on) the junction of natural forces and economic progress in the formative years of capitalist industrialism
(Haraway's emphasize and telling stories about the) union of the political and the physiological
ancient and modern justifications --> differences (seen as natural, given, inescapable ==>) as *moral*
the ‘content’ as well as the soicla function of science --> renderd utopian: (that means) we leave this central, legitimating body of skill and knowledge to undermine our efforts
[we must fight with all our power against utopian(~= dystop[...]
(172953)[...notes/Ajayeb notes.txt]%24.2[...]tion of authority that makes the world a familiar place, a proper theatre in which to continue being British. #Olearius
exclude the (unsavoury) foreigners <==> romanticised history and frozen tradition
*history as a deliberate human creation ==> acknowledgement of a common past ==> (a difference called) identity [= “our” similarity against “their” difference,] (submerging, barbarising and differentiating itself from another identity) [for example ancient Greece + Rome + Christianity = Europe] ==> monolith ==> conflict and death
•my (jub جوب) gutter photos =/= Tehran's Americanization of the high street.
•my photos of Rima =/= her selfie's merchandised model of individualism
a deep desire for association
various and diverse traditions ==> identity: “the means to synthesise similarity through difference and to see difference as discrete means of expressing basic similarity” (Sardar)
“balance of similarities and differences as a way of locating what it is that makes life worth living and what connects us with the rest of the changing world”
*...continuation of the Enlightenment project of progress through instrumental science. One source of Truth, and one Civilization, continues in its trajectory
garden =/= {North America's arrogance in cosmological proportion as worlded in Hollywood, and science seeing itself as the only manifestation of reality, The Platonic idea that truth is same for everyone}
...................................
[body politics]
Greeks --> body politics --> elaborated images for human society ==> citizen, city
(Haraway on) the junction of natural forces and economic progress in the formative years of capitalist industrialism
(Haraway's emphasize and telling stories about the) union of the political and the physiological
ancient and modern justifications --> differences (seen as natural, given, inescapable ==>) as *moral*
the ‘content’ as well as the soicla function of science --> renderd utopian: (that means) we leave this central, legitimating body of skill and knowledge to undermine our efforts
[we must fight with all our power against utopian(~= dystopian) stories of science ~-> accepting that there are natural objects (bodies) separate from social relations] --> (we must refuse) the damaging distinction between pure and applied science & double ideology of firm scientific objectivity and mere personal subjectivity
we have granted science the role of a *fetish*: an object human beings make only to forget their role in creating it
...agreeing that “nature” is our enemy and that we must control our “natural” bodies (by techniques given us by biomedical science) at all costs to enter the hallowed kingdom of the cultural body politic as defined by liberal (and radical) theories of political economy
[...]
(172954)[...notes/Ajayeb notes.txt]%24.2[...]n their explanations with sexuality, add a dynamic of culturla repression, and then attempt to liberate again the personal and collective body
civilization = body politic
(in iran:)
personal body =/= social body }--> both not natural
(a fundamental human condition:) through labor, we make ourselves individually and collectively in a constant interaction with all that has not yet been humanized ♥
[animal body politic]
[the science of animal]
animal sociology (in fables since millennia [--> Kelile Demne stories of natural basis of cultural cooperation and competition]):
•construction of oppressive theories of the body political
•science of animal groups
•a tool in the reproduction of world
•enhancing material power
*animals* (played an importan role in)
•the project of human engineering: the project of design and management of human material for efficient, rational functioning in a scientifically ordered society (or in belief communities)
--> animals were/are:
1- plastic raw material of knowledge (subject to exact laboratory discipline)
2- having special status as natural objects that can show people their origin [--> Attenborough's civilizer films], and therefore their prerational, premanagement, precultural essence
***animal societies have been extensively employed in rationalization and naturalization of the oppressive orders of domination in the human body politic***
3- naturalization of patriarchal division of authority in the body politic and in reduction of the body politic to sexual physiology [--> Tehran's mice cannibalistic libido]
--> animal science of the body [<-- is important for everyone]
we might free nature in freeing ourselves
become aware of “fallacies of the claim to objectivity” and not to “permit facile (باسانى قابل اجرا) rejection of scientific discipline”
we cannot dismiss the layers of domination in the science of animal groups as a film of unfortunate bias or ideology that can be peeled off the healthobjective strata of knowledge below
if you are not freeing others, in freeing yourself, your freedom is total bullshit
(Sina)
for him intelligence is the perfect expression of evolutionary position ==> experimental comparative psychology --> intelligence test --> species, racila, and individual qualities were fundamentally tied to the central index of intelligence
#merchant
*entrepreneur in primate studies* --> (merchant seeing himself) working to foster a rational society based on science and preserved from old ignorance
[transformation of human sex into a scientific problem]
-trading sex for “privilege”:
primate intelligence --allowed--> sexual states --stimulate--> [...]
(172955)[...notes/Ajayeb notes.txt]%24.3[...]comparative psychology --> intelligence test --> species, racila, and individual qualities were fundamentally tied to the central index of intelligence
#merchant
*entrepreneur in primate studies* --> (merchant seeing himself) working to foster a rational society based on science and preserved from old ignorance
[transformation of human sex into a scientific problem]
-trading sex for “privilege”:
primate intelligence --allowed--> sexual states --stimulate--> the beginnings of human concepts of social right and privilege
physiology <--economic--> politics }--> scientifically confirmed to life at the organic base of civilization
sex-linked differences,
the primacy of sex in organic and social processes,
scientific managers over women's lives
monkey and apes as:
•natural objects
•unobscured by culture
•organic base in relation to which culture emerged
--> *human engineering*
(Haraway naming those) scientific networks crucially determined who did science and what science was considered good
(#sohrevardi)
Darwinian conception of natural political economy of population
(in Attar, Kelile Demne, Ajayeb, i am hunting for) *** early systems theory *** --> providing the technical base for (different claims such as:) the claim to scientific maturity of the social sciences based on concepts of culture and social group
“he removed the putative head from the collective animal body.” --> animal body politic
--> society was derived from complex interactions of pairs of individuals, understood and measured by psychological techniques, which constituted the social field space. one looked for axes of dominance as organizing principles on both the physiological and psychological levels
--> the theory of the function of male dominance nicely joins the political economy aspect of the study of animal behavior and evolution:
•competition
•division of labor
•resources allocation model
with the social integration aspect:
•cooperative coordination through leadership and social position
with the purely physiological understanding of reproductive and embryological phenomena
*Garden of Industry*
dominance as a natural property (with a physical-chemical base)
a cross ideological exercise (is not possible): science cannot be reclaimed for liberating purposes by simply reinterpreting observations or changing terminology --> (Princess Bubblegum) denying a dialectical interaction with the animals in the project of self-creation through scientific labor
(let's switch to a deeper look at primates, not as models of human beings, rather:) how they live and relate to their environment in ways that may have little to do with us[...]
(172956)[...notes/Ajayeb notes.txt]%24.4[...]erse of scents--historical, multifaceted--presents itself to the canine “reader”
(Doty) ...deer cannot see red or orange, a biologist writes, but apparently can see blue much better that we can. who can even imagine what that would mean, for blue to be--well, more? ♥
“All accounts, it seems, are partial; thus all perception might be said to be tentative (versuchsweise), an opportunity for interpretation, a guessing game.”
Doty putting it into a single sentence in order to suggest, as Proust did, the simultaneity of perception. he [Proust] wanted to dilate the sentence toward its outer limit, so that one would feel the blu of space and time that the unit of syntax held all at once
*finding the words* --> the nature of my attention, the signature of my selfhood
...terms commensurate with the clamoring world
(recognize your acts of naming --> for example naming the sonic outruch of a bird “singing”) --> what birds are actually up to when they sing isn't clear **
Whitman describing the sea itself as a “fierce old mother” whose constant iteration is the whispered word death
(in Iran we have) the problem of speechlessness (~->? Mehdi and Kourosh's talkativeness) ~= a state without agency --> unable to push back at things that impress upon them
***life not having been realy lived until it is narrated (@Ehsan)
(we need) to experience the satisfaction of matching words to the world --> **to feel, at least for a moment, language clicking into place, into a relation with the world that feels seamless and inevitable** -- when language seems to match experience, a kind of fusion between the word and the world : some tift is healed --> “the silken skilled *transremembrance* of a song” -[trans- : exchange of parts, one being fusing with another] --> “floating instant"--a part of the other, grown indistinguishable
the [...]
(172958)[...notes/Ajayeb notes.txt]%24.5[...]ving been realy lived until it is narrated (@Ehsan)
(we need) to experience the satisfaction of matching words to the world --> **to feel, at least for a moment, language clicking into place, into a relation with the world that feels seamless and inevitable** -- when language seems to match experience, a kind of fusion between the word and the world : some tift is healed --> “the silken skilled *transremembrance* of a song” -[trans- : exchange of parts, one being fusing with another] --> “floating instant"--a part of the other, grown indistinguishable
the pleasure of recognizing a described world [****] --> work on ajayeb
festidious sense of accuracy
(Doty on) Elizabeth Bishop's poem “The Fish” (concerned with the experience of observing, aiming to track the pathways of scrutiny, *carefully rendered model of an engaged mind ar work*, looking into the fish's shifting eyes that can't be comfortably anthropomorphized. we can only guess if the poet is concerned with defeat, vitory, or survival) =/= Ferdosi's Rostam, or Div
Bishop's examination of the fish happening in the composition of the poem =/= straightforward record of perception
a tradition of seeking, in the vast book of difference (tha American continent offers)
(the poem) interprets a wordless, creaturely presence
baroque: attempt to dramatize the mind in action rather than in repose (Sa'di's baroque tendencies in Golestan)
fusing impressions synesthetically in a startling phrase
peeling scales provoke simile
...mind moving swiftly from observation to reverie
a compelling replica of inquiry ==> enlist the reader's participation in a version of the work of consciousness
descriptive acts --> attempt to render the world (and it is subject to revision)
*examplars of strangeness” (for my ajayeb, #writing Div descriptions)
-let's rewrite Div Sefid and give it more *wealth of detail*==> keeps the Div from becoming a symbol and allows it to *remain creaturely*
#Div poetry, to get close to a lived texture of creature, to allow the senses their complexity synthetic life
**every achieved poem inscribes a perceptual signature in the world**
the work of seeing ==> who is doing the looking, a specific, idiosyncratic sensibility
*detail ==> subjectivity* : we are brought into intimate proximity to the slipstream of (her) sensations --> *subjectivity* is made of such detail (of all the ways in which the world impresses itself upon us --> knowing through our scaffoldings of concerns, the tones and shadings of our moods) ~~--> we are in a sort of *readerly alliance*
[time]
#practice: try to describe what subjective time feels like --> to find variety of verbs to describe less readily chartable motions
[...]
(172959)[...notes/Ajayeb notes.txt]%24.6[...]iving oneself over to experiencing an object
-unpointed awareness
-perfectly useless concentration
-entirely occupied
lyric moment is isolate =/= (parts of a) narrative are contiguous
(according to the lyric -->) consciousness or immortality is without date(?)
moment dilates as it is described
creating an alternate sense of duration
the surface of language
the complexity and interest of the surface
thickness means we have to *labor to enunciate* them -- is a way of mirroring the physicality of the world
seamlessness ==> our attention is suspended
(a poem/writing) shift time ==> put us inside a scene
...slip the confines of the body
poem's leap toward transcendence
people slip out of the story they are living all the time (@iranians)
(daily life is full of small moments of:)
•rupture
•disappearance
•interiority
because of her [Bishop's poem The Fish] act of description ==> her encounter with otherness restructures her sense of the world ***
(for Bishop) animal presence engenders an experience of joy
(the animal presence provokes, engenders what in Attar?)
-our speech rushes in where there are no words
ajayebnameh --> our acts of description --> bridges to animal life and evidence of our distance from them
descriptions (actually?) describe the consciousness
various and lusterous enough (to reflect back the complexities of the) self that is doing the looking
description: a mode of thinking
=/= that would make a claim about what reality is }--> that is why i can't read theoretical philosophy about the “real” or “being” anymore (of Simondon for instance), the lack of *description of the speaker's world* in his work [--✕--> every leaf is made up of a complex interaction of shades] --> (is this because i studied drawing?): people who have studied drawing know that *you have little idea what is in front of you* (in the visual landscape)
***what philosophy does to your mode of perception?
‘chain of definitions,’ a catalog of names --?--> a mode of *litany* [مناجات وعبادت تهليل دار (تحلیل دار), colloquy with God (--> #prayer, modes of consciousness and rhetorics used to commune with the divine =/=? “building a tower in order to thunder back at the old thunderer” -Doty)] (--> this has been my mode of consciousness in my lectures)--> a way of accumulating terms of praise (can also easily grow numbing)
*accumulation of descriptive phrases*: a dynamic, forward-moving thing, one that includes evidence of struggle -->[*connection lies behind the “catalog of inadequate terms”*]
(one effect of my quirky talks is as if we have) climbed a ladder of phrases
...struggle to recon[...]
(172960)[...notes/Ajayeb notes.txt]%24.7[...] rather, there is a restless experimentation, a trying on of different densities (of meanings, letters, spoken energies, etc.), various surfaces, degrees of busyness and calm --> how to look at this kind of work?
(we don't need anymore art like this: as if they have been made on secret, and *their radicalism lends them a sort of urgency* [<-- no no!], a perpetual quality of surprise)
-my imaginal portals: to invoke an inviting world of associations, a scented cool, ~ an indirect way of naming (=/= to program language : reducing language to a debasing perceptual shorthand)
-proposing ‘it is’ by placing another beside it, cultivating opposition and tension
“something understood” --> left open, undefined, ...
(Elen's “je suis” [Ich bin] in her images and...)
(with the help of Janina, we are) madly in love with the surface of the world
@Marialena; transmembering power of the sea, nautical daryayi دريايي، مربوط به دریانوردی، ملوانی
saying what ‘you’ see & saying why you ‘see’
the more accurate and sensory the apparent evocation of things, the more we have the sense of someone there doing the looking (<-- USA spectacle knows this)
X in Y's translation
“a fish never makes an aesthetic mistake” --> it sends us hurrying to every visual image of fish we can think of, to see if it could be true*
(a good) description: an evocation of the sensory world also suggests the limitations of such evoking, maintaining a sort of open space
in which meaning isn't closed or completed, but remains instead generative
a title sometimes does the useful work of placing us specifically, so that the body of the poem can turn its attention to the heart of the matter
(it is surprising how strongly the) naming of particulars ==(bring color into)==> poem's (or text's) perceptual web
distortion's power to suggest but not define linkage
•the use of ‘like’ --> would draw a firm line between the two elements
•not using ‘like’ --> no firm gesture of equivalence ==> we confront a metaphor that is far more alive in its associations, far more ambiguous, and more crucial --> both an evocation of alienation and a recognition of communality --tonally--> composed of *equal portions of sorrow and wonder* --> forcing us *to remain in the position of interpreter* of something that is perpetually open =/= direct statement
Blake (and Attar?) wouldn't be the great poet he is if he could allow his bloom to be entirely symbol
--> a bloom attached to the speaker, a memeber of Lord Death's troops, an assistant to the disruptive powers of the night
=/= transcendence
crucible بوته اهنگرى, this nere-archaic word with its conn[...]
(172961)[...notes/Ajayeb notes.txt]%24.9[...]
“a fish never makes an aesthetic mistake” --> it sends us hurrying to every visual image of fish we can think of, to see if it could be true*
(a good) description: an evocation of the sensory world also suggests the limitations of such evoking, maintaining a sort of open space
in which meaning isn't closed or completed, but remains instead generative
a title sometimes does the useful work of placing us specifically, so that the body of the poem can turn its attention to the heart of the matter
(it is surprising how strongly the) naming of particulars ==(bring color into)==> poem's (or text's) perceptual web
distortion's power to suggest but not define linkage
•the use of ‘like’ --> would draw a firm line between the two elements
•not using ‘like’ --> no firm gesture of equivalence ==> we confront a metaphor that is far more alive in its associations, far more ambiguous, and more crucial --> both an evocation of alienation and a recognition of communality --tonally--> composed of *equal portions of sorrow and wonder* --> forcing us *to remain in the position of interpreter* of something that is perpetually open =/= direct statement
Blake (and Attar?) wouldn't be the great poet he is if he could allow his bloom to be entirely symbol
--> a bloom attached to the speaker, a memeber of Lord Death's troops, an assistant to the disruptive powers of the night
=/= transcendence
crucible بوته اهنگرى, this nere-archaic word with its connotations of flame and molten metal, magical heat and transformation
sunflower: the cry of the determined survivor**
(differently depicted) sunflower gain power from resisting the flower's conventional associations
the poetic =/= reinscribing the already known
“it would be like hearing the grass grow and the squirrel's heart beat, and we should die of that roar which lies on the other side of silence.” (George Eliot > Doty) ♥
description = giving us the world + the inner life of the witness
evoking texture of experience --> beauty = accuracy
“whatever ‘what is’ is is what i want.” tosif توصیف
(Galway Kinnel)
“the deeds and sufferings of light.” -Goethe @Foad
into the reader's internal eye
Foad's paintings: ...two textures have now been added to the color, and in “rough” there is even a suggestion of place--it doesn't sound domestic, or urban--and of age
(coming close to an) impossible, longed-for accomplishment
the art of description = *the art of perception* }--> what do you require to say what you see?
to be better at description, we have to work at attentiveness
#training / do contou[...]
(172962)[...notes/Ajayeb notes.txt]%24.9[...]set the teeth on edge
*destroy --> a death-steeped perception that reads the wind as a “destroyer”
*world of fused duality
‘and’ --> the signature element of a place, of a landscape, the conjoined body : the animate and the inorganic as one thing
*the project of being alive* (is little understood)
([my project is perhaps] to become) a person whom the ancient world is remarkably vivid*** ♥
to have gossiped about figures of ancient Persia
to believe that the *world is queer* (=/= Mobed, Foad, Reza)
(we need -->) a window of doupt through which all creative possbility comes into being
(Forster:) “[...] standing absolutly motionless at a sight angle to the universe”
(queer =?) an oblique مورب position in relation to the real (=/= buisiness as usual)
queer to be interested in what can't be packaged or sold in the marketplace
queer to enjoy the fundamentally useless, contemplative pleasure of (poetry, ajayeb, etc.)
description --> *providing the particular evidence of specificity*
not everything can/need to be described --> **the choice of what to evoke**, to make any scene seem ‘real’ vagheyi. look at USA film industry and all the efforts put in scenic description of the WWII, vampire stories, teenage life, nation; or in iran in Iran-Iraq war (Iranq)
lush, sensuous, flowering
parallel text to the creature
“you are gorgeous and i am coming” ♥
an approximation, unstoppable as an approachoig sound of approaching organism
testing and smelling
insight and sound --> Lili
an aphrodisiac and a chastening reminder: getting sidetracked by grief
“my portion this time”
*art is a house that tries to be haunted* ♥ (Doty > Dickinson)
قافیه به تنگ آمد ghafie tang, (when a choice is) driven more by sonic than by logic
what kind of game is the sea? @Marialena
lap and drag. crag and gleam
(monosyllables --> are we reading nouns or verbs? tough, playful ocean)
syntactical ambiguity disorients
(Khayam's) desire to die into the world (~ to surrender into the life of things)
[title]
*describer's art*
autumn
a kind of logarithn of decay and rekindling
to describe description
a work of advocacy
to go description-hunting in ajayeb
evocation of sense perception (--> a technique that Adventure Times TV series uses)
...................................
Foucault [_bestiary of the imagination]
...precisely because it puts them into categories of their own, the Chinese encyclopedia localizes their [fantastic e[...]
(172963)[...notes/Ajayeb notes.txt]%25.4[...](Iranq)
lush, sensuous, flowering
parallel text to the creature
“you are gorgeous and i am coming” ♥
an approximation, unstoppable as an approachoig sound of approaching organism
testing and smelling
insight and sound --> Lili
an aphrodisiac and a chastening reminder: getting sidetracked by grief
“my portion this time”
*art is a house that tries to be haunted* ♥ (Doty > Dickinson)
قافیه به تنگ آمد ghafie tang, (when a choice is) driven more by sonic than by logic
what kind of game is the sea? @Marialena
lap and drag. crag and gleam
(monosyllables --> are we reading nouns or verbs? tough, playful ocean)
syntactical ambiguity disorients
(Khayam's) desire to die into the world (~ to surrender into the life of things)
>
[title]
*describer's art*
autumn
a kind of logarithn of decay and rekindling
to describe description
a work of advocacy
to go description-hunting in ajayeb
evocation of sense perception (--> a technique that Adventure Times TV series uses)
...................................
Foucault [_bestiary of the imagination]
...precisely because it puts them into categories of their own, the Chinese encyclopedia localizes their [fantastic entities, fabulous animals, polymorphous and demoniacal faces, creatures breathing fire,,] powers of contagion
encyclopedia ==> quality of monstrosity does not affect any real body (=/= lurk)
animals in the non-place of language, meeting in the immaterial sound of the voice pronouncing their enumeration
“Absurdity destroys the ‘and’ of the enumeration by making impossible the ‘in’ where the things enumerated would be divided up.”
the ‘operating table’
a table --> a tabula, “that enables thought to operate upon the entities of our world, to put them in order, to divide them into classes, to group them according to names that designate their similarities and their differences--the table upon which, since the beginning of time, language has intersected space.” (Foucault, The Order of Things)
...................................
*questionable interpretations
#attention
([art/]aesthetics of noticing)--> appreciation of multispecies landscape, making living ecologies
which sectors/fields of art require artist to go out and notice things?
(engage with which) details of the world --> breaking common sense
our mamalian bias:
•predetermined body shape and size
•run toward death (pre-programmed death =/= history) ==> makes us think in terms of set-life courses
}==> a[...]
(172964)[...notes/Ajayeb notes.txt]%25.4[...], (when a choice is) driven more by sonic than by logic
what kind of game is the sea? @Marialena
lap and drag. crag and gleam
(monosyllables --> are we reading nouns or verbs? tough, playful ocean)
syntactical ambiguity disorients
(Khayam's) desire to die into the world (~ to surrender into the life of things)
[title]
*describer's art*
autumn
a kind of logarithn of decay and rekindling
to describe description
a work of advocacy
to go description-hunting in ajayeb
evocation of sense perception (--> a technique that Adventure Times TV series uses)
...................................
Foucault [_bestiary of the imagination]
...precisely because it puts them into categories of their own, the Chinese encyclopedia localizes their [fantastic entities, fabulous animals, polymorphous and demoniacal faces, creatures breathing fire,,] powers of contagion
encyclopedia ==> quality of monstrosity does not affect any real body (=/= lurk)
animals in the non-place of language, meeting in the immaterial sound of the voice pronouncing their enumeration
“Absurdity destroys the ‘and’ of the enumeration by making impossible the ‘in’ where the things enumerated would be divided up.”
the ‘operating table’
a table --> a tabula, “that enables thought to operate upon the entities of our world, to put them in order, to divide them into classes, to group them according to names that designate their similarities and their differences--the table upon which, since the beginning of time, language has intersected space.” (Foucault, The Order of Things)
...................................
*questionable interpretations
#attention
([art/]aesthetics of noticing)--> appreciation of multispecies landscape, making living ecologies
which sectors/fields of art require artist to go out and notice things?
(engage with which) details of the world --> breaking common sense
our mamalian bias:
•predetermined body shape and size
•run toward death (pre-programmed death =/= history) ==> makes us think in terms of set-life courses
}==> allow us to imagine a standard individual outside of history
(Tsing's) history: overlapping tracks and traces and many trajectories of world-making, human and not human
irreversible time ==> indeterminacy (of history) --> new alliances --> the ability of assemblages to produce historical changes in our common world
what needs to be stated
what needs to be produced
context-dependent --?--> the way things are
architecture of podium <--✕--> labor-process of the actual speaker
how talks are *actually* produced
in[...]
(172965)[...notes/Ajayeb notes.txt]%25.4[...]
now refers to befor, here to its beyond, and so on without cease***
(in iranian poetry) environment: a pure system of relations without supports
*}==> environment: a universal instrument for dissolving *individualized organic synthesis* in the anonymity of universal elements and movements
(for example) metamerism of fish: “fish do not lead their lives themselves, the river has made them lead it, they are *persons without personality* (<== strictly mechanistic use of the notion of environment [<-- Descartes beast machine])
Lamarck: the environment dominates and control the evolution of living beings through the intermediary of *need*(= a subjective notion entailing reference to a positive pole of vital values)
(for Lamarck:) life and environment (which is unaware of it ~(Lamarckian *vitalism*:) ‘there is an originality of life of which the environment takes no account’) are two series of asynchronous events ==>
[*]adaptation: life's renewed effort to “stick” to an indifferent environment
[*]being: the effect of an effort [--?--> striving]
(--> this asynchronicity ==> “us” and “place”)
==> environment does nothing for life --Bichat--> “life: set of functions that resist death” (~-> tales of survival in America sci-fi TV series)
life resists solely by changing its shape in order to survive
Darwin explaining the ‘appearance of new forms’ conjunction of two mechanisms:
1- mechanism of the production of differences ~ variation
2- mechanism of the reduction and criticism of these produced differences ~ vital competition and natural selection
(for Darwin the fundamental biological relationship:) the relationship of the living being to other living beings --> precedence over environment conceived as a set of physical forces
-competition of forces
-accidental morphological variation
(for Darwin:) ‘to live' = to submit an individual difference to the judgment of the set of living beings ~= *die or be part of the jury*
monstrosity: the rule
originality: provisional ordinariness
finalism --Darwin--> selection
***both Lamarck and Darwin denounce finalism and celebrate mechanism
(both, [complementary] biologists to whom) life appears as a datum which they seek to describe without being too concerned about accounting for it analytically [--> not accouting for the analyticallity of their objects?]
Lamarck --> (thinks of life in terms of) *duration*
Darwin --> (thinks of life in terms of) *interdependence*
Darwin's biogeographical environment =/=? Lamarck's environment
Humboldt (and Ritter) --> (19th century) geography: a science conscious of its method and its dignity
(naturalist traveler -->) *Humboldt's “Kosmos” [~ synthesis of knowledge, not aiming to be encyclopedic, but strives ***to arrive at an intui[...]
(172966)[...notes/Ajayeb notes.txt]%25.7[...]and “ambience” spherical, centered arrangement
astrological conceptions ==> “influence” and “influencing circumstances”
(in 18th and start of 19th century:) geographical + astronomical + astrological ==> [*]climate: the changing aspect of the sky + the influence exerted by the sky on the Earth
--> ajayeb-e climate
--> ajayeb-e moon
--> Olearius's anthropogeographical mechanics (<== Newton's celectial mechanics)
[*]geography: (for the Greeks) the projection of the sky on the Earth --establishing--> a correspondence of sky and Earth:
•topographical correspondence --> geometry + cosmography
•hierarchical correspondence --> physics + astrology
(philosophy of the) stoics ==> (Greek) geology ***
[رواقی stoic: deterministic understanding of a universe (overseen by a god and governed by reason), integrity of character (--> walking erect), psychological independence from society, self-control and detachment, indifference to pleasure or pain ==> “clear thinker"]
}---> ***theory of universal sympathy*** [~/=? ajayeb] : vitalist intuition of universal determinism ==> geographical theory of environments (= milieu): biocentric conception of the cosmos (crossed over the Middle Ages to bloom in the Renaissance)
the idea of the cosmos:
(with Copernicus and Kepler:) Earth of living beings and man : the privileged center of reference of the ancient world
**(with Galielo and Descartes -->) two theories:
•a centered qualitative space in which the mi-lieu is a center
•a decentered homogeneous space in which the mi-lieu is an intermediary field
need for expansionist security + requirements of scientific knowledge
Pascal --> we drift over a vast mileu ["we are floating in a medium of vast extent"]
he needs a place to contain him
he needs time to exist --> *durer*
(Pascal's) image of the world as a *finite totality* --> a permanent myth of originally Neo-Platonist mystical thought in which the intuition of the spherical world centered on and by the living being is combined with the already heliocentric cosmology of the Pythagoreans
(Newtonian:)
space --> means of God's omnipresence
ether --> support and medium of forces
*empiricism hides the theological foundations* ==Canguilhem==> the natural philosophy which is the source of the positivist and mechanistic conception of the environment in fact turns out to be supported by the mystical intuition of a sphere of energy whose central action is identically present and effective at every point
a story: the ideal of the objectivity of knowledge requires a *decentring of the view of things* <-- seams normal to any find formed in the mathematical and physical discipline
(Canguilhem > Haldane:) man's specific environment is the wor[...]
(172967)[...notes/Ajayeb notes.txt]%26.1[...]rmulated and enforced : biology came to signify the difference between free “owner” and coerced “labor” --> racial divisions were produced and reproduced in each dowered marriage and inheritance
-poor families needed more labor, particularly where child labor kept many adults alive
-privileged families were charged with the advancements of the race, women must bear its heirs --> late 19th century discourse of scientific hygiene and eugenics اصلاح نژاد informed white women's species segregation
{ boundaries of home = boundaries of love }--> fetishization of the home as the space of purity and interdependence ==> extra-domestic intimacies (within/between species) =
•archaic fantasies (the community, small farmer, etc.)
•passing affairs (feminism, animal rights, etc. )
+
outside the home = domain of economic rationality and conflicting individual interests
--> mid 20th century allowed other species accepted: pets are models for family devotion. but the model of the loving and the beloved pet does not spread love; it holds tight inside the family (-Tsing)
[biosocial plan:] other people & other species are judged by their ability to live up to one standard of domestic intimacy (USA or iran):
they love their children and pets ==> imagine themselves as compassionate and moral --> makes them ‘good people’ ==> equip them to make decisions for the whole world ==> moral hierarchy (~ your goodness is qualification for global goodness) ==> other people & other species are judged --> project to improve the world ==> *collateral damage is unfortunate but not inhumane*
urban jungle
jumble of diversity + imperial planners
excessive teams
technique of unmapping, for separating paired projects and effects and places and things. (for example unmap state and capital from diversity places)
•spread obscurity
•to know something from disordered edges (=/= ptoductive edges)
•what grows in the seam (to begin with)
•pleasure of variety beyond the domestic
•how places are differentiated and specific
...................................
Global Futures
(a game of) possibilities of contingent connections
a game that develops our ideas of the productivity--for better or worse--of contingency
a game to appreciate contingent connections [=/= stale and dangerous predictions (==> mithridatism)]
futures of all sorts are forged in the contingencies of strange connections
•foreclosed in the narrow channels of corporate expansion
•clashing state and popular terrorisms
•our best hopes (as well as our inchoate terrors)
*Tsing: “Contingency surrounds us, but we ignore its power to shape the future.”
**europe's secular prophecy's formulaic tropes for encapsulating time**
•most power[...]
(172968)[...notes/Ajayeb notes.txt]%26.5[...]talism is not seamless:
•leapfrogging financial crises
•“antiglobalization” politics springing up
•deflating policymakers’ hopes for a smooth transition to corporate empire
ultimate fantasy of an *era without politics*
ultimate fantasy of a *more complex evolutionary plan*
=/= contingency & interconnection
principles of (Tsing and Pollman's) Global Futures game:
you tell the story of this coalescence, and if your fellow players accept the story, it makes history: it becomes a part of the world of the game.
the goal is to develop a set of *coalescences* that fulfills a preassigned mission.
whoever tells the best story while completing the mission wins.
you (tell stories in which you) are free to:
•make the world a better place
•hatch a nefarious scheme
•narrate a true story
[*]coalescence: the historical force that arises from a transformative coming together of disparate groups, institutions, or things:
an unexpected connection ==> a “historical force"[= something that might change the world]
(parties might be: groups, institutions, ideas, identities, things, or beings. chili peppers and Thai cuisine; African rice producers and the Carolina coast; astrolabes, compasses, and plane tables)
[contemplative mode of togetherness: (in Europe) coalescence انعقاد =/= (in Middle East) confluence تلاقى }--> transnationalism =/= internationalism }~-> forms of alliance that are possible and needed that can be created differentially with “trans-” =/= “inter-“]--> *coalescence is not meaningful nor possible in Middle East?*
example:
•not coalescence story: to say that a cat and a goldfinch are both animals. or to imagine a pet store that sells both
•coalescence story: a cat-feeding fad that requires that cats eat nothing but goldfinches to give the cats a sleeker coat, while goldfinches become seriously endangered because of the program <-- *both cats and goldfinches are changed in the encounter*
coalescence can be unintentional, seriously damage collaborator and the world
missions could be:
•create a revolution
•corrupt a nation's government
•use a natural resource to create havoc
•revitalize an ancient philosophy
•
future-making cards:
icons of historical agency
they represent the world through stereotypes and symbols
used as an ideology about X (=/= as the real thing)
eternal essences as natural objects or cultural codes prevent theories to require things to change =/= Global Futures conceptualization of time and change --> ***forms of human and nonhuman possibility imagined within current discussions of politics and culture***
*world power =/= world time*
time --> evol[...]
(172969)[...notes/Ajayeb notes.txt]%26.7[...]the space of complain? <-- dispositions of Beschwerde
a form of protest --> (disenfranchized language of) *mutated rage* --> always innocent ==> agent of delivery
(protest part of) the proud and brutal history of break-out syntax of civic responsibility (=/= adjustment)
rage & ecstasy
ruin --> doom --> rage --> innocence --> delivery: performance
--ruin--
we can and should ***navigate the ruin***
(navigate =/= asset-production)
-capitalist (owning the rhetoric of progress) telling us / teach us to ignore ruins (in the making)
-is there life in ruin? --Tsing--> place of unsettled identities, *in it each of us become ourselves with the help of a less-than ideal collaboration*
bring your curiosity
contaminated diversity [=/= doom: a form of missing that which is contaminated, (an affect typical of Tehran,) one has lost the pulse of the world]
(hard to clasify)
*cultures and species that don't adjust well to disturbance* (<-- we shouldn't lose hope on them)
--> **precarious survival** : in order to live you need help, always subject to the indeterminacy of self and other's transformations (=/= MacGyver selfish gene story) [Sina and Agnes hiking in the need for sticks to walk], ==>? “kinds” and “types” emerge; and you need multiple forms of curiosity
*neoclassical economics (which is today's economic model) (<== modern economy):
•theory of supply and demand
•theory of rational individual choice --> maximize utility and profit (<== methodological individuation: “motivation/action of individual agents ==> causal accounts of social”)
*population genetics (study of evolution from the genetics point of view) (<== evolutionary synthesis + modern biology):
•adaptation
•speciation
•population
•structure
}=={formed in late 19th century and came to power in early 20th century to redefine modern knowledge}==> “survival = fighting for oneself against others” (--> The 100 TV series popular fantasies of survival [~ what does it take to stay alive]) ~= **conquest and expansion** --> selfish gene (theory of individuals not effected by encounters, they use encounters, but not changed by them)
=/= ‘what does it take to stay alive’ could be a *matter of finding livable collaborations* = *working across difference* ~-> we don't know who we are, until we interact across difference at multiple levels --Tsing--> **identities are formed in histories of encounters**
neoclassical economics theories:
•supply and demand
•rational individual choice --> maximize utility and profit (<== methodological individuation: “motivation/action of individual agents ==> causal accounts of social”)
-
dreams of modernity: mobilization of a agricultural cooperative movement ==> industrial disengagement [...]
(172970)[...notes/Ajayeb notes.txt]%27.1[...] “your right against others”
•less-than ideal livable collaborations
•
•constructing interest (not that ‘you want to know’ --> historically crafted and naturalized modalities of “knowing more”)
•contingent (~ lure, abstraction, fragile [--> they create interested bodies]) =/=? analytical [--> they create disembodied subjects]
[poem can do all of these:]
/proposition --> right/wrong declaratives
/exposition --> systematic explanation
/disposition --> affective orientation ~~> attitude ==> perspectives ==> selves
poet [=/= archivist] can be responsible for the ‘remainders’ --> good at greeting =/= traumatic realism
(1) traumatic realism
(real understood as traumatic:) “shock ==> subject”
a way of figuring that fails to bring the inflicting force (of real) into the symbolic order ==> mime, miming: you bring it into the present literally over and over (re-present)
|
(2) atmospheric attunement
a way of being in the noise
labor-intensive process that stretches across imaginaries [such as travel, house, haunt] --> responding to ” “
actual affects of modes of living brought into being
intimacy with a world [visiting families in Alta]
|
(3) phantom arm
“social = present-absent” (=/= Star Trek's interculturalism) (=/= Lacan's subject: proper sense of absence and loss)
connectivity does not require physical contiguity
-force of piled-up phantom limps
-hum of the palce, dormant noise --> worlding of a place [<-- material and sensory labor of attending to it]
-hauntology =/= Archimedean certainty of presence --> a knowing consciousnes
-so, that lost arm/limb (original part of you) could have a chance of becoming companion species, and not a discarded phantom limb forever haunting the amputated you
|
(4) troubled stories
=/= clear-cut good stories about troubles
stories difficult to like:
•dirty, guilty, survivalist udyr? the evil horse? (we need more description of the evil horse)
Cinderella --> (not) the master of your house, of your name, of you
-sometimes it is not you who makes you
...................................
--Morris--> ghost problem --✕--> possbility of a politcal form
contingent politicization and the accidental in the Southeast Asia
theatrical acts of civil disobedience
democracy protestors
conjure the spirits of those who have been killed
political vengeance
(wherever there is) violence in Southeast Asia (even if this violence is merely the
force that possesses machinery) ==> ghosts
~=
(wherever there is) force that would oppose life (even and perhaps especially by resembling it) ==> ghosts
[the doxa of] {(no preparation) premature death / banished by disbelief ==> unhappy ghos[...]
(172971)[...notes/Ajayeb notes.txt]%27.7[...]use, haunt] --> responding to ” “
actual affects of modes of living brought into being
intimacy with a world [visiting families in Alta]
|
(3) phantom arm
“social = present-absent” (=/= Star Trek's interculturalism) (=/= Lacan's subject: proper sense of absence and loss)
connectivity does not require physical contiguity
-force of piled-up phantom limps
-hum of the palce, dormant noise --> worlding of a place [<-- material and sensory labor of attending to it]
-hauntology =/= Archimedean certainty of presence --> a knowing consciousnes
-so, that lost arm/limb (original part of you) could have a chance of becoming companion species, and not a discarded phantom limb forever haunting the amputated you
|
(4) troubled stories
=/= clear-cut good stories about troubles
stories difficult to like:
•dirty, guilty, survivalist udyr? the evil horse? (we need more description of the evil horse)
/>
Cinderella --> (not) the master of your house, of your name, of you
-sometimes it is not you who makes you
...................................
--Morris--> ghost problem --✕--> possbility of a politcal form
contingent politicization and the accidental in the Southeast Asia
theatrical acts of civil disobedience
democracy protestors
conjure the spirits of those who have been killed
political vengeance
(wherever there is) violence in Southeast Asia (even if this violence is merely the
force that possesses machinery) ==> ghosts
~=
(wherever there is) force that would oppose life (even and perhaps especially by resembling it) ==> ghosts
[the doxa of] {(no preparation) premature death / banished by disbelief ==> unhappy ghost, vindictive melancholy}[= *effect of context*]--in-->
•pulp novels
•secular humanist elite literature
•rumor
•folklore
- />
•
(Morris points that) such specters are densest in the places where the accidents of modernity are most like to occur
*the death that is caused by another death*
technologization of life and death, movement and war --> *making one vulnerable to death* <== (often) a function of technology (technologization of life and death, movement and war, etc.)
*ghostliness (in Southeast Asia): an idiom with which to address issues about the difficult delineation of a boundary between the living and the dead* (=/= matter of improper burial)
if the dead cannot join the living, the living can die and thereby mingle with the already deceased ~-> fright
the location (where ghostliness arises) is not spatial but temporal (“something happened”)--> in a strange way, for the “occurrence” has no place in time ==> stop time and to displace other narratives (--> it has the structure of trace)
[@Marialena's s[...]
(172973)[...notes/Ajayeb notes.txt]%27.8[...]br />
--Morris--> ghost problem --✕--> possbility of a politcal form
contingent politicization and the accidental in the Southeast Asia
theatrical acts of civil disobedience
democracy protestors
conjure the spirits of those who have been killed
political vengeance
(wherever there is) violence in Southeast Asia (even if this violence is merely the
force that possesses machinery) ==> ghosts
~=
(wherever there is) force that would oppose life (even and perhaps especially by resembling it) ==> ghosts
[the doxa of] {(no preparation) premature death / banished by disbelief ==> unhappy ghost, vindictive melancholy}[= *effect of context*]--in-->
•pulp novels
•secular humanist elite literature
•rumor
•folklore
•
(Morris points that) such specters are densest in the places where the accidents of modernity are most like to occur
>
*the death that is caused by another death*
technologization of life and death, movement and war --> *making one vulnerable to death* <== (often) a function of technology (technologization of life and death, movement and war, etc.)
*ghostliness (in Southeast Asia): an idiom with which to address issues about the difficult delineation of a boundary between the living and the dead* (=/= matter of improper burial)
if the dead cannot join the living, the living can die and thereby mingle with the already deceased ~-> fright
the location (where ghostliness arises) is not spatial but temporal (“something happened”)--> in a strange way, for the “occurrence” has no place in time ==> stop time and to displace other narratives (--> it has the structure of trace)
[@Marialena's summoning to life =/= (living) beings who can be summoned to death]
}~~?--> (Freud's) death drive (<== traumatic neuroses) + (Kantian conception of)
accident
(for Freud:) [*]consciousness: the form of a resistance to the world
unconscious is “timeless” : incapable of discerning order (in a Kantian sense)
trauma (=/= anxiety) ==> disables the pleasure principle but not the compulsion to repeat (which is typically a source of pleasure)
[*]trauma as precisely such a disturbance of time and of causal sequentiality
{earlier philosopher's analogy: substance (essentially unchanging) =/= accident (the name of that which metamorphoses over time) }=/={ Kant's analogy: accidents = the “particular ways” in which substance is determined to exist}
--Morris--> causality: a concept that responds to and covers over a gap in the human capacity to inhabit a world of accident
--Freud--> sudden, unexpected event incapacitates the psyche (and its maturation) to such an extent that it will relate to the world only as accidentally existing --> [*]acci[...]
(172975)[...notes/Ajayeb notes.txt]%27.8[...]pher's analogy: substance (essentially unchanging) =/= accident (the name of that which metamorphoses over time) }=/={ Kant's analogy: accidents = the “particular ways” in which substance is determined to exist}
--Morris--> causality: a concept that responds to and covers over a gap in the human capacity to inhabit a world of accident
--Freud--> sudden, unexpected event incapacitates the psyche (and its maturation) to such an extent that it will relate to the world only as accidentally existing --> [*]accident/trauma: the experience of the occurrence as having no reason [--causality as a principle of understanding]
accident ~=&==>
•trauma
•condition of possibility of a political opening to the future (one whose form is not determined a priori)
•condition of possibility of en ethical opening to the future (without guarantee)
•
}--Morris--> *accident: the name of a certain kind of freedom*
(it is initially tempting to suggest:) ghosts: symptoms of trauma, particular form of a repetition compulsion, externalized and made public, (untimeliness of an event that robs it of the structure of causality within which it could be more properly interpreted), a form of neurosis =/= Morris's reading of Southeast Asia ghosts
•recognition does not stave off fear
•anxiety does not stave off trauma
reflective interpretation
narrativized interpretation
abstract interpretation
dissociation (in spirit possession) ==> (allows other individuals to witness) the loss of consciousness ==> memory traces of history become legible
(change the focus in trauma studies, a reorientation of perspective:)
missed encounter (~ wound) --to--> poorly anticipated encounter (~ accident)
(Caruth's argument:) **[*]trauma: a discourse that opens up ethical possibilities with its demand for a recognition of the need for historicization (of the relationship between destruction and survival)**
****(Morris as an anthropologist call for analysis of the accidental -->) to better comprehend *how history exceeds individual intentions* + how particular conceptions of history may enable more consequential action on the part of historical agents****
==> (to move from) affective symptoms of an overwhelming experience [@Hoda] --to--> the question of effectivity beyond representation
--> to construe an ethical relation to history--in terms of open relation to futurity [=/= an (impossible) mastery of the past]
every artist researcher should investigate:
•how anxiety is informing you
•how trauma is informing you
the question of the political understood as: (@Femke, OSP)
•the question of contingent factors
•the question of unexpected exposures
•the question of (relatively) unconscious processes
(and not of control)
[...]
(172976)[...notes/Ajayeb notes.txt]%27.9[...]l action on the part of historical agents****
==> (to move from) affective symptoms of an overwhelming experience [@Hoda] --to--> the question of effectivity beyond representation
--> to construe an ethical relation to history--in terms of open relation to futurity [=/= an (impossible) mastery of the past]
every artist researcher should investigate:
•how anxiety is informing you
•how trauma is informing you
the question of the political understood as: (@Femke, OSP)
•the question of contingent factors
•the question of unexpected exposures
•the question of (relatively) unconscious processes
(and not of control)
neoliberal economic logics --> image of massness (=/= consciousness of one's collective interests) ==> condition the possibility of social action (movements characterized by a schema in which exposure to events leads to politicization) <-- an older genre of politicization narrative [~ individuals describe their encounter with social injustice, extreme poverty, or excessive violence and then recount a growing consciousness of the structures that produced them, #Robin Hood]
inadvertent and even accidental convergences ==?==> political movements in Southeast Asia (throughout the late 1980s and 1990s) --> (students who participated in antigovernment protests in Rangoon/Yangon in the late 1980) described their entry into the political sphere (less exposed to the object of social injustice, not in terms of an originally shared project, not a shared analysis, but rather) as the result of a situational convergence (from which an ideological project had yet to be fabricated)
(to understand) your relationship to the political as *subjection to force* (and hence) ~=> *the violation of subjectivity* (=/= acceding to a fuller subjectivity)
they were just there (summoned to events the nature of which they did not know in advance) --> *ephemeral mobilization*:
•by anonymous calls (precipitated objectless gatherings by cell phone messaging, an anonymous call of an ideologically vacant sort)
•ephemeral rumors
•without ideological commitment
•by curiosity (gathered only to find out why others were gathered)
•attraction to spectacle
•to consume, pornographically, the visceral images of police and military violence
•
--> the idea of participation loses its meaning
formation of a crowd
materialization of the state's force
ephemeral mobilization (which later sets the stage for politicization) is a familiar instrument of power
the group:
•(has a) monopoly on violence
•manifestation of a will to democracy (for example the way Iranian movements were read by international bodies)
ahistoricism of conspiratorial orientation --> “powerful but secret instrumentalities ==> tempora[...]
(172977)[...notes/Ajayeb notes.txt]%27.9[...]t the future is already determined by a past narrated from its perspective*** (<-- that is why my work is about the past) --> [my work:] *learning to think otherwise about both the past and the future*
(the failure of political imagination in only speculating about the future)
*(the basis of) the political: transcendence of the accidental*
Morris shows how the potential force of the political depends on the recognition that it is not merely that which can be relegated to the past
...................................
(Bubandt > Morris > in Buli, North Maluku in Indonesia) witchcraft: ambivalent aporia, the interminable problem of life ~= empty seashell (shell in which there might or might not be an occupant, provides the de-sexualized figure for doubt that saturates the consciousness of those who inhabit the world of witchcraft, an internally split subject)
anthropology of witchcraft
--✕--> charges of residual exoticism by reading witchcraft phenomena as sites at which the transformations of modernity are mediated and made available for resignification
-to displace (witchcraft) into the domain of representation --> capacity to resignify the historical real
lethal violence at Marikana (South Africa, August 2012) --> muti magic was a not matter of resurgent tradition (for the black South African analysts), rather, magic was a visceral, strategically instrumentalizable, and absolutely lethal power. the kind that enables people to go to war, the kind that operates at the point where language fails (--?--> the use of poetic mystical enchantment in Iran-Iraq war for sending young soldiers to the battle fields)
witchcraft only becomes visible in the moment of accusation, as a retrospective effect of oracular diagnosis (Evans-Pritchard)
(...no one is sure that he has indeed heard a witch)--Bubandt--> witchcraft: a condition of doubt (=/= a system of belief)
--✕--> Morris questions: doubt =/=? belief
Morris asks --> doubt:
•whether illness is caused by witchcraft?
•whether one's neighbor is a witch?
•*whether one is oneself a witch?*
in Buli (=/= The Magicians TV series, Harry Potter film version of magic):
•witchcraft does not explain the world
•witchcraft is not an alternative mode of reasoning
•witchcraft does not permit anyone to control the forces (that assault and wound human being)
•witchcraft provides neither certitude nor escape from the anxieties that death bears for the living
(the interiority of the other is unknown and unknowable ==>)
[*]witchcraft ==provides==>
•an idiom in which the world's very immunity to explanation is affirmed (often with violent and terrifying consequence)
•figures and narrative forms in which to address (also reproduce) the opacity and ambivalence of sociality
[cont[...]
(172978)[...notes/Ajayeb notes.txt]%28.4[...]witchcraft
discern death drive in the very place that there is an effort to escape death
{ radical empiricism = close reading }==> attentive listening
...................................
https://www.journals.uchicago.edu/doi/full/10.1086/689012
(two competing conceptions and aspirations,) two paradigms of communication:
•an ideal public sphere that recognizes the task of mediation but also requires its effacement
•to bypass mediation through apparently immediate forms of speech that range from visual slogans to messianic utterances that can be heard even by the dead (--> frustrated by deferral)
Morris: the social scene is technologically heterogeneous ==> epochal and ontological schemata of mediatic displacement must thus be rethought
structure: an eruption of the mediaticity of the medium onto the horizon of reflexive consciousness (Kittler)
(in still decolonizing nations) the function of mediation has implicitly emerged as an agonistic exchange about the very possibility of exchange (not of deliberation) --> possibility of political representationalism
..stranded in its imaginary between the twin phantasms of the mining town in postapartheid South Africa
aspiring to a radical openness and threatened by it...
limits and the contradictions of democratic consciousness
environment as a monstrous hybrid of statistical hysteria and narrative compulsion as well as real violence (that takes its shape under conditions of largely racialized economic inequality)
[i have been working and listening to that which] call our attention to ***other spaces, identities, and structures of obligation*** (=/= defensive strategies)
cell phones
•technological mediums of absent voices
•lighting up, buzzing, or ringing
•ciphers of a profane immanence
•fetishes in which are concealed the histories of mining and labor elsewhere
•promise contact with elsewhere + obstacles to the desire for full presence and the performative power of words ==> frustrated desire
a public whose membership cannot be known in advance--even when exclusionary limits are constitutive of its domain --> [*]public sphere: social formations enabled by technomedia phenomena (=/= spaces of rational deliberation and consensus making--as in liberal political theory, public sphere characterized by deliberative processes)
*scenes of overhearing* --> public speaking makes that overhearing its goal
“migrant pirates of deindustrialization” (speak only to threaten) --> liberal opposition between language and violence ~~--> the rhetorical grace appropriate to leadership (inauguration speech of Obama, his charisma emanated from his identification with a righteous struggle --> *his being more than himself* [<-- young artist selflessness syndrom[...]
(172981)[...notes/Ajayeb notes.txt]%28.6[...]nd consensus making--as in liberal political theory, public sphere characterized by deliberative processes)
*scenes of overhearing* --> public speaking makes that overhearing its goal
“migrant pirates of deindustrialization” (speak only to threaten) --> liberal opposition between language and violence ~~--> the rhetorical grace appropriate to leadership (inauguration speech of Obama, his charisma emanated from his identification with a righteous struggle --> *his being more than himself* [<-- young artist selflessness syndrome in aspiration with the right politcal cause])
zamazamas’ illiteracy, not eligible for a public sphere that depends on literacy. for without literacy, they cannot submit to the law. *defined in its essence by legality* (sustained by a desired opposition between language and violence)
a signature (sign your own name): a form of writing recognizable across all (mainly romanized) languages and is the ideal condition of possibility of recognition from within its constitutional order
mimic the address of someone wit charisma (~= authority)
(Morris on) mediaticity of speech (and not merely of media technologies)
Morris reading of a scene (of quotidian exchange) in HIV/AIDS NGO office: a metonym and a metaphor for a kind of South African public sphere that aspires to inclusiveness but is terrorized by its incapacity to know what that opens it up to
•arms itself against potentially aggressive others
•narratives of violence work *to reinforce the sense of necessity* (for a general securitization)
•work in the mode of a **negative meritocracy** (= those who would violate the rights of others are to be excluded, but no others --but--> how to know in advance who has perpetrated or intends to perpetrate such a violation?)
...in the shadow of communicational technology's fashion industry
...bountiful banality of the technologies and artifacts of mass reproducibility
[...] --> lithography --(superseded by)--> photography --(gives way to)--> cinema --(transformed by)--> sound technology --(displaced by)--> integrated and multiplatform digital media --> [...]
(teleological fantasy:) ontologized in epochal schema (these sequences become something more and different) --> analog media are said to be displaced by digital media ==> logic of representation gives way to that of information
=/= (Morris questioning) the conflation of media with mediation, which is itself symptomatic of both a technological determinism and an effort to ontologize technology --> a crises of mediation (not media): the communicative aspiration and the presumptive unity of medium and message in language are brought to their limit (--> media technologies play a role in this drama, but they do not explain it. @OSP & Femke)
-women's understanding of improper English of Zuma's speech: a commun[...]
(172982)[...notes/Ajayeb notes.txt]%28.6[...](a very bad definition of) power: making oneself heard and heard in a manner to which others must respond
(sensation of presence and immediacy heightened in) face-to-face --> transcendent experience of communication --> that “there be no loss or dissipation between speaking and being heard”
(messianic utterance of) slogan <--> immediacy
-->? banishing ambiguity at the expensive of signification
aspiration to immediacy + communicative fullness --> simple *oppositional corrective*
a substantialized, corporealized figuration of power vs. EFF make themselves into pure proxies
(pedagogy, a horrible and wrong idea of) “perfect transmission of intention ==> production of consensus”
...................................
[explosion of accuracies]
...................................
after death there is:
•rumer
•afterlife
•
...................................
/>
(Nicholas Shapiro shows in his research on) people in ordinary toxic homes: *their apprehension of conventionally insensible domestic chemical exposure was informed by sustained attention to barely perceptible alteration of somatic function and atmosphere*
(Sloterdijk, Latour, Anderson, Berlant, Stewart, Shapiro) to explain body's relation to the world --> ancillary process of being a living body as:
•becoming sensitive
•embodying atmospheres
•somatically judging environments
•becoming corporeal aware of nonhumans
•protracted low-level encounter with domestic chemicals --accumulate--> *chemical sublime* <== (indistinct and distributed harm of) late industrial material ecologies (=/= enlightenment sublime: spectacle material threat with transcendence of immaterial reason)
silent and invisible microemissions accrue within the envelope of the home --> residents reckon with how their homes are decomposing into them as th as they decompose in their homes
somatic work of the chemically concerned is enmeshed with an *apprehension of their own bodies that is simultaneously sensuous and epistemological* (~ “bodily knowledge” situated within a process of “bodily reasoning” that tempers not just what one knows but what one becomes with or is estranged from [=/= forensic architecture notion of knowledge])
‘sustained bodily reasoning ==> chemical sublime’
Shapiro + Kim Fortune --> call for ways to differently know and reimagine our ongoing late industrial present, which is marked by deteriorating sociotechnical systems and economic, climate, and infrastructural instability
**somatic susceptibility and epistemic capacity** common to human life --(informed by nonhuman life)--> molecular and relational appreciation --Shapiro--> domestically exposed (the ‘chemically wounded’ attuning to their own effects and affects ~ discerning the barely perceptible con[...]
(172984)[...notes/Ajayeb notes.txt]%28.9[...]and epistemic capacity** common to human life --(informed by nonhuman life)--> molecular and relational appreciation --Shapiro--> domestically exposed (the ‘chemically wounded’ attuning to their own effects and affects ~ discerning the barely perceptible constituents of their environment [=/= “deviant agents,” diagnosed, resistors]
toxic = potency --implicate--> vulnerability of a living body
years of exposure --> biochemically magnified effects --> semiotically enflamed
somatic cognizance
(Shapiro on affect and phenomenological studies of environmental exposure -->) formaldehyde indicators and agents of social abandonment and precarity
(growing literature on) the body as existential, pedagogical, and ethical grounds of (cultures of) science
Shapiro: “how can expanding the avenues and temporality of sensing yield an appreciation of what many of us are abbreviating from our own sense of the world?”
Shapiro ethnographically elucidates the *somatic mode of attention*
--> bodies are sites for both actively absorbing the world and being put into motion by its constituent medley of humans and nonhumans
-becoming with (Haraway)
-orienting toward (Ahmed)
-bodily reasoning (Shapiro): the dynamic process through which knowledge of individual spaces of chronic exposure is somatically attained
women's accounts of self-monitoring for bodily dysfunctions (--> 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 privi[...]
(172985)[...notes/Ajayeb notes.txt]%29[...]s. Deleuze and Consequences
(i am still at the title:) in your efforts to make ‘body without organ’ (the emergent, non-hierarchical, inclusive, flexible, smart, liquid good object) you might end up creating ‘organ without body’ (monstrous, hierarchical, authoritative, soulless, archaic bad object)
functional specificity of organs =/= to release the decoded and deterritorialized flows of [*]desire: a process of production without reference to any exterior agency (--although--> ‘fascism = desire’)]
an example of body without organ is the ‘ocean’ for Marialena
(for Marialena) ocean [~=? fluid women] (an unstratificated, non-coded flow, sex organs sprout everywhere, no organ is constant as regards either function or position) =/= (male fantasies of) armored body
(Deleuze and Guattari suggest) dismantling of the organism (~ molar organic body) ==>
•hypochondriac body (suffering from imaginary symptoms)
•paranoid body
•schizo body
•drugged body
•masochist body <-- my favourite
•
}--> these are all about the body from the point of view of its *potential* [=/=? method]
}--> we are at (an anthropological / psychoanalytic discourse of) excess and transgression --Artaud-->{ organs: functional articulations forced on the body }==> separation, determination, representation
body without organ =/= body image http://ajayeb.net/?q=body+image
-what feminist theory has to say about that? --Irigaray--> is not the body without organs women's own historical condition?
...the machinic, the inorganic, as well as the notions of loss of self, dispersion, and fluidity are all too familiar to women
(and to non-western subjects, i would say. Tasavof has been advocating body without organ within the context of mysticism in Iran)
are Deleuze and Guattari “cyberpunks, constructing fictions of terminal identity in the nearly familiar language of a techno-surrealism”? ~-> (to dissolve the body ==>) will to regain the world <~~--> [death of the auratic object ==> subject: a condemned and useless vestige alongside the simulacra that precede and envelope it]
...................................
(?we need) political metamorphosis
the tensions between:
[*]artist's “special task” (to oppose intellectual divisions) {(art of) forming, inventing, fabricating concepts (<== Deleuze and Guattari), (a “task” that) proceeds with a plane of immanence (or consistency) ~= self-referential (=/= referential) --> syntagmatic (word associations)}
and: [*]the increasing difficulty to ask questions (as a result of the constant increase in the specialization of the knowledges --> science) {propositions in discursive systems, (a “task” that) proceeds with a plane of reference --> paradigmatic (a worldview) ==>? to *confront chaos* ~= to provide chaos with reference points [<-- artists need [...]
(172986)[...notes/Ajayeb notes.txt]%29.2[...]/>
the tensions between:
[*]artist's “special task” (to oppose intellectual divisions) {(art of) forming, inventing, fabricating concepts (<== Deleuze and Guattari), (a “task” that) proceeds with a plane of immanence (or consistency) ~= self-referential (=/= referential) --> syntagmatic (word associations)}
and: [*]the increasing difficulty to ask questions (as a result of the constant increase in the specialization of the knowledges --> science) {propositions in discursive systems, (a “task” that) proceeds with a plane of reference --> paradigmatic (a worldview) ==>? to *confront chaos* ~= to provide chaos with reference points [<-- artists need to learn this]}****
(my work in lecture-performance: to provide chaos with reference points)
Barad, Stengers, <== stable foundations of physics had broken up and it is time for science to become philosophical
science becomes philosophical philosophy becomes artistic art becomes anthropological anthropology becomes poetic poetry becomes biological biology becomes archaeological archaeology becomes speculative speculation becomes scientific science becomes aesthetic aesthetics becomes adventurous adventure becomes rigorous rigor becomes Iranian Iran becomes German Germany becomes Arabic Arab becomes Egyptian Egypt becomes animalistic animal becomes fabulous fable becomes political politics becomes...
...................................
(Baxstrom + Meyers highlight a productive gap between intent & outcome in) Christensen making a case of witchcraft (in his pioneering, bizarre, and lavish project of Häxan):
•misidentified nervous disease
•incompatibility of superstition and religious fanaticism with modernity and science
•bringing “errors of belief” in the 15th and 16th centuries into our view
living cinematic tableau, Häxan's excess =/= socially constrained thinking, discursive mode of analysis
Christensen's thesis concerned/gripped with abnormalities, events, and causes ==provide==> diagnosis
(like Favret-Saada) he was an un-witcher at once caught & catching
witch =? epiphenomenon
(to bring the ajayeb to life “objectively” is nonsense)
[Häxan = spectacle + argument ==> *to make nature speak*] drove efforts to locate & combat witches, and it served to shape similar aporias between *sense & distance* imbricated in:
•the invention of modern hysteria in the 19th century
•the “discovery” of the “native's point of view” by anthropologists in the early 20th century
for Christensen: “witchcraft = unrecognized manifestations of clinical hysteria and psychosis”
excessiveness of Häxan's reenactment --> construct the witch's material, invisible, mobile force
(Häxan's objectivity) had no expectation that the real will simply “speak for itself”
Häxan's reception in[...]
(172987)[...notes/Ajayeb notes.txt]%29.2[...]tive must be produced that at least partially satisfied the demands of evidence}--> *interrogation under torture = an experimental form of knowing in crisis*
truth value of a nonsensical confession made sensible --> human belief, action, and social practices
ethnographic style of early French ethnographers --> **learning truth from lie** was essential to representing the “primitive” reality in order to interpret it in its true picture
-Marcel Griaule's approach to fieldwork: “The crime is the fact, the guilty party the interlocutor, and accomplices are all the members of this society. [...]the abundance of pieces of evidence serving to convict appear to facilitate the inquest, but in reality they guide it into labyrinths--labyrinths that are often organized. [...]The inquest must be treated like a strategic operation.”
--> nonsense to be mastered had shifted from the demonic, incredible forces at play for the inquisitor to the misguided tall tales of the native interlocutor [--> same mistake that Federici does in her book Caliban and the Witch. Federici, in search of the manifestations of misogyny, aggressively frames the scene of a feminist encounter with witch-hunt as a kind of antagonistic trial of social organization of the Middle Ages in transition to early capitalism... a mode of attention that is equally didactic and forensic as the witch inquisitors]
recognition of the struggle that lay at the heart of raising testimony to the status of the “really real” --Avital--> Griaule aggressively frames the scene of ethnographic encounter itself as a kind of antagonistic trial (whereby the ghosts and gods of the natives are forced out of the shadows and made concretely apparent to the senses of the anthropologist)
*fieldwork ==> knowledge of hauntings that is itself haunted*
imaginative result of “I-witnessing”
*paradoxical necessity of an expressive element within an objective test in relation to what would other wise be nonsense* is evident in many of the examples of 16th century visual culture --> ajayeb bestiary
trial by ordeal
(illustrated in Eduard Fuchs)
the case: if the woman floats she is clearly able to contravene the nature and is therefore a witch or heretic; if she sinks, she has made no such pact with Satan
-procedural expertise --> trial by water here functions as *experiment as much as a punishment* designed to reveal an other wise invisible truth
testimony + experimental results + expert inquisitorial interpretation ==> early version of the ‘case study’ (synthesized as evidence in service of accounting for variation that exceeded general laws regarding relations and phenomenon in the world)
Baxstrom + Meyers
(ajayeb's) individual cases: an effective strategy in providing analytic (and empirical) purchase for phenomenon that were other wise invisible to even [...]
(172989)[...notes/Ajayeb notes.txt]%29.5[...] are no longer explicitly the target of the inquiry)
Häxan's real object: the specter of sheer nonsense
hunt (even in objective scientific mastery) --> fueled by a desire operationalized in a method of being close enough to something to sense it
...................................
(?every time we have to) show how *the word (that we are using) relates to meaning*
Christensen makes every effort to craft a witch that is real to us : ontological fluidity of a cinematic image ==> “Häxan = word + image + thing”
metoposcopy: the expression of reasoning was to be found on the face, (dating back to Girolamo Cardano and the Renaissance) the operation of reason as the weaving together of images in the mind --> a proto-cinematic theory of the relation between image and thought if ever there was one
•respectable scholar indexes himself through his sources
•authoritarian first-person tenor --> instrumentally impersonal tenor
•establishing the X as a chapter within a much longer constellation of practices, discourses, traditions, and institutions
Kieckhefer --> how the long history of practical natural magic was enfolded into the specificity of European witchcraft in the late Middle Ages
Christ in Limbo --> Christensen's parallel editing ==> moving representation of a terra-centered universe <~~ elaborate wonders found in baroque wunderkammer (meticulously assembled by the German elite)
Renaissance Hermeticism:
writings of Hermes Trimesgistus ~=> foundation for:
•Ficino's relatively mild natural magic
•Pico della Mirandola's Christian Cabalist
•Agrippa's Christian magus
•Tommaso Campanella's (1568–1639) utopian City of the Sun
•Bruno's full-blown Hermetic–Cabalist (through the power of astrology and magic to bypass the Church altogether)
•
...rippling effects of the Hermetic–Cabalist tradition -->
•scrupulously mathematical astrology of Girolamo Cardano
•the rigorously empirical studies of the natural world demanded by Bruno's attempts to operate as a magus
}==> (paved the way for) science of Newton and Copernicus --> a new metaphysics to emerge
attacks on Renaissance magic and the Hermetic–Cabalist tradition (that authorized witch) ==> anti-witch treatises
(case of Giordano Bruno's execution --> Hermetic magic and Cabalism) how in the 16th century: “superstition = crime”
(Christensen attributing) --> Hortus deliciarum, a largely cohesive image of hell to a period when the nature of hell's location and “topography” was a subject of fierce theological debate
-he strategically ignores debates and alternate conceptions of damnation that existed in the 15th and 16th centuries in Europe
[that which you choose] works to amplify affect more than f[...]
(172991)[...notes/Ajayeb notes.txt]%29.7[...] theological debate
-he strategically ignores debates and alternate conceptions of damnation that existed in the 15th and 16th centuries in Europe
[that which you choose] works to amplify affect more than further analysis (--> such as Christensen's attempt to heighten the fiery terror of the scene by billowing smoke ==> عام generic explanation)
...a palpable sexual dimension crepting into Christensen's thesis <-- images of women “sneaking away” to attend Sabbats
Häxan visually grounds itself in citable evidence from the start
•cinema: (as an instrument for “recording reality”) a vehicle for “telling the truth” about the world [in early 1920s]
when documentary was not yet documentary -- fiction wasn't fiction yet either --Chanan-->{
moving pictures = visual tidbits لقمه چرب ونرم
made no demands on literacy (==> spread easily)
whe world on the screen remained anecdotal (and predominantly iconic)
practically inarticulate (in terms of public discourse)}
(1900) visual meaning-making machines that demanded not only attention but belief (by staging as real reenactments) --> mutated the desire to see far-off contemporary events
•--> Attack on a China Mission Station (1900), Hunting Big Game in Africa (1907), and With Captain Scott, R.N., the South Pole (1912), The Battle of the Somme (1916) and With Our Heroes at the Somme (Bei unseren Helden an der Somme, 1917)
(Baxstrom + Meyers) question of mimesis
-what is the relation between a fragmentary visual artifact drawn “from life” and the truth value of any such fragments?
-what sorts of filmmaking practices can felicitously mimic life as such?
[for example in Curtis's In the Land of the War Canoes] status of reenactment ==> prevailing standards of expressing the real
--later --> crypto-structuralist origin myth that falsely represented what “documentary” meant to pre-Griersonian filmmakers ==> “realist” Lumiere =/= the “fanciful” Melies
}--> *gap between witnessing and the real* in Europe (this question of evidence occupied inquisitors and theologians long before the invention of cinema)
preparing viewers for the “diegetic absorption”
(telling of a story by a narrator) diegesis =/= mimesis
the strategy of “reimaging” is methodological and intentional (in the opening minutes of the film Häxan) --> (in European terms, for a very long time:) “knowledge = recitations of the known”
+ creation of new images --> constituting its own evidence for what is at stake
(Christensen designating) **techniques of presentation rather than simple content**
****the “truth” gained by the reproduction of archival images**** <==through== their mobility in the context of their new use
--> (similar to Farocki) Chri[...]
(172993)[...notes/Ajayeb notes.txt]%29.8[...]
(Baxstrom + Meyers carefully treating the) methodological element of Christensen's image-making practices --in--> Häxan's depiction of the violent moral disorder of the Wild Ride of the witches to their Sabbats
(16th century) Wild Ride: a standard element of both demonological and popular literary accounts of the activities of witches, folding:
•older legends of wild hunters
•restless travels of the dead at night
•tales of the Furious Horde (a super natural band that was not originally associated with witchcraft)
•twisted chaos of the deep forest
Canon Episcopi regarding the power of demonic illusion to deceive women into imagining that they could travel great distances at night, often in the company of the goddess Diana
}--> conjoining of witch image to demonological discourse [<-- an empirically verifiable invention in the late medieval period and the Renaissance]
*the oscillating value of the non-fictive* (of its discrete artifacts)
hybrid human–animal creatures with each “natural” species being traceable within the complete appearance of the demonic creature
(coming into contemporary performance art -->) figures from antiquity:
•Saturn @Ale
•Circe @Bryana (changing men into beasts, games of chance, gambling, tricks, slight of hand, illusion, hybrid animal–human forms of the demons dancing around the “grandmother” with surprisingly young and beautiful appearance --melancholy--> general sense of sexual and societal disorder swirling around a placid, passive female protagonist) + empirical strain of the discourse of the witch
•Sabbat @Jassem
•
-->
pact of the witch
obsessed state of the hysteric
interplay of face and tableau
(Warburg's assertion that) donning a mask constitutes an active attempt “to wrest something magical from nature through the transformation of the person”
[putting on a mask --> transformation of the person --> obtaining omething magical from nature]
Christensen formally constructing “the witch” through a cinematic iteration of metoposcopic naturalism
(metoposcopy: a form of divination in which the diviner predicts personality, character, and destiny, based on the pattern of lines on the subject's forehead.)
(Avital) scientific imperative (the demand in the 19th century for an epistemological reliable inquiry in the nature of things) <-- fascination for the freak and the occult <-- on the way to technology
(Baxstrom + Meyers > Philippe Alain-Michaud on Warburg) “in Mnemosyne, photographic reproduction is not merely illustrative but a general plastic medium to which all figures are reduced before being arranged in the space of a panel. In this way, the viewer participates in two successive transformations of the original material: different types[...]
(172995)[...notes/Ajayeb notes.txt]%29.9[...]e within the complete appearance of the demonic creature
(coming into contemporary performance art -->) figures from antiquity:
•Saturn @Ale
•Circe @Bryana (changing men into beasts, games of chance, gambling, tricks, slight of hand, illusion, hybrid animal–human forms of the demons dancing around the “grandmother” with surprisingly young and beautiful appearance --melancholy--> general sense of sexual and societal disorder swirling around a placid, passive female protagonist) + empirical strain of the discourse of the witch
•Sabbat @Jassem
•
-->
pact of the witch
obsessed state of the hysteric
interplay of face and tableau
(Warburg's assertion that) donning a mask constitutes an active attempt “to wrest something magical from nature through the transformation of the person”
[putting on a mask --> transformation of the person --> obtaining omething magical from nature]
>
Christensen formally constructing “the witch” through a cinematic iteration of metoposcopic naturalism
(metoposcopy: a form of divination in which the diviner predicts personality, character, and destiny, based on the pattern of lines on the subject's forehead.)
(Avital) scientific imperative (the demand in the 19th century for an epistemological reliable inquiry in the nature of things) <-- fascination for the freak and the occult <-- on the way to technology
(Baxstrom + Meyers > Philippe Alain-Michaud on Warburg) “in Mnemosyne, photographic reproduction is not merely illustrative but a general plastic medium to which all figures are reduced before being arranged in the space of a panel. In this way, the viewer participates in two successive transformations of the original material: different types of objects (paintings, reliefs, drawings, architecture, living beings) *are unified through photography* before being arranged on the panhe panel stretched with black cloth. The panel is in turn *rephotographed in order to create a unique image*, which will be inserted into a series intended to take the form of a book. The atlas, then, does not limit itself to describing the migrations of images through the history of representation: it reproduces them. In this sense, it is based on a cinematic mode of thought, one that, by using figures, aims at not articulating meaning but at producing effects.”
transgressive approach to the archive:
•Gerhard Richter's Atlas, 2006
•Jean-Luc Godard's Histoire(s) du cinema, 1988
•Christensen's Häxan
•Warburg’ Mnemosyne (presentation of a series of visual cliches and stereotypes, fragments which were most likely already familiar to the viewer ~ figurative givens ==> empirical evidence + media to conjure with)
•Bataille's journal ‘Documents’ 1929–30 --> seizes cliched objects and then systematically empties them out in the [...]
(172996)[...notes/Ajayeb notes.txt]%29.9[...] the subject's forehead.)
(Avital) scientific imperative (the demand in the 19th century for an epistemological reliable inquiry in the nature of things) <-- fascination for the freak and the occult <-- on the way to technology
(Baxstrom + Meyers > Philippe Alain-Michaud on Warburg) “in Mnemosyne, photographic reproduction is not merely illustrative but a general plastic medium to which all figures are reduced before being arranged in the space of a panel. In this way, the viewer participates in two successive transformations of the original material: different types of objects (paintings, reliefs, drawings, architecture, living beings) *are unified through photography* before being arranged on the panel stretched with black cloth. The panel is in turn *rephotographed in order to create a unique image*, which will be inserted into a series intended to take the form of a book. The atlas, then, does not limit itself to describing the migrations of images through the history of representation: it reproduces them. In this sense, it is based on a cinematic mode of thought, one that, by using figures, aims at not articulating meaning but at producing effects.”
transgressive approach to the archive:
•Gerhard Richter's Atlas, 2006
•Jean-Luc Godard's Histoire(s) du cinema, 1988
•Christensen's Häxan
•Warburg’ Mnemosyne (presentation of a series of visual cliches and stereotypes, fragments which were most likely already familiar to the viewer ~ figurative givens ==> empirical evidence + media to conjure with)
•Bataille's journal ‘Documents’ 1929–30 --> seizes cliched objects and then systematically empties them out in the course of its own expressions. Bataille and his contributors sought to defamiliarize the cliches, disturbing the placidly deceptive surface of the mundane in their fragmentary, juxtaposing methods of critique and presentation =/= Warburg + Christensen collecting mythological, figurative givens seemingly quite distant from the “really” real
}--> unsettling distances between myth and the everyday
-weave together episodic fragments in order to draw parallels (across domains of sense that cut across time) and correspondences across situations and characters
-Häxan deploys the techniques associated with Warburg's Mnemosyne and Bataille's Documents for purposes of affectively emphasizing the dark, chaotic forces that lurk under the smooth surface of the everyday
(Häxan's episodic structure ==>)
•characters seemingly out of a dead past to live again
•draw the phenomenology of the hysteric
•draw the work's own contemporary time to the surface
promiscuous: neither wholly artistic nor scientific =/=? hybrid artistic and scientific
traverse steep slope between past and future in the form of an event =/= plot
inability to automatically c[...]
(172998)[...notes/Ajayeb notes.txt]%29.9[...]s, disturbing the placidly deceptive surface of the mundane in their fragmentary, juxtaposing methods of critique and presentation =/= Warburg + Christensen collecting mythological, figurative givens seemingly quite distant from the “really” real
}--> unsettling distances between myth and the everyday
-weave together episodic fragments in order to draw parallels (across domains of sense that cut across time) and correspondences across situations and characters
-Häxan deploys the techniques associated with Warburg's Mnemosyne and Bataille's Documents for purposes of affectively emphasizing the dark, chaotic forces that lurk under the smooth surface of the everyday
(Häxan's episodic structure ==>)
•characters seemingly out of a dead past to live again
•draw the phenomenology of the hysteric
•draw the work's own contemporary time to the surface
promiscuous: neither wholly artistic nor scientific =/=? hybrid artistic and scientific
traverse steep slope between past and future in the form of an event =/= plot
inability to automatically categorize Häxan (or any work of art) <== ***formal strategy rooted in an epistemic virtue***
***(in later Middle Ages) practices such as persecuting witchcraft to meditating on Christ = techniques (of sorting operation) to draw distinctions among visual phenomena, differentiating, say, physical objects from fantasies, dreams, and diabolical or artful deceptions
<--artist-- image-makers specialized in manipulating one thing (their materials) in order that a viewer should see something else ~ *to make something invisible visible* [<-- this is always ideological, and is very common in art]
(#testing) the objective knowledge possessed by the uncanny (in witch's pathological language of diabolic proofs) ==> witch must be experienced in her own milieu, a satanic biome, her state in nature
typical in 17th century: tacit mutuality of word & image
-artists habitually gave their paintings titles, mottoes, tags and quotations, and their works abound in literary allusions
-explicit interleaving of the verbal and visual
cat feces and dove hearts boiled in the moonlight
stereotype of a debased and corrupted priest
object of the customer's affections
Protestant discourse against the Catholic Church in the 16th century --> artists of the period extended the instrumentalization of slander through the production of proto-pornographic images of bishops, priests, and the pope engaged in myriad obscene acts --depicting--> the emotional states and desires of the clergy
magical salves (considered particularly powerful and troubling by demonologists)
Häxan self-positioning as a scientific investigation + constantly pull back from the dramatic[...]
(172999)[...notes/Ajayeb notes.txt]%30[...]strom--> Häxan is not grounded in a setting here; it is grounded in the forms of life present in the shot
sense of corporeal alienation from herself --> inhabit a script not her own --> critical to the “success” of witchcraft confessions
witch stereotype:
•Wild Ride
•pact with the Devil solemnized through sexual intercourse-
•cannibalism
•دیگ cauldron as the locus of the rite
•*massed, coordinated, female nature of witchcraft*
judicial machinery of a witch trial required evidence of criminal acts that (by definition) could not be witnessed
in Häxan
-the power of cinema to witness exceeds that of the witch hunter
-what it does is “worse” than rigging the truth --> it aligns itself (not with a concept of truth or the real but) with the power of the witch
(Häxan and many criminal story films) works through instruments of knowing rooted in the *dynamics of the confession*
#ajayeb storytelling
...clumsily rendered, the wriggling demons reflect an interesting set of variations to the witch stereotype, both ontologically and visually
(Maria giving birth to demon children)
Thomas Aquinas's theorization of the *virtual bodies* (of angels)
-angels do not need bodies for their sake but for ours --> unnatural couplings could produce children, but that the bodily essence of devils would rule out the possibility that these children would themselves be demons
16th century author primarily concern with Satan's ability to manipulate and pervert language (including erotic language)
wild flowing hair of the women --> a common visual metaphor for sexual promiscuity and disorder
images of cannibalistic night witches were explicitly a demonological variation on long-standing popular conceptions
...................................
xxxxxx
persistence of witchcraft
how witchcraft might still exist as more than just one of many choices available on a personal empowerment “menu”
-how rituals pertaining to magic came to be understood as a problem of knowledge
*magic binds forces that would otherwise overflow life*
a great subterranean need to “bind” forces that would otherwise exert themselves with impunity and without any greater explanation or meaning
--> enacting a dehistorification of a form of life that would otherwise be overwhelmed by the brutal timeliness of historical being
Baxstrom > de Martino, Janet
making the precarity of our presence an object of knowledge
(firm unquestioning belief =/=) local doubt --sustins--> witchcraft (in Buli -Bubandt)
...face off with a persistent, seemingly eternal, spectral threat
...................................
[...]
(173000)[...notes/Ajayeb notes.txt]%30.5[...]/>
_+***'`~~/!=-~>
***the logic of gathering evidence***
(fundamental assumption of anthropology:)
[asserted by Levy-Bruhl:] ontological difference between the nonsensical world of “primitives” and the science of Western research ==> *“natives” could not (or would not) produce a “proper” explanation of the forces around them or their own beliefs and motivations in relation to these forces* (==> testimony + experience became essential tools for ethnographers)
--> ***encounter between researcher and subject*** [was never that of good faith intercultural sharing] ==constituted==> a series of severe tests (by which the researcher could gather necessary empirical evidence in order to make a felicitous truth statement regarding what was “really” at play)
}--> the nonsense to be mastered shifted from the demonic (~ incredible forces at play for the inquisitor ديوى) --to--> ديوانه the misguided tall tales fo the native
---->{this is relevant for artistic research environment, encounter/friction between different styles of knowing
#feedback: mastering the nonsense of the other artist-researcher
@apass, research presentation: misguided tall tales artists tell themselves}
[#feedback as passion]
Avital --> a passion or experience without mastery, without subjectivity, testimony, as passion, always renders itself vulnerable to doubt
([?can we think of] artistic feedback as a) *scene of ethnographic encounter* --> a kind of *antagonistic trial* (whereby the ghosts and gods of the natives are forced out of the shadows and made concretely apparent to the senses of the ethnographer)
--> (in this context) fieldwork ==> knowledge of hauntings + other nonsense that is itself haunted ~-> what gives testimony its power of fact {--Derrida--> if testimony truly resolves as certainty or mere information, it would lose its function as testimony --> testimony must allow itself to be haunted}--> [*]testimony: visualization of what cannot normally be seen
[my misunderstanding of ethnography ==> my approach to giving and receiving feedback --> the workshop i gave ‘little fables of practice'] *(your) ‘fact’ must allow itself to be parasitized by precisely what it excludes from its inner depths, of being a fable*
the picture of researcher's humanity (@Sana):
•researcher = detective, examining magistrate دادرس
•crime = fact
•guilty = interlocutor (in reality they guide you into [often organized] labyrinths)
•inquest = strategic operation
**the imaginative results of “I witnessing”**
@apass [what we do mainly is] witnessing eachother's works and mode of existence
+ paradoxical necessity of an expressive element
testimony + experimental results + expert inquisitorial interpretation ==> (an early versoin of) ‘case study’ ==> formation of ‘general law’
[...]
(173001)[...notes/Ajayeb notes.txt]%30.9[...]would appear intensely red after touch)
primitive practices ==> the word “medicine” (derived from the name Medea: the mother of witchcraft)
•epilepsy --> the sacred disease ([perceived] to result from hostile magic --rethought--> to result in terms of individual physiological disorder)
•hysteria [from the greek “uterus"] --> hold a special place in the moral imaginary
indigent madwoman: in the 17th century nearly 10000 women (destitute women, the insane, “idiots,” epileptics, and Parisian society's “least favored classes” [---> go to Foucault]) were kept in La Force prison, a second Bastille, in Paris
=/= the nuns and devoted female members of the church, who raised special concern when they were “possessed” by unexplained forces of demonic or neurologic origin
***(Ulrich Baer > Baxstrom:) Charcot ==> transformation of *tableau vivant* --to--> *tableau clinique* : a hysterical reliving of the original symptom and reframed trauma that attempted to suspend the two temporalities (real + imagined) in the same image***
[Sina ==> --to--> *tableau critique* : ??]
--> Freud and Breuer's efforts (in “reliving” with hypnosis) to isolate the mechanisms of hysteria
Acta Sanctorum [---> go to Attar's tazkirat ~ hagiography]
countless early descriptions of entities speaking through the mouths of girls and of the manifestation of “external signs” in the possessed @Bryana
(associated with) possession:
•anesthesias
•amnesias
•subconscious acts
•somnambulisms
•fixed ideas
•
***conceptually arranged abyss between outer and inner states ==> *literal mastery of nonsense* ==> gaining empirical purchase over forces openly acknowledged to be invisible and insensible in themselves***
•the exorcists (building upon the techniques of inquisitors and witch-hunters) take on possession acted as the *bridge across this abyss*
•the neurologists and psychologists draw unknowable forces out of the inner voids via the *symptom* --Malinowski--> witches, spirits, demons acting as middlemen and guids (=/= explicit target of inquiry) in the field of worker's journey to the dark cornerss of the real
----> (Baxstrom's anthropological insight is useful in artistic feedback, for) in apass: (we use exorcist technique + clinical symptomology) to bridge across the abyss between the artwork and artist (~ the enunciation and enunciator) --Sina--> ‘enunciation is the guide to an enunciator’ #feedback
Levy-Bruhl's haughty binarized “us and them” (his focus on “the primitive” as a category of social analysis and his insistence upon an unbridgeable epistemic gap) --> darker history of human sciences: an embarrassing historical curiosity... *an unsunstainable position* --Baxstrom--> Levy-Bruhl lost his position in th canon because the log[...]
(173002)[...notes/Ajayeb notes.txt]%31.1[...]ies [~=? recalcitrance تمرد tamarod] about great and noble ideas* (to denounce inequality and violence)
maintaining distance is a characteristic of the episteme of the French philosophical tradition
the topic of animal in French tradition:
•the animal can be a topic of philosophy if it is called up as a figure of otherness (or a figure of deprivation) [--> is that why i started to work and think about animal fables after i moved to germany? because i became identifiable as deprived other? and reading about the naming and denunciation of philosophical violence towards the animal became a proxy for philosophical violence towards myself as a foreigner?]
•animal as ancient ancestor (a search for difference with appeal)
•
}--> **as a figure caught up in theoretical and abstract issues** (a philosophical animal) --> animots: paper animals, abstract inexistent animals
=/= Derrida taking up the topic of the animal ==> to oppose a certain humanist hegemony, denouncing philosophical violence towards the animal
•Derrida's rejection of philosophical game par excellence (the game that deals with representations, framework of representation)
♥ the parable of the twelfth camel
An old man, sensing his impending death, called to his side his three sons, to share with them the little he still owned. He said to them: my sons, I have eleven camels. I bequeath half of them to the oldest, a quarter to the second son, and to you, my youngest, I give a sixth. Upon the father's death, the sons found themselves quite perplexed: how to divide their inheritance? A war over the division of goods seemed inevitable. With no apparent solution, the sons went to a neighbouring village to seek advice from an old sage. The old man thought awhile and then shook his head: I cannot resolve this problem. The only thing I can do for you is to give you my old camel. He is not very obedient and often does as he pleases. I don't know if you can use him but I think he may help you divide your inheritance. The sons brought the old camel back with them and divided up the inheritance: the first then received six camels, the second three and the youngest two. This then left the camel of the old sage, which they could return to his owner.
, ,
‘'’ ‘'’ ‘'’ ‘’
this parable reveals particular and essential dimension of all forms of inheritance:
•[Despret:] they place us in a position of obligation --> to work out
•[Sina:] they had to go to the foreign to figure out their inheritance
the sons have to work out the *position of obligation*
*****inheritance (passed on as something that appears impossible) as such requires you to *start from* [=/= about, concerning, with] this inheritance
•“start from” implies precisely the fact of remaining obligated to that *from* which we [...]
(173004)[...notes/Ajayeb notes.txt]%31.3[...]ters to them [paranoia]
(Despret discovered) one (unignorable) thing that mattered to scientists was: how animals take an active part in the knowledge that is produced about them
(why working on ajayeb bestiary involves becoming interested in sciences:) you work on animals --immediately--> you are marking on scientists
i remember the way i anticipated where a pigeon, a cat, spider, or ants, would make a home, a niche, in my childhood house...
the difference between ‘what i imagined’ & ‘where the nest actually appeared’ ==> made the world far more interesting
--> looking at the perception of animals (when you are child)
inventive and remarkable birds
happiness of sheep
sadness of captive wolves in a park in the Lorraine --> *not because they were captive but because captivity had transformed them into stupid and cruel beings*
[it is good to be able to say that] certain scientists not only do “bad science” (which remains a way of keeping distance) but that they do “science badly”
creatures that happened to be animals
creatures that happened to be ghosts
creatures that happened to be ...
(the influence of) Anglo-Saxon animal studies [on me]
(in Despretian way) learning to think from love
(the bad) fable of coming out of the closet
there is no closet. there are transformations.
falling from a horse, on a path that no longer leads to Damascus
(the story of) Saul does not answer God; he politely asks him to wait two minutes while he comforts his horse. let God wait; other things matter <--Despret-- this is where true conversation takes place
(a philosophy, or thought) one of: obligation =/= distance
(Stengers:) obligation =/= requirements -->{*a distinction that is to be made*, to be created, to be invented, not acknowledged as already manifest in the state of things}
obligation (is much more demanding than) =/= right
(Sina:) obligation =/= commitment
[*]being obligatet = agreeing to expose oneself to failure, refusing to construct the words of order that would protect oneself from the requirements of the activity
{not all activities arise from obligations = not all activities put themselves at risk, not all activities make an effort to present themselves politically}
Haraway's writing technique: a remedy for indifference and contempt --> *becoming attached to the multiple threads that make up the fabric of the world*
(Despret obligated to hear) the blackbird sang as if the world itself depended on its song --and-->
*the importance of things came to dwell in its voice*
*the blackbird made importance exist in another way*
*importance became incorporated in the world*
and this importa[...]
(173006)[...notes/Ajayeb notes.txt]%31.6[...]n process of European societies ==> secularity ==> “religion = only one option among other ways of self-fulfilment and human flourishing”
*self-sufficient humanism has never existed on the same scale before in European societies before the Enlightenment*
...................................
#writing for mini-series bestiaries
inspired by the https://www.instagram.com/ajayebedidani/
1. https://www.instagram.com/p/CPYnbZnH2w3/ short episode at night in country X there is a talking apple that speeks in unknown language. character acting, location garden, animation, play with mixed CG architecture
2.
...................................
borderline animals --in--> medieval bestiary
...................................
*alegorical world* --> eastern fables + easter & western animal lore + christian Physiologus [not ancient sciences?!] ~=> bestiary
Physiologus, bestiary --> popular source for sermon writers [<-•relevance for lecture performance]
[email to Mona]
bebin man ye chizi cherto pert sareham kardam. in gharare bere tu catalog alan
*working title for the lecture at Mona's project “Rat Race”:
The Pray and The Visible -- An animal escape case
*short description:
the lecture-performance approaches the idea of the animals’ “friendship” in a historical and speculative look at the anthropomorphic geography of fables from middle-south Asian bestiary till pettube.com uploads.
...................................
...political satire
Obeyd Zakani - mush o gorbe
some of us are woman, child, animal
(coded as a girl)
(man up! woman up! child up! animal up! etc.)
the world that is claiming me, recruiting me, ...
if you are an iranian child you would know some violences...
endangered being, endangered animal, if you are then you know what is a violent care.
*leaving unprotected*
becoming attached, making friends, putting together a family
like other anxious creatures, I can exhibit friendliness (=/= keeping my stubborn alterity intact. how much space for the utter strangeness we are allowed or able to hold?)
an iranian default position
داستانِ dastan-e
according to Heidegger:
thinking <---> thanking
complaining <---> explaining
(to explain =/=? to thank)
(to complain =/=? to think)
[explain : from Latin explain? ?(“I flatten, spread out, make plain or clear, explain”), from ex- ?(“out”) + plan? ?(“I flatten, make level”), from planus ?(“level, plain”); see plain and plane.]
afformations
sexual arousal, and its presence in freindship,
normalcy codes, and institutionalizations of friendship (--[...]
(173007)[...notes/Mona rat race.txt]%32[...]ten, spread out, make plain or clear, explain”), from ex- ?(“out”) + plan? ?(“I flatten, make level”), from planus ?(“level, plain”); see plain and plane.]
afformations
sexual arousal, and its presence in freindship,
normalcy codes, and institutionalizations of friendship (--> friendship insures the modeling of all sorts of vital ethical and political dispositions)
(#harem)
pro-ject, intro-ject, and ob-ject
the things we introject,
fb
good example, bad example, etc.
if you “understand” someone you are off friendship
understanding presuposses distance and difference
friendship must include disidentification
empathy replacing understanding? (do we really want an “empathic non-understanding”? to enfold the spectator with..)
[empathic non-understanding: a relationship that gives up the self's need for constant affirmation (Laura Marks) --> pulls us instead into a “meterial understanding” of our connection with other animals] ==> challenging the ontological primacy of centers (in general and not only human center stage)
“you are thrown off by this narcisistic extension that the other appropriated by your identification has become” (Avital)
-disproportion is always present and operating
i am not sure if there is an iranian pop song we can agree to like (or to hit ‘like’)
symbolic language
attaching sounds to things/animals/species when they were not visible
(“Never ignore a sound!”)
The jungle is a social space. {biological real, disciplinary boundary making stories}
Children at age six are typically anthropomorphic
...youth “hanging out” in age-specific gangs they are “growing themselves up,” often in a milieu of violence and power
deprivation of (avuncular and) grandparental care =?=> lifelong hostility to one's parents
elderly functions have been lost in disintegration
.
ok. let's put the whip down. the point is just to mention the word whip, and since you are all well trained, it does its job. we are all trained animals, gathered here, calm and curious, want to investigate what or who is training us, whipping our asses, associating our senses with signals he or she or it sends to our bodies, being petted or molested by it...
•strong strangle-holds and deadlines
Tintin and Milou companionship (Milou is the name of Hergé's first girlfriend)
Milou's his internal monologue (addressed to the reader) until Haddock came in the series in The Crab with the Golden Claws.
Hergé always draws Snowy at particular angles
(Tintin in the Land of the Soviets)
[i am relating to my stay at Belgium]
...................................
which orifices are o[...]
(173009)[...notes/Mona rat race.txt]%32.1[...]our senses with signals he or she or it sends to our bodies, being petted or molested by it...
•strong strangle-holds and deadlines
Tintin and Milou companionship (Milou is the name of Hergé's first girlfriend)
Milou's his internal monologue (addressed to the reader) until Haddock came in the series in The Crab with the Golden Claws.
Hergé always draws Snowy at particular angles
(Tintin in the Land of the Soviets)
[i am relating to my stay at Belgium]
...................................
which orifices are opening up to which kind of phallus?
(the phallus of confession; I open up to you, you are prior to me, you impregnate me,)
my repetition compultions
what offers me hospitality and shelter?
...................................
i am sorry to have to perform some iranian Tarof maneuvers in order to move or move on ironically Tarof temporarily blocks the movement
-Tarof belongs to the tropes of (less violently appropriative or even nonappropriative[?]) greeting (in strictly iranian sense,) “Greeting rellects the double movement of approach and withdrawal that issues in a passage tracking the movement in history that defines the conditions of historical existence.” (Avital)
[if you don't greet me i vanish in thin air! i am not kidding! i am also freaked out by those who pretend cool and that their arrival and existence dosn't depend on the other greeting them. or, are the already greeted by some other mechanisms that are not immediately visible to me?]
-postponing the encounter
-as a greeting ritual, Tarof at once performs and tests the reliability of social links
-Tarof has everything to do with the poetic act
-i like to open another trackline of research: does Tarof appropriates the Other? (its relations to violence?)
-Tarof-greeting establishes a relationality between... texts and historicity?
-can we understand Tarof that it originates the relation between man and the divine? ---"infinity after you!” (unendlich nach dir!)--intense intimacy of infinite belonging.
-merger of the sacred with terrestrial destinies. you are made a demigod at the moment of Tarof
-a temporary co-belonging, in possession of the Other
-in which sense Tarof offers trace of a relation to an ungraspable alterity?
-between what and how it holds separation? (Tarof's very task is to hold together the separation)
-its relations to the sacred?
-what kind of encounter takes place under the sway of the Tarof?
-repeatability of the Tarof is built into its singular occurrence
-Tarof, a *reciprocal promise* that aims to correspond to the most essential level of the other.
-the greeted is first and newly returned to his essence
-Tarof corrupts greeting
-the story of turtle and two storks in Kelile Demne (کلیله و دمنه): friedship due to [...]
(173010)[...notes/Mona rat race.txt]%32.2[...]rness to the other. (Tarof is activated by and sustains adjacency) --- delicate trajectories of greeting
-how do we greet a dog. the submission necessary in greeting. we submit to it when we greet the dog. hi dog. what would a practical Tarof with dog look like? do we have Tarof with animals? The Tarof's affection itself cannot be separated from a desire to dominate.
Levinas narrates a greeting, when he was in a concentration camp in germany, they call them dog. then a stray dog shows up and they call him Bobi. when they came back from the dehumanizing labor of the camp, Bobi would run to them every day and greet them. and that was what rehumanize them.
tarof and complaint
(is tarof capable of forming a protest?)
using tropes of traffic in different cultures with relation to tropes of technology, mobility and constitution of freedom. in Germany talking about ‘rail’ and ‘track’, changing tracks, shifting tracks and so on, meaning there is a predefined trajectory systematically mobilizing the individual in plain of possibilities. in US people more use cars and car can go anywhere, park or decide when and in which speed to move on, including complete autonomy on the direction and velocity of movement, accompanying the North-American notion of freedom and relation to destiny. in Iran the movement is also based on personal cars but everyone is stuck in traffic, so there is a freedom of choice implied and is initially available but then on the plain of possibilities there are all sorts of technologically situated block-roads that traffic in and hinder motility. this is also a condition of Tarof. “shoma befarmayid!” (after you!)
*Tarof might be as well a mode of resistance in order not to enter the economy of the other (--> at the mercy of the other), when they say “it's on me.”
•رودربایستی <--> ? a [در رودربایستی گیر کردن] (a --?--> حیا)
shah: one who sits while others stand --> tarof as king's behavior (tarof is adab-e salatin?) ~~--> tasavof's tarof: takalof (=/= javan-mardi: ‘self = guest’)
Khhv0M9n5_g
...................................
every call to speak involves some violation and over-joy, putting oneself in a persecutory way on the line, what Sa'di calls in “Dar Favaede Khamushi” in 4th chapter of his Golestan ‘on the disadvantages of speaking’ or “On the Advantages of Silence” (Written in 1258 CE)
literate or obliterate
infinitely less violent --> that there is never absolutely nonviolent, a value infinitely small but never zero; infinidecimals
degree of violence = 1/x {while “true”: x+1}
(Augustine:)
(Because of the arbitrariness of being:) “to love" = "I want you to be”
[we need to be witnessed:]
because “we have not made ourselves,” we “stand in need of confirmation. We[...]
(173011)[...notes/Mona rat race.txt]%32.3[...] decide when and in which speed to move on, including complete autonomy on the direction and velocity of movement, accompanying the North-American notion of freedom and relation to destiny. in Iran the movement is also based on personal cars but everyone is stuck in traffic, so there is a freedom of choice implied and is initially available but then on the plain of possibilities there are all sorts of technologically situated block-roads that traffic in and hinder motility. this is also a condition of Tarof. “shoma befarmayid!” (after you!)
*Tarof might be as well a mode of resistance in order not to enter the economy of the other (--> at the mercy of the other), when they say “it's on me.”
•رودربایستی <--> ? a [در رودربایستی گیر کردن] (a --?--> حیا)
shah: one who sits while others stand --> tarof as king's behavior (tarof is adab-e salatin?) ~~--> tasavof's tarof: takalof (=/= javan-mardi: ‘self = guest’)
Khhv0M9n5_g
...................................
every call to speak involves some violation and over-joy, putting oneself in a persecutory way on the line, what Sa'di calls in “Dar Favaede Khamushi” in 4th chapter of his Golestan ‘on the disadvantages of speaking’ or “On the Advantages of Silence” (Written in 1258 CE)
literate or obliterate
infinitely less violent --> that there is never absolutely nonviolent, a value infinitely small but never zero; infinidecimals
degree of violence = 1/x {while “true”: x+1}
(Augustine:)
(Because of the arbitrariness of being:) “to love" = "I want you to be”
[we need to be witnessed:]
because “we have not made ourselves,” we “stand in need of confirmation. We are strangers; we stand in need of being welcomed”
*strangers and exchangers (sarraf)
this is an artistic concern with foreign-policy
[Arendt:] (in 20th century) shifts in the terms in which we locate the ethics and values of responsibility
citizen --> refugee
[demand for clear ethical responsiveness]
*citizen: an entity assumed to occupy the secured interior zones of polity (who generates the affect and discourse of care, concern, responsibility, and rights;)
*refugee: foreign and shifting body with no home base--has become the exemplary locus for any possible cosmopolitan ethics
you feel like a foreign body until you finally get a job, love, being greeted,
(you may remain foreign until the other claims your body: the police, the lover, the employer, some microorganism that make you sick, and so on.)
(Nietzsche's view of) the friend as the future***
Holderlin asking “Wo aber sind die Freunde?” (a central complaint of ethical proportions and political consequence), (that they have not come to the place fr[...]
(173012)[...notes/Mona rat race.txt]%32.3[...]ed of being welcomed”
*strangers and exchangers (sarraf)
this is an artistic concern with foreign-policy
[Arendt:] (in 20th century) shifts in the terms in which we locate the ethics and values of responsibility
citizen --> refugee
[demand for clear ethical responsiveness]
*citizen: an entity assumed to occupy the secured interior zones of polity (who generates the affect and discourse of care, concern, responsibility, and rights;)
*refugee: foreign and shifting body with no home base--has become the exemplary locus for any possible cosmopolitan ethics
you feel like a foreign body until you finally get a job, love, being greeted,
(you may remain foreign until the other claims your body: the police, the lover, the employer, some microorganism that make you sick, and so on.)
(Nietzsche's view of) the friend as the future***
Holderlin asking “Wo aber sind die Freunde?” (a central complaint of ethical proportions and political consequence), (that they have not come to the place from which the poet is greeting) scattered or not yet in existence --> nature of future friendship. (is he keeping the friend necessarily remote? out of political reach? Avital's asking, accusing Holderlin of singularization)
-Graeco-Roman model of friendship
-(is there a specific Iranian model of friendship? --?--> Tarof)
-political model of friendship (based on reciprocity)
Greco-Roman --> Mediterranean World
-the “swimming-pool and spa” of the Greeks and Romans?
-wherein the cultural preferences, ideas and sensitivities of these peoples were dominant
-their urbanites and cosmopolitan elites
-mutual knowledge
politics of friendship in Kelileo Demne:
undiscovered treasures...
constantly warning of fall on the asymmetry
nonreciprocity
Kelile-o Demne is about communal forms of fragile human existence
a project of (asserted) nonalienation
-destinal velocities (the Turtle, the storks, etc.)
fictioning totality of nature, therefore, state
States of security, nature of illusion,
finite essence of friendship
(is muslim paradice and general idea of akherat in the way of finitude of friendship? what would friendship for a mojud-e okhravi mean?)
octo-paradisic systems
animal husbandry
[husband: conserve, husband, economize, economise, spouse, mate,]
[husbandry: the practice of cultivating the land or raising stock]
...................................
the national geography documentary crew and the editors fabulating a nature story which comes to hang around in my family's lunch table culture. the iranian mother and eating your children story of the lions. the multi species contingencies. my family culturenaturally hanged on[...]
(173015)[...notes/Mona rat race.txt]%32.4[...]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 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 fo[...]
(173016)[...notes/Mona rat race.txt]%32.6[...]ain <== power struggle
کلیله و دمنه Kelile Demne is full of disastrous laws of encounter and encounters of law
a sort of a metaphysics of presence (imposing and projecting to and with animals) that regulates the possibility of a pedagogical encounter
•no mediated forms of presence and so on
•nobody breaking the semiotic rules
•what subject-supposed-to-know
•what blocks cordial disposition and animal amity?
•what genital lickings are welcomed or unwelcomed and discouraged or abandoned? and so on
to read Kelile Demne not as something that works as legitimator
reading and greeting
to form (an) intention
all that anthropomorphism performs and withholds on and with animality
...................................
[Rickels]
(my) animal-findings and fairy-tale associations
if dogs communicate through their trainability cats redirect lines of communication through play. the dog waits and watches, the cat looks and looks, which when is your turn to be looked at, can be therapeutic or unnerving.
meeting the cat half-way
...................................
[Avital]
the greeting ‘hello’, the initiatory and inaugural moment of our encounter
the gift sabotaging the freedom of the subject to receive greeting or offering greeting
a gift that becomes a curse for the person,
who has the civic stability to refuse a greeting?
the finantialy challenged and the greeting
explore friendship as a crucial modeling of justice?
configuration of encounter
It doesn't always have to be science fiction, risking the wrong blend and watching the uncontrollable spill of consequences --> hook up friends
friendship, as Avital practices it, should often involve triangulation and the drama of departure?
I found myself (also) tempted to reduce her/him/you to sameness,
“meant to be,” relying on a kind of metaphysical latency.
invasion with little violation(?)
(In rhetoric:) citation = apostrophe [address to an absent or imaginary person, calling to the other]
(i am late. i am transed late. translation and trans-relations has everything to do with latency. )
Avital: For Bataille, friendship is part of the sovereign operation and is linked to reading.
apostrophe (citation) for Derrida is the possibility of postmortem discourse --> memory, acts of bringing back, recalling
can we take out no insurance policies to safeguard thinking or writing or building?
(Lyotard's) différend: a dispute or difference that cannot be resolved by the cognitive or linguistic resources we have at hand --[...]
(173017)[...notes/Mona rat race.txt]%32.8[...]eading and greeting
to form (an) intention
all that anthropomorphism performs and withholds on and with animality
...................................
[Rickels]
(my) animal-findings and fairy-tale associations
if dogs communicate through their trainability cats redirect lines of communication through play. the dog waits and watches, the cat looks and looks, which when is your turn to be looked at, can be therapeutic or unnerving.
meeting the cat half-way
...................................
[Avital]
the greeting ‘hello’, the initiatory and inaugural moment of our encounter
the gift sabotaging the freedom of the subject to receive greeting or offering greeting
a gift that becomes a curse for the person,
who has the civic stability to refuse a greeting?
the finantialy challenged and the greeting
explore friendship as a crucial modeling of justice?
configuration of encounter
It doesn't always have to be science fiction, risking the wrong blend and watching the uncontrollable spill of consequences --> hook up friends
friendship, as Avital practices it, should often involve triangulation and the drama of departure?
I found myself (also) tempted to reduce her/him/you to sameness,
“meant to be,” relying on a kind of metaphysical latency.
invasion with little violation(?)
(In rhetoric:) citation = apostrophe [address to an absent or imaginary person, calling to the other]
(i am late. i am transed late. translation and trans-relations has everything to do with latency. )
Avital: For Bataille, friendship is part of the sovereign operation and is linked to reading.
apostrophe (citation) for Derrida is the possibility of postmortem discourse --> memory, acts of bringing back, recalling
can we take out no insurance policies to safeguard thinking or writing or building?
(Lyotard's) différend: a dispute or difference that cannot be resolved by the cognitive or linguistic resources we have at hand --(indicating rather)--> a rupture in the presentation of testimony (~ litigate)
something you could turn your tattooed back on
(#my work on [post-feminist] harem)
(companionship and sexuality and installations of community) --> The Inoperative Community [Bataille, Blanchot, Nancy]
(how to) create community wherever I go?
(establish relationships: humor, kindness, attention, reworking, “re-”, festivity, moderate arousal, silliness, playfulness, support,)
learning making a “fictive kin group in training” (how to learn to notice each other? how to learn to be in the same game?)
to insisted on community with[...]
(173018)[...notes/Mona rat race.txt]%32.8[...]
meeting the cat half-way
...................................
[Avital]
the greeting ‘hello’, the initiatory and inaugural moment of our encounter
the gift sabotaging the freedom of the subject to receive greeting or offering greeting
a gift that becomes a curse for the person,
who has the civic stability to refuse a greeting?
the finantialy challenged and the greeting
explore friendship as a crucial modeling of justice?
configuration of encounter
It doesn't always have to be science fiction, risking the wrong blend and watching the uncontrollable spill of consequences --> hook up friends
friendship, as Avital practices it, should often involve triangulation and the drama of departure?
I found myself (also) tempted to reduce her/him/you to sameness,
“meant to be,” relying on a kind of metaphysical latency.
>
invasion with little violation(?)
(In rhetoric:) citation = apostrophe [address to an absent or imaginary person, calling to the other]
(i am late. i am transed late. translation and trans-relations has everything to do with latency. )
Avital: For Bataille, friendship is part of the sovereign operation and is linked to reading.
apostrophe (citation) for Derrida is the possibility of postmortem discourse --> memory, acts of bringing back, recalling
can we take out no insurance policies to safeguard thinking or writing or building?
(Lyotard's) différend: a dispute or difference that cannot be resolved by the cognitive or linguistic resources we have at hand --(indicating rather)--> a rupture in the presentation of testimony (~ litigate)
something you could turn your tattooed back on
(#my work on [post-feminist] harem)
(companionship and sexuality and installations of community) --> The Inoperative Community [Bataille, Blanchot, Nancy]
(how to) create community wherever I go?
(establish relationships: humor, kindness, attention, reworking, “re-”, festivity, moderate arousal, silliness, playfulness, support,)
learning making a “fictive kin group in training” (how to learn to notice each other? how to learn to be in the same game?)
to insisted on community without relying on transcendence =/= communion
(community without illusions about itself)
a community that is self-annulling but rigorous (rigorously perverse)
(--the duties of the survivor)
-this is about creating convivial spaces (=/= urban design ideology)
(to set up around) work =/= (bodies of) knowledge
(let's make this an obligation:) to create an atmosphere in which interesting mistakes can get made
let's bring a huge amount of material what we get into trying to digest
--> [an [...]
(173019)[...notes/Mona rat race.txt]%32.8[...]wer’ (Haraway 2003), cultural relativism, master-slave discourse,
**mutuality is mutability is contingent is historic** (=/= reciprocity, mo'amele be mesl معامله به مثل --> retaliatory, categorically the relation of enemies)
(things to vandalize:)
•capital claims
•mystical foundations of authorship
•legally protected stores of knowledge
•desire for legitimacy
•control freak of the possibilities of comprehension
•narcissistic comfort of secured sense
•geometrical optics of reflection
(Burroughs:) “steal everything in sight.” (most authors transvaluate theft back into property --> ideologies of “influence”)
narcissistic reappropriation of/as friendship : operate a reduction of the friend to the same or to the friend as other
mystified oneness of the Volk (Germanic trope)
the desired erasure of difference
...................................
friendship in Qur'an:
[44:41] The day on which a friend shall not avail (his) friend aught, nor shall they be helped, (apocalypse is defined when friendship ends)
[42:9] Or have they chosen protecting friends besides Him? But Allah, He (alone) is the Protecting Friend. He quickeneth the dead, and He is Able to do all things. (God is jealous of friends)
[70:10]
And no familiar friend will ask a question of his friend
And friend shall not ask of friend
[32:4] ... Ye have not, beside Him, a protecting friend or mediator.
[29:22] & [42:31] Ye cannot escape in the earth, for beside Allah ye have no protecting friend nor any helper. (God has no friends. You only friends with him.)
[22:13] ...evil friend (friendship with the evil)
[57:15] ...your abode is the fire; it is your friend and evil is the resort.
[19:45] “O my father! I fear lest a PenaltPenalty afflict thee from (Allah) Most Gracious, so that thou become to Satan a friend.”
(evil and friend coming adjoint more than once)
[25:28] Alas for me! Ah, would that I had never taken such an one for friend!
...................................
(mode-identifying signs falsified)--(unconsciously?)
manipulative simulation of friendliness
\\
(in Germany) we need ‘detours’ and taking detours =/= having end-goals
we are not built to handle peace --> existence is perhaps ok, but coexistence is a real problem
coexistence includes all sorts of aggressions
burdened with a bird name
(birds of Attar)
20 minutes to propose some itineraries
all the different ways we come to life. (some even through violation, being shaken awake, libidinal surge, thrill, etc.) --> the delusion to desiring nonviolence (whenever there is desire there is violence)[...]
(173020)[...notes/Mona rat race.txt]%33[...] friends)
[70:10]
And no familiar friend will ask a question of his friend
And friend shall not ask of friend
[32:4] ... Ye have not, beside Him, a protecting friend or mediator.
[29:22] & [42:31] Ye cannot escape in the earth, for beside Allah ye have no protecting friend nor any helper. (God has no friends. You only friends with him.)
[22:13] ...evil friend (friendship with the evil)
[57:15] ...your abode is the fire; it is your friend and evil is the resort.
[19:45] “O my father! I fear lest a Penalty afflict thee from (Allah) Most Gracious, so that thou become to Satan a friend.”
(evil and friend coming adjoint more than once)
[25:28] Alas for me! Ah, would that I had never taken such an one for friend!
...................................
(mode-identifying signs falsified)--(unconsciously?)
manipulative simulation of friendliness
\\
/>
(in Germany) we need ‘detours’ and taking detours =/= having end-goals
we are not built to handle peace --> existence is perhaps ok, but coexistence is a real problem
coexistence includes all sorts of aggressions
burdened with a bird name
(birds of Attar)
20 minutes to propose some itineraries
all the different ways we come to life. (some even through violation, being shaken awake, libidinal surge, thrill, etc.) --> the delusion to desiring nonviolence (whenever there is desire there is violence)
wanting, desire <--> violence
(نیاز niaz <--> azar آزار)
which organs of peacefulness are we resisting?
{punishment, wanting to be punished}
delivery (not ‘from’ but) ‘of’ punishment
(for Varinia: what about the people feeling guilting and destructive who rush to the judge or the penal system confessing and begging for punishment? --where is the figure of re of persecutor located at her practice? if at all addressed.)
(@Sana: how do i deal with helplessness? the Hilflosigkeit is primal, [the start-up engine of psychoanalysis, powerlessness and power-failure.] --> (then let's ask) where does it hurt? in the eyes? ears? --for Varinia it hurts on the neck)
-and despair
-and distress
when I punish you...
i cannot say if our encounter is specifically Levinasian
...................................
[Chris Philo and Chris Wilbert]
‘natural’:
-scientist's site of fieldwork
-naturalist's site of biological conservation
-entrepreneur's site of capital accumulation
-poacher's site of prey
-soldier's site of refuge
--> geographies of human struggle, politics, colonialism, capitalism, intervention,
what is shapping in these sites (science labors, natural parks, pig and chicken farms, mobile pho[...]
(173028)[...notes/Mona rat race.txt]%33[...]ain becomes more feral, and the animal more contagious, and the proximity more virtual, and the cross-species relationships and pictural,
-questions of the vital, the dangerous, and the wild (in tehran)
“[...]animals, especially dead ones, enter centrally into what humans can themselves be and do in the world.” (Cockburn)
i am trying to establish an anthropological, sociological and psychological investigations in this matter, calling for a ‘cultural animal geography’ that focuses on the complex entanglings of human-animal relations with space, place, location, environment and landscape. ~-> topology(s) {it means that spaces and places involved make a difference to the very constitution of the relations in play}
[Tehran: wilderness ~ public ~ non-domesticity]
...differing peoples in differing periods and worldly contexts***
societies in a host of settlements, fields, farms, factories, imaginary, literary, psychological and virtual spaces (--> and how animalhuman is socially defined)
technologies of human orderings : telegram? [encountering all kinds of inventiveness that go on cross-species (human, animal, story, image, media), the kind of semiotic work]
*Space* (de Certeau) : A place (lieu) is the order (of whatever kind) in accord with which elements are distributed in relationships of coexistence. It thus excludes the possibility of two things being in the same location (place.) The law of the ‘proper’ rules in the place: the elements taken into consideration are beside one another, each situated in its own ‘proper’ and distinct location, a location it defines. A place is thus an instantaneous configuration of positions. It implies an indication of stability.
--> space as the ‘scheme of things’ --> species-identifying
=/= imaginal space, animal space, memory, dream, etc.
‘species-identifying’ (classification) in:
•pre-Neolithic totemic societies (Shepard 1993)
•biblical classifications of the different beasts (Leviticus: Sibley 1995)
•ancient and medieval ‘great chain of being’ thinking (Lovejoy 1936)
•Linneaus's Systema naturae
•tabular representations of the natural world (Frangsmyr 1983; Spary 1996)
•...
understandings of what comprises an animal is different in each case.
what should be interested?
“(elaborating on Shepard,) Ingold (1994) suggests that hunter-gatherers generally view the distinction between humans and animals as permeable and easily crossed, unlike what is taken as read in much Western science and philosophy.”
when/how you are persuaded to portray yourself as the relevant ‘expert’ in whatever field?
who are the legitimate spokespersons for animals? once Attar, and now biology sci.
(‘the modern constitution’ is as guilty as mysticism's literacy)
...and that st[...]
(173029)[...notes/Mona rat race.txt]%33.1[...]into consideration are beside one another, each situated in its own ‘proper’ and distinct location, a location it defines. A place is thus an instantaneous configuration of positions. It implies an indication of stability.
--> space as the ‘scheme of things’ --> species-identifying
=/= imaginal space, animal space, memory, dream, etc.
‘species-identifying’ (classification) in:
•pre-Neolithic totemic societies (Shepard 1993)
•biblical classifications of the different beasts (Leviticus: Sibley 1995)
•ancient and medieval ‘great chain of being’ thinking (Lovejoy 1936)
•Linneaus's Systema naturae
•tabular representations of the natural world (Frangsmyr 1983; Spary 1996)
•...
understandings of what comprises an animal is different in each case.
what should be interested?
“(elaborating on Shepard,) Ingold (1994) suggests that hunter-gatherers generally view the distinction between humans and animals as permeable and easily crossed, unlike what is taken as read in much Western science and philosophy.”
when/how you are persuaded to portray yourself as the relevant ‘expert’ in whatever field?
who are the legitimate spokespersons for animals? once Attar, and now biology sci.
(‘the modern constitution’ is as guilty as mysticism's literacy)
...and that strong human sense of the proper place of animals (which they should occupy physically) --> material-conceptual (double) placement ...(‘scheme of things’ [ajayeb] --> animals supposed to be found in the non-discursive spaces and places of the world) (or on the television)
-Said: ‘imaginative geography’, geographical ‘othering’
-overlappings that we find in telegram social media tehran --> what kinds of ‘animal’ (which animalities) are at stake there in the mobile phone's interface?
In recent years zoos have reinvented themselves as ‘arks'<br />
animals categorically embodied ‘meaty beings,’ and how they are usually “out of place” in the the immediate locality made in Tehran
animals are very good at forging their own beastly places, ‘other’ spaces of that of the human
(this is not about ‘territory’)
who “can” think and act in the world?
who has the “ability” to prompt change?
[my apass research project is in a sence *contemplating the agency* and speculating *relocating qualities* ~-> (re)configuration of the world]
cultural cross-codings has always been constructed between ‘some’ humans and ‘some’ animals
*the “source” of agency, coined in Europe(?) from the sixteenth and seventeenth centuries onwards: self-awareness, intention, thought and language --> properties of “consciousness”
(--> History of Consciousness department in the Humanities Division of the University of California, Santa Cruz. #entities that [...]
(173031)[...notes/Mona rat race.txt]%33.2[...]ngs that we find in telegram social media tehran --> what kinds of ‘animal’ (which animalities) are at stake there in the mobile phone's interface?
In recent years zoos have reinvented themselves as ‘arks’
animals categorically embodied ‘meaty beings,’ and how they are usually “out of place” in the the immediate locality made in Tehran
animals are very good at forging their own beastly places, ‘other’ spaces of that of the human
(this is not about ‘territory’)
who “can” think and act in the world?
who has the “ability” to prompt change?
[my apass research project is in a sence *contemplating the agency* and speculating *relocating qualities* ~-> (re)configuration of the world]
cultural cross-codings has always been constructed between ‘some’ humans and ‘some’ animals
*the “source” of agency, coined in Europe(?) from the sixteenth and seventeenth centuries onwards: self-awareness, intention, thought and language --> properties of “consciousness”
(--> History of Consciousness department in the Humanities Division of the University of California, Santa Cruz. #entities that started to make decision deep in the ocean)
(--> ‘actor-network theory’ ANT; Callon, Law, Latour, Serres. #the key difference here lies in the historical uses and mediations of objects, for humans objects are employed to solidify social bond. ANT sees agency emerging as an effect generated
and performed in configurations of different materials. Latour's work to relocate qualities.)
(--> New Materialism; radical constructionism, all world is a poem)
(--> nonrepresentational theory; Anderson, Harrison, Stewart; critique become vitalist: to watch grass grow, or curious and experimental to face an overbundance of things to be described or imagined; concepts are lived; the subject is present as witness to the moment in which some worlding is about to disclose itself in some form or event. the result is a subject attached to worlds throwing together in a sensory refrain, a literally unbelievable image, or a muscle of sociality or belief. theory: drawn through writing into the ways that people and things venture out into reals. a world in the present tense is always other than its representation [<-- another argument for #excess]. nonrepresentational writing : *a phenomenal method of attending and composing* =/= epiphenomenal: an expression of knowledge already garnered انبار from scholarship. to spin out of critical thinking's bad habits: the prizing of prefabricated good objects over bad objects.)
(--> Singh, Anand; agency as a threshold of life with its own immanent forms of movement and flux, studying spirits and shifts in intensity)
(--> )
(--> )
(the dangerous and bizzar idea of) a pure ‘human’ society
‘anthropomorphism’ actually ‘underestimates our hum[...]
(173032)[...notes/Mona rat race.txt]%33.2[...]d mediations of objects, for humans objects are employed to solidify social bond. ANT sees agency emerging as an effect generated
and performed in configurations of different materials. Latour's work to relocate qualities.)
(--> New Materialism; radical constructionism, all world is a poem)
(--> nonrepresentational theory; Anderson, Harrison, Stewart; critique become vitalist: to watch grass grow, or curious and experimental to face an overbundance of things to be described or imagined; concepts are lived; the subject is present as witness to the moment in which some worlding is about to disclose itself in some form or event. the result is a subject attached to worlds throwing together in a sensory refrain, a literally unbelievable image, or a muscle of sociality or belief. theory: drawn through writing into the ways that people and things venture out into reals. a world in the present tense is always other than its representation [<-- another argument for #excess]. nonrepresentational writing : *a phenomenal method of attending and composing* =/= epiphenomenal: an expression of knowledge already garnered انبار from scholarship. to spin out of critical thinking's bad habits: the prizing of prefabricated good objects over bad objects.)
(--> Singh, Anand; agency as a threshold of life with its own immanent forms of movement and flux, studying spirits and shifts in intensity)
(--> )
(--> )
(the dangerous and bizzar idea of) a pure ‘human’ society
‘anthropomorphism’ actually ‘underestimates our humanity,’ in that the ‘anthropos’ and the ‘morphos’ together mean both that which has human shape and that which gives shape to humans (Philo + Wilbert > Latour)
technomorphism, zoomorphism, ...
anthropocentrism of the standard anthropomorphism critique --> human-referenced starting-point
trophies, stuffed parts, drawings
urine, faeces and other dirts
feral =/= wild =/= tame =/= feral
in-between animal-findings and animals finding
appropriate places of animals: in zoo or animations
(the 2016 film Fantastic Beasts and Where to Find Them is about proper zoology and not animal epistemology. here what comes after “Find Them” is crucial.)
(the developement moral identities and psychological interiorities for Pixar's human teller in anthropomorphist films such as Ratatouille.)
-we need to imagine a new animal geography
*territory: “...sites of a completed cycle of parentage and exchanges [...] spaces of insurmountable reciprocity.” (Baudrillard)
(is Baudrillard sentimentalizing animal territoriality? and giving them ‘psychic life’?)
...................................
[Michael Woods]
...through representation an entity becomes ‘immutable mobiles’ (Latour) that allow political debate to take place by presenting [...]
(173035)[...notes/Mona rat race.txt]%33.3[...]rphism critique --> human-referenced starting-point
trophies, stuffed parts, drawings
urine, faeces and other dirts
feral =/= wild =/= tame =/= feral
in-between animal-findings and animals finding
appropriate places of animals: in zoo or animations
(the 2016 film Fantastic Beasts and Where to Find Them is about proper zoology and not animal epistemology. here what comes after “Find Them” is crucial.)
(the developement moral identities and psychological interiorities for Pixar's human teller in anthropomorphist films such as Ratatouille.)
-we need to imagine a new animal geography
*territory: “...sites of a completed cycle of parentage and exchanges [...] spaces of insurmountable reciprocity.” (Baudrillard)
(is Baudrillard sentimentalizing animal territoriality? and giving them ‘psychic life’?)
...................................
[Michael Woods]
...through representation an entity becomes ‘immutable mobiles’ (Latour) that allow political debate to take place by presenting to decision-makers convincing representations of things which they have not directly experienced. (--> Hollywood)
...................................
[Avital]
the maternally contacting child is menaced
it is the mother who call(ed) first
mother and child, each the absolute hostage of the Other
to face the immense, faceless Someone
the nature of our encounter is on a timer
ask for subtitle if I go foreign for you. (i might go foreign for you)
in nerves sense, i am pushed and persecuted by the need to quickly tell you everything that I know ---> the pedagogical instant -----> i don't think one can proceed slowly enough and pull the break in the age of rapid and fast food and acceleration.
our verbal velocities could reach no one in a way that would truly mark or unhinge the brutal protocols of lived reality... ?
...who took no prisoners (...who can truly say that?)
(I also? take pleasure in) the injurious effects of language : words are bodies that can be hurled at the other, they can land in psyche or soma --> manifesto
...................................
(as a reader) friend is a partner in crime
...................................
Sa'di's scene of writing, saying goodbye:
ای ساربان آهسته رو کآرام جانم میرود وآن دل که با خود داشتم با دلستانم میرود
سرو سیمینا به صحرا میروی نیک بدعهدی که بی ما میروی
بگذار تا بگرییم چون ابر در بهاران کز سنگ ناله خیزد روز وداع یاران
(iranian culture and its relationship to farewell and khoda-hafezi, expanding it. why we find it so difficult to say goodbye, or even can't say[...]
(173036)[...notes/Mona rat race.txt]%33.3[...]el that we are there. and my guess is that it is always technological. but in an another universe your arrival might be registered by greeting. and in an Iranian sense...
...................................
my lecturing, when it is about going after a term or a metaphor or a subphenomena or a paraconcept, {to arrive at its essential qualities or range, its meaning and historical rootedness, how does it hold things together, what holds it together (in related but different speculative milieu,) its intractable necessity, its ghostly effectiveness, its phenomenological maintenance, in which framework they maneuver, and so on} is a tentative intervention that i reside in the weaker neighborhoods of thought, even vandalizing (authoritative knowledge-)claims of legitimacy and abandoning the controlling of possibilities of comprehension.
-(purposeful?) anarchy of questioning, unfolding my thoughts anarchically
*not to work on X in order to get the point across that one remains susceptible (mosta'ed مستعد, dar khatar در خطر, dar ma'raz در معرض) to and in need of X : what X almost was, or is still about to be
(the character of X, and? the X-ian character)
-rather, ask, in what way X allows an approach?
{Avital on} **authority, violent shores of human governance
what happened to authority after the demotion (tanazol-e rotbe تنزل رتبه) of the “big Other” (death of God, State, Pir, and other mostly masculinist idols)?
a primal impulse in the cuing of group formation; pre-givenness of our way of handling private and public spheres of encounter, domestic and foreign affairs;
-disappearance of authority functions as a figure for democracy in crisis; loss of authority and the loss of the enemy opens up abysses in boundaries that have kept the world recognizable
maternal (runs of) interference (or motherly Wechsel) --?--> still pumping effects of authority
authority of the breast
to slave tyranny
(who? insists in remaining a) non-reader = solid descriptor (sharh-dahande شرح دهنده) ~-> transparent utterance ~ rhetorically uncluttered argument
literature is snafu
how authorship (dead or alive) feeds authority?
What has been packaged as terror can be in fact misleading.
authority is the most elusive of terms that inform relations, and yet no politics, no family, no pride of accomplishment can exist without it
for Arendt, authority is an undeletable term, key to any grasp of politics
authority =/= rhetoric of persuasion
Plato's authority of philosophy: in an effort both to memorialize and to exact revenge for the verdict on Socrates. (as if Socrates didn't have any bullying tendencies in his persuasive energies.)
a recovery operation
the ‘need’ for authority
(Aren[...]
(173037)[...notes/Mona rat race.txt]%33.5[...]ital on} **authority, violent shores of human governance
what happened to authority after the demotion (tanazol-e rotbe تنزل رتبه) of the “big Other” (death of God, State, Pir, and other mostly masculinist idols)?
a primal impulse in the cuing of group formation; pre-givenness of our way of handling private and public spheres of encounter, domestic and foreign affairs;
-disappearance of authority functions as a figure for democracy in crisis; loss of authority and the loss of the enemy opens up abysses in boundaries that have kept the world recognizable
maternal (runs of) interference (or motherly Wechsel) --?--> still pumping effects of authority
authority of the breast
to slave tyranny
(who? insists in remaining a) non-reader = solid descriptor (sharh-dahande شرح دهنده) ~-> transparent utterance ~ rhetorically uncluttered argument
literature is snafu
how authorship (dead or alive) feeds authority?
What has been packaged as terror can be in fact misleading.
authority is the most elusive of terms that inform relations, and yet no politics, no family, no pride of accomplishment can exist without it
for Arendt, authority is an undeletable term, key to any grasp of politics
authority =/= rhetoric of persuasion
Plato's authority of philosophy: in an effort both to memorialize and to exact revenge for the verdict on Socrates. (as if Socrates didn't have any bullying tendencies in his persuasive energies.)
a recovery operation
the ‘need’ for authority
(Arendt:) “It was after Socrates’ death that Plato began to discount persuasion (and argument) as insufficient for the guidance of men and to seek for something liable to compel them without using external means of violence.” ==> a power that renounces power; coercion without violence, (invention of hell, is it nonviolent?! a more earthbound rhetoric of persuasion?!)
(when we are out of master/slave relationship) expert knowledge commands confidence and obtains compliance (without force nor persuasion); soft coercion associated with reason --> Plato's philosopher-king --> **“Authority establishes relationality prior to command, promising compliance in the absence of force or argument”** (Avital)
aspects of the authority that might take in or shake up the other without harm
historical comfort zones ...and ...the ongoing torment of worldlessness
(Avital,) are the mourners of authority masking another loss for which “authority” would be a cover?
Greek way of handling:
domestic affairs --> persuasion
foreign affairs --> force and violence
*authority of the Father
ontological proof of God's existence (Kojeve contends) rests on the metaphysical placement of divine authority as the au[...]
(173038)[...notes/Mona rat race.txt]%33.6[...]fu
how authorship (dead or alive) feeds authority?
What has been packaged as terror can be in fact misleading.
authority is the most elusive of terms that inform relations, and yet no politics, no family, no pride of accomplishment can exist without it
for Arendt, authority is an undeletable term, key to any grasp of politics
authority =/= rhetoric of persuasion
Plato's authority of philosophy: in an effort both to memorialize and to exact revenge for the verdict on Socrates. (as if Socrates didn't have any bullying tendencies in his persuasive energies.)
a recovery operation
the ‘need’ for authority
(Arendt:) “It was after Socrates’ death that Plato began to discount persuasion (and argument) as insufficient for the guidance of men and to seek for something liable to compel them without using external means of violence.” ==> a power that renounces power; coercion without violence, (invention of hell, is it nonviolent?! a more earthbound rhetoric of persuasion?!)
(when we are out of master/slave relationship) expert knowledge commands confidence and obtains compliance (without force nor persuasion); soft coercion associated with reason --> Plato's philosopher-king --> **“Authority establishes relationality prior to command, promising compliance in the absence of force or argument”** (Avital)
aspects of the authority that might take in or shake up the other without harm
historical comfort zones ...and ...the ongoing torment of worldlessness
(Avital,) are the mourners of authority masking another loss for which “authority” would be a cover?
Greek way of handling:
domestic affairs --> persuasion
foreign affairs --> force and violence
*authority of the Father
ontological proof of God's existence (Kojeve contends) rests on the metaphysical placement of divine authority as the authority of the Father, who is seen as cause*
--> paternal authority in power and political authority --> as author of a work who exerts authority over the ‘Oeuvre’
father/judge/Pir: the principal figure holding together political and ethical qualities of existence ~ imago (in psychoanalysis is an idealized image of someone--usually a parent--formed in childhood), firm but benevolent caretaking, funding sources of divine authority, hierarchical hold, categorical imperative, a secure ground from which commands can be issued, “Achtung!”,
-authority subsists on borrowed transcendence
-authority produces effects of respectful adherence
-softening the space of committed citizenry (ground for political relatedness)
-is it possible to keep authority separate from respect? what this seclusion assures?
(Pir's authority nearing the) sublime regions of human relatedness
Kojeve > What accounts for the [...]
(173040)[...notes/Mona rat race.txt]%33.6[...]ato's philosopher-king --> **“Authority establishes relationality prior to command, promising compliance in the absence of force or argument”** (Avital)
aspects of the authority that might take in or shake up the other without harm
historical comfort zones ...and ...the ongoing torment of worldlessness
(Avital,) are the mourners of authority masking another loss for which “authority” would be a cover?
Greek way of handling:
domestic affairs --> persuasion
foreign affairs --> force and violence
*authority of the Father
ontological proof of God's existence (Kojeve contends) rests on the metaphysical placement of divine authority as the authority of the Father, who is seen as cause*
--> paternal authority in power and political authority --> as author of a work who exerts authority over the ‘Oeuvre’
father/judge/Pir: the principal figure holding together political and ethical qualities of existence ~ imago (in psychoanalysis is an idealized image of someone--usually a parent--formed in childhood), firm but benevolent caretaking, funding sources of divine authority, hierarchical hold, categorical imperative, a secure ground from which commands can be issued, “Achtung!”,
-authority subsists on borrowed transcendence
-authority produces effects of respectful adherence
-softening the space of committed citizenry (ground for political relatedness)
-is it possible to keep authority separate from respect? what this seclusion assures?
(Pir's authority nearing the) sublime regions of human relatedness
Kojeve > What accounts for the unconditional surrender of human reactivity?
legitimate principle of coercion
God is always the God of our ancestors --> character of “tradition”
where violence begins or what gets counted as violence?
the discourse of effacement (امحاء emha’, self-effacement: withdrawing into the background, making yourself inconspicuous)
is there an authority outside inequality? responsible asymmetry, the egological space, tropes of domination?
%this is anout the quality of asymmetry----(are we still in the realm of the human?)
Levinas tactics is spectacular, he runs down patriarchy and meets the majestic escalade of the absolute other, he doesn't escape internment (toghif توقیف)
[patriarchy: when it is “of course” obvious who is the mother]
(where do we go with helplessness directed by the destruction of the world?)
...................................
[Sennett] on authority, trust and cooperation
...in both a subtle and a coherent social structure
inequality makes a profound difference in the lives of children
“earned authority” manages the everyday experience of inequality
<[...]
(173043)[...notes/Mona rat race.txt]%33.6[...] craftsmanship + social cooperation’ ==> cities better made
‘homo faber project’: the ancient idea of Man as his or her own maker, man as a maker of life through concrete practices
•limits on desire and will
•the experience of other people's needs (which cannot be reconciled with our own)
+ to recognize and honour what lies beyond us (and before us)
social relations & physical environment
issues of practical skill, tool, meaning, value
***the rebellious child (in me)
United States has become an intensely tribal society
*tribalism* [= adverse to getting along with those who differ, solidarity with others like yourself, & “thinking you know what other people are like without knowing them"], in the form of nationalism, destroyed Europe during the first half of the 20th century
--✕--> complex societies:
•workers flowing across borders
•different ethnicities, races and religions
•diverging ways of sexual and family life
“The ‘self’ is a composite of sentiments, affiliations and behaviors which seldom fit neatly together; any call for tribal unity will reduce this personal complexity.”
-Sennett
(for Aristotle:) city = synoikismos(= coming together of people from diverse family tribes--each *oikos* having its own history, allegiances, property, family gods)
[some my german friends are making us all poor in not recognizing this, that similar people cannot bring a city into existence. city obliges people to think about and deal with others who have different
loyalties to (linguistic differences). Germany, lacking direct experience of others, because of lesser colonial encounters in its history, falls back on fearful fantasies with the new refugees coming. integration, a bad response to the problems of living with difference]
(Robert Putnam:) people who live in homogeneous local communities appear more sociably inclined towards and curious about others in the larger world : first- hand experience does not weaken stereotypes
-the case of Brussels: withdraw from neighbours who differ --> to hibernate
attitudes
actual behavior
[*]cooperation: an exchange in which the participants benefit from the encounter
can be informal as well as formal: experience of mutual pleasure in a bar exchange gossip
difficult kind of cooperation: join people who:
•have separate or conflicting interests
•do not feel good about each other
•are unequal
•do not understand one another
•(different faith communities)
}==> responsiveness as an ethical disposition
rituals of civility
as small as ‘please’ and ‘thank you,’ put abstract notions of mutual respect into practice
in the spirit of generosity, let's not write off the ban[...]
(173044)[...notes/Mona rat race.txt]%33.8[...]uestion of reading* (=/= matter of novels and poems)
...................................
what is the language of war?
(Keenan > Weizman:) we need to understand war as discourse --> *war = a threatened discourse*
-The language component of war exists in the gap between the level of destruction which is “possible” and the level of destruction which is “actually applied” in every given situation.
when war is no longer a means but an end in itself(?) -->? Hezbollah
deterrence: a means of controlling a person's behavior through negative motivational influences
“We are law-abiding, and we go wild.”
violence stripped of semiotics
The logic, the reason, of conflict is thus political ... for Clausewitz, politics is essentially logic, logos, discourse, people reasoning with one another, thinking and speaking, exchanging
@Luis, why conflict could be my concern? because it marks the breakdown of politics, when we can no longer have a conversation, engage in the game, where there is no possibility of further exchange, there is fighting
failure ==> use of force
Saskia Sassen called the attacks of September 11 “A Message From the Global South”
she wrote that the attacks bore witness to a failure in communication or to a “translation problem”
for her the language of September 11 attacks was clear
Sassen's dangerous and depraved rationalization of September 11: south is speaking in a language that needs no translation
the word ‘conflict’ (is coined as a discoursive necessity and) bears with itself an analysis of politics which sees it as a rational enterprise, a structured confrontation or conversation aimed at compromise or reconciliation, the exchange of demands and the negotiation of outcomes --> a Greek tradition : to protect politics from irrationality and persuasion, and that State's monopoly of law enforcement is the only legitimate violence --> (as a term) ‘conflict’ carries with itself a telos of consensus (etefagh-e ara اتفاق آرا Übereinstimmung), agreement ==> perfect understanding ~~--> (Greek -->) democracy's dream of overcoming internal opacities of mediation or signification, dream of a final unification, dream of a clear universal language
(Barthes’ fable of) the woodcutter[~= an agent of change] ==> language = act (without mediation or image, operating *an immediate transformation* ==> politic) :
If I am a woodcutter and I am led to name the tree which I am cutting down [j'abats], whatever the form of my sentence, I speak the tree, I do not speak about it. This means that my language is operative, linked to its object in a transitive way; between the tree and myself, there is nothing but my labor, that is to say, an act. This is a political language: it presents nature to me only to [...]
(173045)[...notes/Mona rat race.txt]%34.1[...]eam of a final unification, dream of a clear universal language
(Barthes’ fable of) the woodcutter[~= an agent of change] ==> language = act (without mediation or image, operating *an immediate transformation* ==> politic) :
If I am a woodcutter and I am led to name the tree which I am cutting down [j'abats], whatever the form of my sentence, I speak the tree, I do not speak about it. This means that my language is operative, linked to its object in a transitive way; between the tree and myself, there is nothing but my labor, that is to say, an act. This is a political language: it presents nature to me only to the extent that I am going to transform it, it is a language by which I act the object; the tree is not an image for me, it is simply the meaning of my action. But if I am not a woodcutter, I can no longer speak the tree, I can only speak of it, about it.
@apass @Femke
(Barthes:) political = operative (~ active, transformative, destructive) --> this is an important fable for artists
talking about ‘conflict’ is also like this, is a “political” speech, an “operative” language, it “presents” the object of my action to me, which is democracy, and not Colombia
(some figurative ‘violence of language’ =/= [Austin, Derrida, Butler ==>] i am talking about paying attention to) the language used in a certain manner by certain agents --> studying in KHM media school teaches me to be careful with the erasure of distance, mediation, reference, representation, to be careful with the collapse of hermeneutic (in any discourse) --> the labor of transparency [@Mona @Ali ]
(the very strange claim [made by political leaders] that) force is a kind of language, and not just any language. It is one which solves the problem that seems endemic to all things linguistic, namely: failure, indirection, misunderstanding, drift. [...]that the language of force actively and successfully delivers its message --> a fable: “everybody understands the language of force” (unlike ordinary, diplomatic, political language) --> the readability or communicative power of the utterance, violence is seen as continuous with discourse --@Mona
[*]violence: “speaking the (only) language of the other” --> (very strange fable:) that violence is noninterpretive direct(~ umediated) and nonanalytic, that it is unmisunderstandable, that it takes hold and transforms its listener [--> fantasy of affective communication], hermeneutic and cognitive of the language is effaced and what is left is only *delivery* itself [@Ali's way of talking has a hint of this (a self-erasing speech,) he “delivers” his (political) message to me #tattooing me }--> the silencing/elimination of his interlocutor, **the little annihilatory gestures** of my friends], that it [violence] aspires to a *pure present*
•this is a translational problem? Keenan
•how do we know when things cannot get[...]
(173046)[...notes/Mona rat race.txt]%34.2[...] ==>] i am talking about paying attention to) the language used in a certain manner by certain agents --> studying in KHM media school teaches me to be careful with the erasure of distance, mediation, reference, representation, to be careful with the collapse of hermeneutic (in any discourse) --> the labor of transparency [@Mona @Ali ]
(the very strange claim [made by political leaders] that) force is a kind of language, and not just any language. It is one which solves the problem that seems endemic to all things linguistic, namely: failure, indirection, misunderstanding, drift. [...]that the language of force actively and successfully delivers its message --> a fable: “everybody understands the language of force” (unlike ordinary, diplomatic, political language) --> the readability or communicative power of the utterance, violence is seen as continuous with discourse --@Mona
[*]violence: “speaking the (only) language of the other” --> (very strange fable:) that violence is noninterpretive direct(~ umediated) and nonanalytic, that it is unmisunderstandable, that it takes hold and transforms its listener [--> fantasy of affective communication], hermeneutic and cognitive of the language is effaced and what is left is only *delivery* itself [@Ali's way of talking has a hint of this (a self-erasing speech,) he “delivers” his (political) message to me #tattooing me }--> the silencing/elimination of his interlocutor, **the little annihilatory gestures** of my friends], that it [violence] aspires to a *pure present*
•this is a translational problem? Keenan
•how do we know when things cannot get any worse?
•when/where the translation should stop? @Ali @Sina --> this is about the ethical risks (we are making all the time) in mistaking an annihilatory gesture for a discursive or political one
there is no language which needs no translation (not even violence)
*translation: an active relation between and within languages =/= to overcome language --> is exaclty where the name politics ought to be reserve (Ranciere) (--> that is why i am doing political work [my work on: discordant objects of reference, misunderstanding, active deconstruction, etc. my ‘personal responsibility’ to insist on space of difficult translation])
unilateralism of an imposition: universality of human rights
(Keenan:) human rights = standardization of the rhetorics of claims we make on each other --therefore--> an open and undefined field of operation (and not some essence about humanity, nor law. Keenan is helping me not to think of human rights as an old fashioned, transcendental, essentialist, ontological discourse, grounding definitional basis, categorically an enemy's discourse)
military urban research (employing critical theory) --> use of theory as the ultimate ‘smart weapon’
-Deleuzian theory influences [...]
(173048)[...notes/Mona rat race.txt]%34.2[...]en violence)
*translation: an active relation between and within languages =/= to overcome language --> is exaclty where the name politics ought to be reserve (Ranciere) (--> that is why i am doing political work [my work on: discordant objects of reference, misunderstanding, active deconstruction, etc. my ‘personal responsibility’ to insist on space of difficult translation])
unilateralism of an imposition: universality of human rights
(Keenan:) human rights = standardization of the rhetorics of claims we make on each other --therefore--> an open and undefined field of operation (and not some essence about humanity, nor law. Keenan is helping me not to think of human rights as an old fashioned, transcendental, essentialist, ontological discourse, grounding definitional basis, categorically an enemy's discourse)
military urban research (employing critical theory) --> use of theory as the ultimate ‘smart weapon'
-Deleuzian theory influences military tactics and manoeuvres --> a form of discourse between enemies
contemporary military theorists (in US TV series, re-conceptualizing the urban domain)
...military with the spatial and organizational models and modes of operation advanced by Artificial Intelligence, swarm intelligence, Deleuze and Guattari, Gregory Bateson, Foucault, Guy Debord, Bataille,
conflicted peace and peaceful conflict
competitive military buildup
...................................
Keenan on working with images politically --> *politics of exposure (or revelation ~-> forensic)*
(increasingly important dimension of political) *image-making*:
--more--> the event takes place in order to be photographed and reproduced and rebroadcast, transmitted and distributed, copied and viewed --> dissolution of the obvious political spaces =/=
--less--> making visible something that is otherwise hard to see (~= converting observation or visualization into knowledge in hopes that some kind of action will come about, based on the rational, reasonable, deliberate interpretation of those images) (<-- a lot of social justice activists, human rights organizations, and civil society practitioners are still working within this realm of the traditional image)
a bad (revelatory) theory of the (rational democratic) public sphere : “visual representation of things ==> known to a wider public ==> knowledge properly considered ==> wise decisions ==> actions”
=/= (a more properly) political moment of: inscribe images --within--> a narrative or a persuasive project --within--> a campaign that actually narrates them (captions them, makes them more available for some kind of political action) and doesn't just take for granted that their meaning follows automatically
the way performative dimension involves a kind of action that doesn't pass through the same cognitive cir[...]
(173050)[...notes/Mona rat race.txt]%34.3[...]ost skips the moment of knowledge altogether* --example-->{ Barthes in his woodcutter: a woodcutter in cutting the tree manages to avoid language (something that needs no translation, the woodcutter in unilateral relation to the tree), in which “language” is representation, knowledge as representation, “act the things” --> Barthes skips over all the opacities and paradoxes and difficulties of representation and just goes after the tree directly
*there are demands which are placed on you that won't wait for the knowledge that is necessary* (or situations in which you might feel as though you've been overwhelmed by too much knowledg)
[*]responsibility: (when) one has to act in a way for which the knowledge doesn't provide a full alibi ~ one's action is in some important way disconnected, or not entirely saturated by one's knowledge
every event (take September 11) is rich in translation, a moment when an enormous number of competing narrative frames were already available for understanding or processing or
reading what is at stake --> there is no unequivocal act
*witness: (in the fantasy of the act) the witness for whom no translation is necessary* --Levinas-Blanchot-Keenan--> hostage (for example images of Abu Ghraib prison in Iraq, the media, the public event takes us hostage): a position of extreme passivity that is equally the most intense experience of responsibility
-what is the political effect of revelation? @Ali
beyond the immediate shock effect of the images --> they are testament to the ways in which many different political actors make use of them (over a long period of time) --> with interestingly different outcomes
...intermediate space between a traditional secret (susceptible to revelation and exposure and delegitimization) and a kind of increasing public acceptance (that the question of torture could be openly discussed: “it's not an absolute, there are moments when, there are individuals for whom...”) --✕--> public discussion
the too high threshold for entry into political discussion (or resetting political agendas) --> the mythic completely innovative inaugural agenda-setting event =/= low-threshold ideas (look like *reactive* ==constitute==> proposition about a very different way that the future should be organized)
@Pierre, apass: placing something into the political sphere --> pure innovation (the mythic alternative = completely innovative inaugural agenda-setting event) ==> the too high threshold for entry into political discussion =/= low-threshold ideas (might look like *reactive* ==constitute==> proposition about a very different way that the future should be organized):
•slight shift in emphasis
•slight shift in interpretation
•a little re-definition
•a reactive mimicry
•
expendable people [...]
(173051)[...notes/Mona rat race.txt]%34.4[...]ationship to the gods (as well as that between persons) --> *aidos* becomes constitutive of shame civilization (that continues to mutate)
shame, sham, to “cover up” shameful parts
aischune[=/= *aidos* (==> *kleos* “fame”) defines the Homeric hero, aidos precisely identifies the definitive requirement of the hero, his “regard” for his philoi (φίλοι royal friend/advisor of the king) and his genos (γένος, social group claiming common descent)]: to dishonor [=/= beauty, in Plato] }--> to disfigure; tied to the body, and in the case of the female body --> blush, as in the sensitive plant
aidos (~= moderation [provoked by the regard and expectations of the other]) =/= *excess* [--> in my lectures i usually don't respect/regard the expectations of the other]-->? that which separates me from the Homeric hero
(these are all about the regulation of the world)--> in a way also that which Mona demands
Mona need to analyse her question of (caused) violence and calamity:
•disposal the Promethean technai [τέχναι] (when she asks “who gave them the tool to kill?”)
•the logos [λόγος] of the arts and discursivity (when she demands conscience and justice [~ dike, another greek tool])
for Aristotle: aidos ==> clean ethics: pathos (an affection that involves the body)
*the form of fear proper to free men* --> properties proper to truth
from aidos [linked to the Latin videre (to see)], to vergüenza [linked to the Greek horan (to see)], we remain in the space of the *gaze*
...................................
Veena on *how knowledge is secreted in relation to catastrophic events*
‘inordinate knowledge’ --> beyond the act of merely knowing
=/= pale intellectualized distracted archived knowledge --> it is the subject who has
to discover which aspects of knowledge matter to her and where her attachments lie
--Veena--> (with pale or excessive, it is not the form of knowledge, rather) it is the way in which knowledge enters the realms of the social
those who have to endure what they cannot ignore
pale --> bare --> dark --> filled with plenitude
different modes of knowing as means of navigating the catastrophic (=/= simply knowledge about an object)
*reality does not have that frontal character*, (it is rather) like atmosphere, deeply embedded within context
[*]context: the weaver's loom that is discerned within the cloth it weaves
Donatelli --destruction--> small, recurring, repetitive crises that define everyday life itself or are grown within the everyday
*event of traumatic loss functions as:
•an event
•a figure of thought
20th century as the century of genocides : the story of collective violence from the point of view of victims and survivors <-- we m[...]
(173053)[...notes/Mona rat race.txt]%34.6[...]t 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 avowed interest in the body + a persistent distaste for biological detail)
interested in antiracism and politics of globalization --✕--> crucial dimension of research: body <== “the precarious, accidental, contingent, expedient, striving, dynamic status of life in a messy, complicated, resistant, brute world of materiality, a world regulated by the exigencies, the forces, of space and time” + the conditions under which bodies are encultured, psychologized, given identity, historical location, and agency
*(you can) speak (back) to postmodernism (or democracy etc.), rather than simply speak on (your relationship to) it*
...................................
[...]
(173054)[...notes/Mona rat race.txt]%34.9[...]ng 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 avowed interest in the body + a persistent distaste for biological detail)
interested in antiracism and politics of globalization --✕--> crucial dimension of research: body <== “the precarious, accidental, contingent, expedient, striving, dynamic status of life in a messy, complicated, resistant, brute world of materiality, a world regulated by the exigencies, the forces, of space and time” + the conditions under which bodies are encultured, psychologized, given identity, historical location, and agency
*(you can) speak (back) to postmodernism (or democracy etc.), rather than simply speak on (your relationship to) it*
...................................
Hayward on the role of embodiment in visual cultures + meaning of animals in representation
*to envision animal* = to visualize, to experience, to figure, to image, kinds of species, discourses, representations, institutions, histories, epistemologies + to “imagine possible” a set of material and ethical relationships between species
envisioning:
•a mode of seeing and embodying, of immersing and inhabiting, and of storytelling and theorizing in a techno-scientific world of “eye machine”
•a ran[...]
(173055)[...notes/Mona rat race.txt]%34.9[...]volved* into the sensuousness of being : *excitation of affect and desire within a sensuous environment ==generate==> substance of self*
•percepts oringinating in environmental harmonization
tranimals invoke the social, affective, sensorial response-abilities of becoming and eating [<-- Hayward's affirmative poetics of trans- --✕--> Stewart's much more complex pattern of description]
-my art work has been more about intensity + techne (= baroque?), than aesthetics ==> ([{when i make images} sharing] our) subjugation to sensation
( sensibility [ ... ) sensuousness ]
|
affect <-- sensation --> affect
affect affect
affect affect affect
affect ::{~body~}::
sensation --distribute--> affects & percepts (across bodies)
excitation (unleashes bodily organization at the site of contact) = zone of an *expressed threshold* =/= zone of contact
multispecies materialities --Grosz--> life folds over itself to embrace its contact with materiality
rabbit mammalizes light
glow: a dynamizing force ==> making matter more
Hayward: through [Alba's] glow, her artfulness, we are reminded that species are not just relationships, nor are species ever directly in relationship with other species, we are resonances and dissonances of intensification, energetic cadences of one another--a sensorial ensemble [<-- what marketing would say about this?]
space between scientific experimentation (biocultural) & domestic cohabitation (composition #Cinderella, pet) --evoke--> invisible labour of jellyfish, research on the proliferation and patterns of cancer cells and the sensation of somalumenality [Hayward's Alba]
(Anker > Hayward:) the chimera must be understood in a social context: these beasts have always reflected the social, scientific and religious circumstances <-- my project in zoological vandalism
(Hayward's neologism --> posthumanist repositioning of visuality) carnophallogocentric visual appetite
...glow (intensifying vision) drifts through the bodies of consumers
eating (ingesting and killing of) jellyfish usually takes the form of dried crisps sprinkled into salads and Chinese food
Cinderella's techne --> companion
Crusoe's techne --> human
-fictional kitchen where Cinderella works (and is not a master of)
[learning from] Cinderella (her room has been undone and remade by cohabitation with birds, mice, evil mother --> changing the self and adapting) ==> ontology: a practice of co-constitutive awareness
Alba --engineered--> to glow
pig --engineered--> to become sausage
...................................
[...]
(173056)[...notes/Mona rat race.txt]%35.3[...]
( sensibility [ ... ) sensuousness ]
|
affect <-- sensation --> affect
affect affect
affect affect affect
affect ::{~body~}::
sensation --distribute--> affects & percepts (across bodies)
excitation (unleashes bodily organization at the site of contact) = zone of an *expressed threshold* =/= zone of contact
multispecies materialities --Grosz--> life folds over itself to embrace its contact with materiality
rabbit mammalizes light
glow: a dynamizing force ==> making matter more
Hayward: through [Alba's] glow, her artfulness, we are reminded that species are not just relationships, nor are species ever directly in relationship with other species, we are resonances and dissonances of intensification, energetic cadences of one another--a sensorial ensemble [<-- what marketing would say about this?]
space between scientific experimentation (biocultural) & domestic cohabitation (composition #Cinderella, pet) --evoke--> invisible labour of jellyfish, research on the proliferation and patterns of cancer cells and the sensation of somalumenality [Hayward's Alba]
(Anker > Hayward:) the chimera must be understood in a social context: these beasts have always reflected the social, scientific and religious circumstances <-- my project in zoological vandalism
(Hayward's neologism --> posthumanist repositioning of visuality) carnophallogocentric visual appetite
...glow (intensifying vision) drifts through the bodies of consumers
eating (ingesting and killing of) jellyfish usually takes the form of dried crisps sprinkled into salads and Chinese food
Cinderella's techne --> companion
Crusoe's techne --> human
-fictional kitchen where Cinderella works (and is not a master of)
[learning from] Cinderella (her room has been undone and remade by cohabitation with birds, mice, evil mother --> changing the self and adapting) ==> ontology: a practice of co-constitutive awareness
Alba --engineered--> to glow
pig --engineered--> to become sausage
...................................
Seymour
bad affect
(bad environmentalism's) respond to mainstream environmentalism + questioning its broader ideals of nature
=/= conventional environmental affect
both identify & respond to the aforementioned absurdities and ironies, through absurdity and irony + related affects and sensibilities:
•irreverence بى ادبى
•ambivalence
•camp
•frivolity هرزه
•indecorum بى نزاکتى
•awkwardness
•sardonicism زهر خنده
•perversity[...]
(173057)[...notes/Mona rat race.txt]%35.4[...]hat marketing would say about this?]
space between scientific experimentation (biocultural) & domestic cohabitation (composition #Cinderella, pet) --evoke--> invisible labour of jellyfish, research on the proliferation and patterns of cancer cells and the sensation of somalumenality [Hayward's Alba]
(Anker > Hayward:) the chimera must be understood in a social context: these beasts have always reflected the social, scientific and religious circumstances <-- my project in zoological vandalism
(Hayward's neologism --> posthumanist repositioning of visuality) carnophallogocentric visual appetite
...glow (intensifying vision) drifts through the bodies of consumers
eating (ingesting and killing of) jellyfish usually takes the form of dried crisps sprinkled into salads and Chinese food
Cinderella's techne --> companion
Crusoe's techne --> human
-fict[...]
(173059)[...notes/Mona rat race.txt]%35.4[...]rence حرمت
•seriousness
•sincerity
•earnestness
•sanctimony تقدس
•self-righteousness
•wonder
assumptions:
•that reverence is required for ethical relations to the nonhuman
•that knowledge is key to fighting problems like climate change
...................................
__al __ : __ affects and matter of __
(sensational X : Y affects and the matter of Z)
ocularcentric selves
(Hayward's) jellyfish: prismatically, their kinesthetic bling is registered visually and haptically, which draws our attention to the construction of their enclosure
expressively dense
rendered literal and material
light is of this world
to think diffractively = to apprehend a critical difference within
(the formation of a word from a sound associated with what is named -->) onomatopoetic: designed around the sensation of water
Hayward is drawn (to the Monterey Bay aquarium) ==> trying to sort out the poetics of their display
[they] furnish a simulation of the real thing, soliciting the sensation of unmediated encounter with marine worlds, they *act as sites of ecological hope* --Acampora--> *zooscopic: a totalizing view that conceals meaningful human-animal encounters at the price of reinvigorating anthropocentrism {=/=? zoological vandalism --> what would be an animal social media?}
[in zooscopic experience:] the very structure of the human-animal encounter is disrupted, and the interaction that is sought (encountering the animal) becomes impossibility as the “real” animals disappear and the conditions for seeings are undermined [<-- how telegram does that? if telegram animal media is zooscopic, then i say that is good for Tehran, for the “real” encounters are violent. the idea of “truely seeing animal” is metaphysics]
captivity ==> animal against themselves, “animal = qualified noun, adjectival” [=/= *ajayeb's wilderness* was articulated in a time before the modern zoo]
--Acampora--> zone of species contact mediated by an interruption that voids actual encounter
--✕--> Sina: there has never been an “actual encounter”
--✕--> Hayward: does face-to-face “seeing” matter for organisms of a radically different scale and for whom “eyes” are light receptors rather than picture makers?
-how can we see mediation as a dynamic of encounter, even an ethical one?
(captivity is always mediated)
captivity diffracted
*(telegram's) [*]encounter: sensuous rapport or energetic cadence*
aquariums engage a story of looking + deep roots in imperialism and the process of nation building --> aquarium: a stage of an unspoiled garden in nature, بوته hearth for learning human self from animal other + (clarification of) ontological and ep[...]
(173060)[...notes/Mona rat race.txt]%35.5[...]apprehend a critical difference within
(the formation of a word from a sound associated with what is named -->) onomatopoetic: designed around the sensation of water
Hayward is drawn (to the Monterey Bay aquarium) ==> trying to sort out the poetics of their display
[they] furnish a simulation of the real thing, soliciting the sensation of unmediated encounter with marine worlds, they *act as sites of ecological hope* --Acampora--> *zooscopic: a totalizing view that conceals meaningful human-animal encounters at the price of reinvigorating anthropocentrism {=/=? zoological vandalism --> what would be an animal social media?}
[in zooscopic experience:] the very structure of the human-animal encounter is disrupted, and the interaction that is sought (encountering the animal) becomes impossibility as the “real” animals disappear and the conditions for seeings are undermined [<-- how telegram does that? if telegram animal media is zooscopic, then i say that is good for Tehran, for the “real” encounters are violent. the idea of “truely seeing animal” is metaphysics]
captivity ==> animal against themselves, “animal = qualified noun, adjectival” [=/= *ajayeb's wilderness* was articulated in a time before the modern zoo]
--Acampora--> zone of species contact mediated by an interruption that voids actual encounter
--✕--> Sina: there has never been an “actual encounter”
--✕--> Hayward: does face-to-face “seeing” matter for organisms of a radically different scale and for whom “eyes” are light receptors rather than picture makers?
-how can we see mediation as a dynamic of encounter, even an ethical one?
(captivity is always mediated)
captivity diffracted
*(telegram's) [*]encounter: sensuous rapport or energetic cadence*
aquariums engage a story of looking + deep roots in imperialism and the process of nation building --> aquarium: a stage of an unspoiled garden in nature, بوته hearth for learning human self from animal other + (clarification of) ontological and epistemological disorders of nature and culture [=/= Tsing's contaminated landscapes]
-18th century: the ocean was taboo, a place of great fear, a cursed world full of monsters lurking in shadowy fathoms, (waters: low and deep =/= air: domain of morality and aspiration, closer to heaven)
-19th century europe victorian glass *aqua vivarium* --> windows that interfaced between human sight and subaqueous scenes (the unknown provoked feelings of bot curiosity and apprehension)--Stott--> for the naturalist the marine or freshwater aquarium provided a constantly changing, glass-fronted theater of bizarre and exotic bodies, moving, metamorphosing, interacting and breeding in sensational ways
-aquariums became sacred spaces where cohabited forces of godliness and nature were contained, compartmentalized, and studied -[...]
(173061)[...notes/Mona rat race.txt]%35.5[...]spective ~= sympathy (with science + animals) --> an inappropriate form of subjectivity
1. adopting animal's perspective involves a dangerous flirtation with [*]anthropomorphism: one putting himself in the animal's shoe ~=? one actually put the animal in human shoes
2. perspective ==imperil==> necessary distance (or ‘sanitary cordon’ between the observer and the observed)
}==>
•anthropomorphism =/= science
•anecdote =/= legitimate date
•nonhuman =/= beliefs (--> you can't attribute belief to animals)
(old dualism of) “Science =/= non-science” ~= “imaginative (autobiographical, emotional) =/= factual (neutral)” ~= “body =/= mind”
(reconstruction of)
what is most meaningful for animal
what is the perspective of animal
*most meaningful: affected perspective* (Despret) =/= (Uexküll) semiological perspective (of the tick)
(looking for or) focus on affected perspective ==Despret==> (reveals) scientists’ bodies in their practice --> what having a body means (for scientists)
+
(Haraway ==>) *bodies are “made” by scientific practices [<-- that is why the question of science is important for whoever dealing or working with the body]
+
(Annemarie ==>) bobies (that are made) are enacted multiples (in medical practice)
+
(Despret -->) how bodies are undoing and redoing themselves through different scientific practices with animals? = *how are bodies growing multiples in diverse practices?* + (its corollary) *how do each of these practices (+ animals they are addressing) enact each of these bodies?*
Mowat's *modest embodiment* ==Despret==> partial affinities [=/= seeing like a wolf or mouse] ==> feeling or being like a wolf or mouse = ****to be taken in a radically non-psychological sense**** (--> Cinderella's non-psychological relation to her birds and mice =/= contemporary western psychological subjects)
---> go to wildboyz, Cinderella under a mouse regimen
-using his body as an experimental tool --> eating a wolf's diet (=/= empathy, romantic dream of being a wolf)
submit his own body to mouse diet
one uses one's own body to meet the needs of another
Mowat used his own body as a means of generating scientific proof, and turned it into an apparatus for validity [--> how do we apply or misapply our body in artistic environment for generating truth and validity? to be careful with the context of generalization]
([artist's and] scientist's) body: a technical device, the witness
(companion story -->) ***to embody the way other beings solve their survival problems***
“the business of curling up to start with, and spinning around after each nap” (was vital to success with a dozing wolf) --> Cinderella's choreography of the morning greeting ceremony
limits of endurance
[...]
(173062)[...notes/Mona rat race.txt]%36.7[...]owed to do with my body when i am with animals?
(Despret + Strum + Mowat) using one's body to make the animal respond (--> does this make sense with humans? in apass for example --?--> use your body to make them respond =/= react)
--Haraway--> a “good” (actually bad) scientist = learning to be invisible, like a rock to be unavailable, as if data-collecting humankind were not present, seeing the scene of nature close up through a peep-hole, remove from the subject animals’ social environment
•(ignoring animal social cues) imagining the baboons as seeing somebody off-category, not something --> to be a *nonentity* (tolerated but unobtrusive!!)
--> [*]distance: a cognitive and relational perspective {what kind of distance, aesop fables, Kelile Demne, or ajayeb takes or keeps?}
--> learn to be [*]polite: (in the ethical, political, and epistemological senses of the word) to respond, to acknowledge, to look back, and *to greet*
****politeness ==> transforms you --> in the way of those you are being polite to**** (<--?-- Cinderella's politeness)
companion story --> wich who we share food {=/= with who we cook together <-- generated protocols ==> host, guest, house, power}
[(Annemarie's) praxiographic enquiry into the] (Despret's) embodied practices of knowing [of (Sina's) Cinderella]
**bodies enact =/= perform**
@Chloe, Mette --> (ironic) performing a protocol =/= embodied choreography
(contemporary choreography =/= embodiment)
(scientists and animals are fleshy creatures which are) enacted and enacting through their *embodied choreography* (<-- epistemological, political, ontological)
scientist work [observing, collecting events, meeting them, writing about, inscribing them into theories --> explain why they do what they do] ==> *makes their animals more real*
--Despret--> a praxiographic account [~= feedback] (paying attention to the way scientists embody their work) ==> *make scientists more real*
(for apass) we need praxiography =/= philosophy or theory [of artistic research]
Sina's note taking in apass --> how *practices at some point become words*
#feedback in apass ==make==> artists and their work more real
feedback ==> interpretive version --> coexistence of the various versions of a multiple object (<-- this is localized or *situated* : it happens “there” and nowhere else)
work of observation in apass:
•conceptualizations of short-term social exchanges
•conceptualizations of agency-structure dynamics
•getting closer to the everyday activities of those speaking
•(context driven?) forms of analysis
•methodological repertoire
•note: composites of linguistic repertoires that are embedded in meanings (is part of what happens in apass, not after what happens.) --> a form of di[...]
(173063)[...notes/Mona rat race.txt]%36.8[...]n to the way scientists embody their work) ==> *make scientists more real*
(for apass) we need praxiography =/= philosophy or theory [of artistic research]
Sina's note taking in apass --> how *practices at some point become words*
#feedback in apass ==make==> artists and their work more real
feedback ==> interpretive version --> coexistence of the various versions of a multiple object (<-- this is localized or *situated* : it happens “there” and nowhere else)
work of observation in apass:
•conceptualizations of short-term social exchanges
•conceptualizations of agency-structure dynamics
•getting closer to the everyday activities of those speaking
•(context driven?) forms of analysis
•methodological repertoire
•note: composites of linguistic repertoires that are embedded in meanings (is part of what happens in apass, not after what happens.) --> a form of digestion***
*praxiography: forms of analysis produced by practice researchers, a type of ethnographic method that converses with multiplicity (--> following a trail, walking a path =/= map out a field ~= philosophy of artistic research), doctors [analyst] and patients [analysand, artist] ascribe meaning in different ways --Annemarie--> yet they perform or enact reality together --> they *do the reality of a disease [problem, artwork]*
++{Annemarie uses the term “enact” to show that objects (such as body and disease) exist as articulations of the practices that produce them (~= Butler's performance), enacting (not explained by what went before, present remains unstable, patterns and routines and surprises) =/= making (‘causes’ lie when ‘making’ happened)}
[*]theory: conversations about the realities our words help to explore (=/= seeking to fix concepts)
in knowledge practice realities are various brought into being (+ limits of that adaptability) --> *ontology:
--anthropology--> people order “reality” seriously differently
--biomedical--> why, when, where is this truth realized? what does it depend on? what are its alternatives? --> *ontology does not precede knowledge practices* (various practices are closely linked ==> ontologies are linked [for example a patient who talks to a doctor in a consulting room may receive a clinical diagnosis, while laboratory measurements ‘do’ her disease in a different way. or in artistic research environments such as apass.])
(Annemarie's) praxiography --> asking what are the techniques that make things (their empirical, epistemological found objects) visible, audible, tangible, knowable (for this artist in front of me #feedback @apass)**
‘empathy’ is a word that is often recruited when bodies are involved --> resonances with troublesome romantic meanings (magic, fold knowledge)
embodied empathy shifts its meaning from one situation to another --> different meanings ==> diff[...]
(173064)[...notes/Mona rat race.txt]%36.9[...]ctors [analyst] and patients [analysand, artist] ascribe meaning in different ways --Annemarie--> yet they perform or enact reality together --> they *do the reality of a disease [problem, artwork]*
++{Annemarie uses the term “enact” to show that objects (such as body and disease) exist as articulations of the practices that produce them (~= Butler's performance), enacting (not explained by what went before, present remains unstable, patterns and routines and surprises) =/= making (‘causes’ lie when ‘making’ happened)}
[*]theory: conversations about the realities our words help to explore (=/= seeking to fix concepts)
in knowledge practice realities are various brought into being (+ limits of that adaptability) --> *ontology:
--anthropology--> people order “reality” seriously differently
--biomedical--> why, when, where is this truth realized? what does it depend on? what are its alternatives? --> *ontology does not precede knowledge practices* (various practices are closely linked ==> ontologies are linked [for example a patient who talks to a doctor in a consulting room may receive a clinical diagnosis, while laboratory measurements ‘do’ her disease in a different way. or in artistic research environments such as apass.])
(Annemarie's) praxiography --> asking what are the techniques that make things (their empirical, epistemological found objects) visible, audible, tangible, knowable (for this artist in front of me #feedback @apass)**
‘empathy’ is a word that is often recruited when bodies are involved --> resonances with troublesome romantic meanings (magic, fold knowledge)
embodied empathy shifts its meaning from one situation to another --> different meanings ==> different outcomes
[*]empathy: the process by which one delegates to one's body a question, or a problem, that matters and that involves other beings’ bodies --> bodies are articulating and become articulated in the asking and in its responses
= making the body available for the response of another being (=/= feeling what the other feels)
==create==> possibility of an embodied communication (=/= experiencing with one's body what the other experiences)
---> go to Cinderella's empathy: make one think with & with the body
--Despret--> *empathy becomes a scientific tool* that need to be shaped, forged, refined, embodied, a tool that attunes bodies
[*]care: it matters for them that it matters for their animals (***what matters for the other person becomes your matters***)
how to act in a polite manner in a baboon's world? (or in an artist's world, when we give feedbacks)
{seeing like a baboon =/= acting like a baboon = corresponding with a baboon}--> *they transform themselves in order to create partial connections* (James’ “acting as if”) =/= performative
•to act with the baboons (learn how a tree gives you dirty looks, how it[...]
(173066)[...notes/Mona rat race.txt]%37[...]o investigate them)
aviary مرغدانی
the most adventurous & the most curious ==> the most attached to the researcher (to Cinderella) ==> hierarchy takes shape as a function of bravery [=/= bravery of adventure in the shape of radical detachment and fluidity]
(when) *investigator becomes biographer* (==> the story changes)
(how when why) the fact of recruiting must be linked to demonstrations of bravery
position in the hierarchy
manner of recruiting
shyness: dancing a little dance of hesitation
(Despret's account of how Heinrish succeeded in) recruiting the ravens around his problem <~~~~> *he sufficiently recruited himself to invent pertinent ways of addressing them* ==> the models are now commensurate متناسب with their unpredictability
@apass
Heinrish becomes their expert and their reliable spokesperson ==> (like Pierre) he could now convince and interest his colleagues in terms that count for them (==> enroll other researchers to pose other questions) ==> he could bear witness for them
=/= Hitchcock's the birds --> nature turned to horror, based on in Germany in mid-1990s fifty ravens invaded the idyllie Swabian Alps region... ==> their killing would be necessary
(chain of recruitment:) the German ravens had in thier turn succeeded in recruiting the representative of the american ravens, and Heinrish was able to recruit ecologists, who in their turn mobilized experts and politicians, who themselves modified the habits of the owners of the cows and sheep... [---> go to Tsing's coalescence]
***amazing interspecific recruitment***
Sina --telegram--> visual animal --inventing--> hallucinating --spoiled--> dissociated
Goda --Boicic--> wounded dog --saving--> mothering --> traumatized (left alone)
wolf observers
Heinrish's colleagues who study wolves in Yellowstone Natural Park
the peaceful cohabitation between the wolves and ravens
in Yellowstone when the ravens are in the presence of wolves, do not demonstrate any timidity and do not hesitate a second before eating --> the wolves allow ravens to conquer their fear --> wolves changed the constrains that hold sway over the habits of the ravens
the ravens of much more alert and vigilant than the wolves (the birds serve the wolves as extra eyes and ears)
the prophecy translated in terms of recruitment --Despret--> who could have thought, if not no doubt a descendant of La Fontaine, that it is the ravens who protect the wolves and permit then to eat with their eyes closed? ♥
...................................
[title]
the old taghalob (تقلب cheat)
history of enumeration in the Iran (measurement, weight, scale)
the history of our non-mathematical practices[...]
(173067)[...notes/Mona rat race.txt]%37.5[...]b (تقلب cheat)
history of enumeration in the Iran (measurement, weight, scale)
the history of our non-mathematical practices
...................................
time travel (in TV series or literature) --> (regardless if they are dystopian or not) essential for creating sensations of historical continuity
Marzolph on premodern middle eastern narrative culture
seafaring merchant...
sailor's yarns
tales documented in persian literature of the muslim period appear to be offshoots of earlier versions in either indian or arabic literature --> arabic as the lingua franca of the day
Kitab ajayeb al Hind, wonders of india, 10th century by iranian captain Bozorg ibn Sahriyar of Ramhormoz
(Marzolph holisitic assessment [=/= Beyzai's parochial claims of iranianness] of) middle-eastern narrative traditions = arabic + persian + otaman turkish + jewish + christian (+ several other) narrative traditions related to each other and none of which may claim an exclusive position
city of Brass
the Golden City is a legendary city built in africa by Tawil, the brother of the giant Ug, both of whom were born from the incestuous relation between Cain and his sister Anaq. having been deserted for more than a thousand years, the Golden City was later conquered by Egyptians and became the source of their fabulous wealth.
agahi آگاهی knowledge
na javan mard ناجوانمرد impudent one
farz فرض rite
sonat سنت manner
mardi مردی manly combat
[Sina, Ehsan -->] in the manner of *narrative men* --> typical for the thousand and one nights--whose protagonists of merchants (often thrift sons of rich merchants, who embark on travel after they have wasted their fortune with false friends)
•save himself by his inventiveness, strong determination, physical strength
•there is no single predestined future but a variety of options whose eventual practical course depends on the protagonist's active intervention
•(Sinbad left behind on an island where) the Ruhh has laid its eggs (spirit's eggs تخم های روح 🥚🥚🥚)
•althought most of them kill other people in order to survive, their action is spontaneously motivated by the needs of the moment
•
با هزار زحمت with a thousand efforts
customary formal “hearing is obeying”
pitfalls
“[...]When I returned home, my wife had died. They lifted her up, took me along, and brought us to that cave. With a rope they let me down and blocked the entrance of the cave. After they had lowered the [body of my dead] wife and the [bundle of] clothes and I had regained my senses, I got up and saw a tremendously large cave. I installed the wick and lit the lamp, chose a place by the side, cleaned it and made a bedstead. And w[...]
(173068)[...notes/Mona rat race.txt]%37.6[...]s wealth.
agahi آگاهی knowledge
na javan mard ناجوانمرد impudent one
farz فرض rite
sonat سنت manner
mardi مردی manly combat
[Sina, Ehsan -->] in the manner of *narrative men* --> typical for the thousand and one nights--whose protagonists of merchants (often thrift sons of rich merchants, who embark on travel after they have wasted their fortune with false friends)
•save himself by his inventiveness, strong determination, physical strength
•there is no single predestined future but a variety of options whose eventual practical course depends on the protagonist's active intervention
•(Sinbad left behind on an island where) the Ruhh has laid its eggs (spirit's eggs تخم های روح 🥚🥚🥚)
•althought most of them kill other people in order to survive, their action is spontaneously motivated by the needs of the moment
•
با هزار زحمت with a thousand efforts
customary formal “hearing is obeying”
pitfalls
“[...]When I returned home, my wife had died. They lifted her up, took me along, and brought us to that cave. With a rope they let me down and blocked the entrance of the cave. After they had lowered the [body of my dead] wife and the [bundle of] clothes and I had regained my senses, I got up and saw a tremendously large cave. I installed the wick and lit the lamp, chose a place by the side, cleaned it and made a bedstead. And when every two days they threw somebody down there alive, I killed that person with my knife and took the supplies of three days bread and water, until one day they deposited in that cave my former wife’s sister alive, together with her dead husband. When she saw me, she recognized me and consented to marry me. I slept with her and had several children with her. Some time later I started to dig the ground in a corner of the cave with my knife until I had made a [large] hole to the side of the sea. Every day I would sit there, until I finally saw a ship. I attached a piece of cloth to a stick and waved it, until the ship came close and took me and my children aboard. They also asked me the same question [i. e. why my children had heads like horses], I told them my story, and they delivered me to my country. I had many more children with that woman. This is the story of my children and their ancestry.”
moral obligation of contemporary society
...the king would use the slave girl as muslim men would do = for entertainment of all kinds (including sexual intercourse, but not eating them)
relief after hardship فرج بعد از شدت
urdu romance bagh o bahar باغ و بهار
(the considerably older) misogynous motif of the unfaithful wife
husband and sife being buried together
--> part and parcel of the **narrative stoc[...]
(173069)[...notes/Mona rat race.txt]%37.7[...]een the embodied self + its world + others ==> consitute a specific place
•puberty = the fantasy that this disfiguration will make me more myself
•teenager = you spend hours before the refracting reflection of your transmutating *body = your most intimate other* --> enact boundaries, sometimes lovingly, but also brutally
(senses are) reactive to the sensual abundance of the world but limited by affected perceptual milieus
[*]texture: residue of unmetabolized and metabolized sensations of animate forces --> emergence of bodiliness (<-- Hayward's rhetoric)
transitional body = textural body
architecture: the most binding part of the communal rhythm
appearance ~= metonymic
appearance allows her to emerge situationally as a woman, a gendered neighbor, a historical subject
(being under the influence of the moon:) enfleshing elements of your (celestial) environment within yourself and expressing parts of yourself back into the (terrestrial social) environment
identification: “i am like you = i know you” ==> resolve the divide of difference
(let's not make that kind of garden again -->) inclusion in Adam's nameable Eden of belonging (=/= Cinderella's transbestiary)
cross-species rejoiners
mended spiderwebs
error is (still a kind of) expression
human: composites of zoo-intensities, animated movements, bio-differentials
(i always felt like this) my perceptions are refracted through psychic forces
anxious
uncertain
paranoid
“is everyone staring at the morphing ‘it’ that is me”
(understanding of art in contemporary european performance -->) art = intensifying bodily substance, to resonate otherwise, to feel different corpo(realities) through zones of transition and intervention, provocation = responses to our *capacities to resonate*
...medicalization, recognition, subjectification, instrumentalization, and responsiveness being with animals
...................................
what does the maze mean for the rat?
what a maze can mean?
experimental psychology --> subjects conform most often to the expectations of their experimenters [--Despret--> they are *artifactual*]
-*the scientists think that the subject respond to the question that is posed to them, but the subject in fact respond to another question* -->{question that is addressed to them = protocol to which they are submitted}--> they can take a position in relation to what is proposed to them in scientific research [=/= Cinderella's mice subject]
the idea that (the assumption that) their subjects could be influenced by what the scientist was looking for ==> the experimenters tried mo[...]
(173071)[...notes/Mona rat race.txt]%38.2[...]
one confuses the term “examine” with that of “neutralize” --> (Watson, scientist) removed the rat's eyes, olfactory bulb, and whikers, which are essential to the sense of touch in rats, before throwing it into the exploration of the maze...
--Despret--> if the world had probably lost all meaning for this de-sensed rat, the rat itself had lost all meaning for its experimenter (if it ever had one for him)
-this is the goal of the procedure: search out the lowest common denominator, the left-over, the automation, the behavior that from one species to another will render all organisms commensurable تناسب پذير [<-- no!!!!]
the tacit assumption that an animal could ever enter into a relationship with an object is false <--Uexküll-- (to have in mind) to study the most different kinds of animals in their relations to a maze
her attic, Cinderella in the universe of meanings
an epistemological problem --> it is not straightforward to enter into the subjective universe of an animal in interrogating it through an experimental dispositive thought up by a human
[dispositif: referring to machines and devices. as philosophical concept that has been drawn upon by Deleuze, Foucault, Althusser, Agamben, and many others, has been rendered as “apparatus”, social apparatus]
maze --> what this particular experimental dispositive can mean for a rat? how can this *traversing* come to be, from the point of view of the rat (Uexküll calls “familiar path”)? how rats in pretending to respond to the questions of the behaviorists respond in fact to another question?
-behaviorist's question: what is the abstract relation of a being, whatever it may be (that which the behaviorists call an organism) to a natural object?
why do rats always touch the walls as they go along them? --Cinderella-->
•they are haptophiles, they like to touch
- they inscribe the course of their route in their bodies in the form of lines, curves, and turns, or even roughness, textures, sensations of cold or humidity
•letting itself be marked by the space
--Despret--> what do we know about what the body of a rat can sense?
***(from) the why of caused --to--> entering into the regime of meanings***
the rat does not respond to the question of learning, he responds to the question of *an architecture that constitute the world for him*
(how?) the “animal's own world” can (with difficulty) include the human observer as an observer
...the maze can authorize neither the question of the “familiar path” nor that of the meaning of the wall
artifactual: the situation where the being who is interrogated responds to a different question than the one the scientist poses to her
hypothesis of the existence of an artifact ==> the possibility of taki[...]
(173072)[...notes/Mona rat race.txt]%38.4[...]ed memories and experience
-the memory of the food eaten before
#Cinderella
it expects something else <== what one gives it is not the sole cause involved
animals certainly respond to a question, but it is not the one we pose to them
*the researchers compartmentalize the research; the animals to not stop prompting them to decompartmentalize it* ♥
(always) the artifact --constitutes--> the object of critique
animals do not judge an *abstract situation*, but a situation offered to them *as it is offered* to them
(Cinderella's) reciprocal habituation --> animal itself actively takes the questions and the presence of the researcher into consideration
to negate the condition of research --> exchange judgment and opinions (+ mutually affect one another)
why is ‘interest’ a bad motive, in this frame?
-because the animal must be interested in other things besides the human being, it must continue to live its life as a goat or a sheep --✕--> “the good animal: the animal responds to her observer”
...................................
Singh + Dave --> ordinary affects of killing (animal) --> anthropology of ethics =/= Agamben's killablity (linked with sovereignty): routinized emotionally indifferent production of bare life (capacity to decide which bodies can be killed, without the killing counting either as homicide or as a sacrifice)
normative moral claims
(Laidlaw, Foucault) ethical life: reflexive practice of freedom --humanistic-->
•traditions of virtuous conduct
•changing practices of self-fashioning
•affective dispositions: compassion, devotion
•(altruistic question of) how ought to one live?
=/=
what is the mode of a killing?
what is the mood accompanying that killing?
+ ethical repercussions (if any) there of, even of they are not prescribed or proscribed in state or in customary law
*to write nonmorally about [*]ethics: a mode of relatedness, even if the relation is as ephemeral as a mood that may escape measure or description, lying somewhere between mourning and indifference
[=/= to have an a priori moral code based on which we might justify (or predict ahead) our emotional responses to particular killing ~= what constitutes a good life or death]
(mourning =/= indifference)
concept + reality of animals + anthropology of India
everyday affects (while witnessing or executing the death of animals)
doubts and pleasures
cruelties and indifferences
chicken shops
decimated forests of central India
moods:
•ambivalence
•cruelty and pleasure
•senses of devastation
modes and moods of specific commercial and ritual occurrences[...]
(173074)[...notes/Mona rat race.txt]%38.5[...]elty as play*
(a less cultivated form of pleaser?)
deadended bird
ceased-but-not-killed mouse
not dead, not killed, but not quite a being either
the power to turn animals into things, as of they were never anything else
recognition of playful actually --Singh--> ethics of immanent obligation
([*]collaboration: interrupt each other's train of thought)
(dramatization of) agonistic intimacy : a relationship of proximity and violence between neighboring social groups (the body of neighboring species)
--Taussig--> ritual violence (the most stunning prop is the human: the all too profane body with its various appendages, fluids, undulating surfaces, folds, exists, entrances)
--Veena--> sacrificial violence : dramatization of one's own inevitable death (there is a certain anxiety around violence that is integral to *the imagination of an ethical life* in Hindu texts and practices)
--Sina--> gamer video of zoo
condition of viscerality
a condition of being ransomed to death
Venna --> a major theological transformation (a critique of violence) in a nonmessianic nonsoteriological sense رستگاری شناختی in South Asia took place with the Mahabharata
*cruelty =/= violence*
•the feeling of noncruilty expressed in the unpredictable attachments, at times across species (companionship) in the Mahabharata (Veena) [in Attar? in Kelile and Demne?]
•companionable thinking (Cavell)
•commission species (Haraway)
--✕--> Singh's agonistic intimacy:
1. companionship may also involve forms of mutual violence
2. violence inevitability (in affinity or animus) does not remove a consideration of the mode of violence from the sphere of the ethical --> we must make space for the consideration of:
◦cruelty
◦differential vulnerability
3. certain forms of companionable noncruilty may also breed accompanying forms of cruelty
4. within conditions of death and cruelty *it is not always clear what noncruilty might be*
a bird cursing (presently taking root that will someday come to fruition) a human who is stubbornly injuring when need not, or تو نیکی میکن و در دجله انداز
(myth) asks us to think about cycles of violence
how an act never exists in isolation
chaos theory, the effect might come later
informal epic subplots narrated in improvised forms
which ritual laments are available for massive ecological shifts
...the death of others
...scene of loss (~/= milieu)
}<--Singh-- virtue, piety, self-fashioning do not help to work through this (@apass)
devastation ==> cohabitation (of species that were apart before)
Kelile and Dem[...]
(173075)[...notes/Mona rat race.txt]%38.7[...]
television's capacity for personalization and narrativization
*demiworld of popular culture*
television’s dominant position within the domestic environment and its special appeal to an emotionally available female or feminine consumer --> television: the mass medium of the socialist period --pose--> the danger of a passive mindless consumption of formulaic narratives (a danger that has been ascribed to women’s inferior psychosocial needs and tastes =/= cerebral modernist masculinity of art) ---> go to Baxstrom's realizing the witch
Western European cultural nationalisms
the notion of nostalgic and premodern postsocialist population ==> Western Europe as the epicentre of progressive scientific modernity
West’s fanning of East European nostalgia --> a post-imperial symptom = (expression of a growing Western European awareness that) modernity is plurinodal rather than centred in European metropolitan headquarters
(postimperial European dimension of) *cultural nationalism <~÷+-> nostalgia*
...utopian national rebirth scenarios for a united Germany --> (promoted by intellectual artists) the bad idea that suppression of German nationalism ==open==> influx of American audio-visual culture (that muat be resisted in order to preserve and nourish German culture in its purest literary manifestation)
= logocentric return to the ethos of German Romanticism [Kulturnation --> certain cultural identity --> cliche-ridden elitist racist implications] + new nationalism =/= results of Western integration over the last forty years
aspirational narrative (of nation...)
postimperial power dynamic:
•western researcher --> has the political capital to afford studying popular media
•eastern researcher --> has to faithfully fulfill the role to represent their national culture (elite achievement)
(Bourdon >Imre) the most obvious European commonality --> **a focus on high culture**
national specificities of memory systems developed around television
nostalgia machine
•Putin --> TV programming to a literary Soviet heritage
•Hungarian FIDESZ --> children’s channel of socialist children’s programmes
•showcase oeuvre of popular performers from the past
•rerunning vintage highbrow content: old films, television series and documentaries
•popular music's capacity to call up depoliticized affective memories
•commercials (--trigger--> postsocialist nostalgia)
•
}--> depoliticized reminiscences ==> an image of (socialist) sociality as a natural connecting glue among citizens gathered around the warm glow of their favourite singers and cabaret actors
FIDESZ = alarming racism + anti-Semitism + drastic neoliberal economic restructuring --> televisio[...]
(173077)[...notes/Mona rat race.txt]%39.1[...]o deal emotionally logistically with deaths of loved ones (escape, exile) [--> that is why we need an *anthropology of the exile*]
}--> living-in-violence =/= encounter, exposure
(Ghazzi is too fast in favoring “affective proximity =/= western rationalism”, as an iranian I am more exposed to an *affective jurnalism* [~= activism: politically motivated and highly emotive role] =/= journalism as a modernist and rationalist institution)
“activism ~= jurnalism” ~=> they need to:
1. project authenticity and emotion onto news narratives
2. act as objective witnesses able to produce truthful accounts
(more and more i feel the iranians need for ‘activism =/= jurnalism’ --> what one wants to happen =/= understanding what is happening)--> epistemology [the question of how one makes sense of one's practices --> in the case of Syria (also Iran): *affective proximity to violence* ==> sense]
...negotiating the distance of mediation when viewers and producers in the Global North are witnessing the suffering of others
(in Iran) activism + art = the human body as tool, medium, symbol, metaphor
[*]affect: circulation + stickiness of emotion (onto and between bodies, texts, objects, experiences) (Ahmed)
journalism = represent + narrate
(the ‘trick’ of) relying on the *outsourcing of emotional labour* to non-journalists (by:)
•having them express their emotions
•having the journalist describe them
(Ghazzi conceptualising the emotional field in journalism -->) ***unequal power relations ==> emotioal labor***
proximity (--> what i heard so much when i went back to iran: to ke inja insti nemiduni تو که اینجا نیستی نمیدونی)
*aesthetic of authenticity* in news reports (<-- mobile phones)
political economy of foreign reporting
politics of hope (with an ambition to inspire all Syrians to rebel)
...emotional attachment to political goals
*revolution: the event that changes people's lives and in relation to which they locate themselves politically
•conflict in Syria began as an uprising, it ended up an international war, which in 2020 appears to have mostly concluded in the favour of the regime =/= revolution
•the word “revolution” means something else to activists in Syria (how the meanings projected on the term changed in accordance to circumstances)
◦(most of the time, artists and activists) ****use a word to galvanise their emotions and bodies**** and inspired them to take actions they would not have imagined to pursue [use of words --> what people hope =/= descriptive]
◦word (for example “revolution”): a marker of an *inward-looking description* of belonging to a broad political community defined by opposition
•“the revolution” --> affectively consumed the pursuit of truth[...]
(173078)[...notes/Mona rat race.txt]%39.4[...]Mexico--blamed forest destruction upon the local indigenous communities. Fire, as a symbol of disorder, became the target of state control and the subject of a state-sponsored discourse of environmental degradation. [...] Fire suppression frequently has been part of state policies of social control. [...] The vision of fire as destructive, part of the state narrative [...] How has the memory of the traditional use of fire by indigenous communities been suppressed? [...]State political myth has obscured community memories of fire as a force in the forest, and as a tool for human use. [...] Why the indigenous communities of the Sierra Juarez no longer talk about the long-term history of their forests. Clearly, the communities internalized parts of the state-sponsored degradation discourse. (However, discourse analysis is not enough; it is all too easy to treat discourse as a monolithic structure of ideas[...] ) [...] These discourses require a threat, a source of chaos and disorder to which the moral regeneration of the progressive discourse can provide a solution. In the case of the Sierra juarez, forest fires provide this opposition. [...] It is exactly this resistance of the natural world to discursive domination that is one of the themes of this article. [1]
[1]ANDREWSA LVADORMA THEWS - suppressing FIRE AND MEMORY: ENVIRONMENTALDE GRADATIONAN D POLITICALRE STORATION INT HES IERRAJ UAREZO F OAXACA, 1887-2001
...................................
Jinn older and Man
ecology of the Jinn
(Qur'an)
raging fire
scorched by burning fire
striking sparks of fire
and roasting at hell-fire
the fire of Allah, kindled
...
bringing together of two homogeneous blocks of material in a given, already-inhabited space
as if we knew what space and time mean
“the desert bighorn is an animal shaped by ice. [...] the design of wild sheep is very much an expression of arctic cold.” (Meloy)
(what the design of fire is as expression of? what shaped fire? ice?)
(we are shaped also by fire)
how you go from lizard to bird?
it must have been through the behavior of lizard that ‘birdness’ has come to be possible. a certain trait of behavior have allowed the lizard find itself in the air.
ice age
story of fire, story of grass, ...
after the establishment of a land-based flora (Middle Ordovician period, 470 million years ago) and permitting the accumulation of oxygen in the atmosphere it permitted the possibility of wildfire.
Fire also became more abundant when grasses radiated and became the dominant component of many ecosystems, around 6 to 7 million years ago;
...................................
electrical fire
conflict between the “junk” and the “text” that seemed to fascinat[...]
(173079)[...notes/fire notes.txt]%39.7[...]een through the behavior of lizard that ‘birdness’ has come to be possible. a certain trait of behavior have allowed the lizard find itself in the air.
ice age
story of fire, story of grass, ...
after the establishment of a land-based flora (Middle Ordovician period, 470 million years ago) and permitting the accumulation of oxygen in the atmosphere it permitted the possibility of wildfire.
Fire also became more abundant when grasses radiated and became the dominant component of many ecosystems, around 6 to 7 million years ago;
...................................
electrical fire
conflict between the “junk” and the “text” that seemed to fascinate
...................................
how to write cold with fire? the medium of fire is incompatible with that of the paper. paper burns fire off! the combustion emerging elements energized by their contact fuels a sudden blow of increase in their excited entropy. flame. action is the breeze that death digs. foam knows no halt. the focus is noised and seeds location. place penetrates in shattery nozzles originating from thousands of nowheres. inferno's insurance is about aggression of hot.
...................................
A) Accident, Action, Adrenaline, Aggressive, Aid, Aircraft, Alarm, Alert, Ambulance, Apprehension, Arson, Ash, Assess, Assist
B) Bad, Barricades, Battle, Blacken, Blame, Blanket, Blast, Blaze, Blister, Blow out, Breeze, Burning, Burns, Bystander
C) Car, Careless, Catastrophe, Caution, Challenge, Char, Chimney, Choice, Claim, Conflagration, Consume, Consumption, Contain, Control, Coordination, Crackle, Crash
D) Damage, Death, Destruction, Detect, Dig, Direction, Dirty, Dispatch, Drama
E) Electrical, Embers, Emergency, EMT, Engulf, Experience, Explode, Extinguish
F) Facts, Failure, Fared, Fascination, Fell, Fierce, Fire-break, Firefighter, Fireplace, Flames, Flammable, Flash, Foam, Focus, Fright, Fuel
G)
H) Halt, Happening, Holocaust, Home, Hose, Hot, Hot spot, House, Hydrant
I) Inaccessible, Inferno, Injury, Insurance, Interfere, Investigation
J) Judgment, Jurisdiction
K) Kindle, Knowledge
L) Laboring, Life-threatening, Lightening strike, Limitations, Lives, Location, Losses, Luck
M) Malfunction, Matches, Mechanical, Medical attention, Memory, Mesmerize, Misery
N) Needs, Nine-one-one, Noise, Nozzle
O) Observe, Odor, Ordeal, Origin
P) Paramedic, Penetration, Place, Police, Potency, Potential, Prevention, Progress, Prone, Pumps
Q) Quench, Quick
R) Reaction, Repellent, Requirement, Residue, Risk
S) Safety, Scenario, Set, Shatter, Shelter, Siren fire truck, Situation, Smell, Smoke, Smoke jumper, Smokey the Bear, Smoldering, Smother, Sprinkler system, Statement, Stop, Strategy, Strength, Stressful, Stretcher, Suffering, Susceptible, Swath
T) Tacti[...]
(173096)[...notes/fire notes.txt]%39.8[...]ce, Flames, Flammable, Flash, Foam, Focus, Fright, Fuel
G)
H) Halt, Happening, Holocaust, Home, Hose, Hot, Hot spot, House, Hydrant
I) Inaccessible, Inferno, Injury, Insurance, Interfere, Investigation
J) Judgment, Jurisdiction
K) Kindle, Knowledge
L) Laboring, Life-threatening, Lightening strike, Limitations, Lives, Location, Losses, Luck
M) Malfunction, Matches, Mechanical, Medical attention, Memory, Mesmerize, Misery
N) Needs, Nine-one-one, Noise, Nozzle
O) Observe, Odor, Ordeal, Origin
P) Paramedic, Penetration, Place, Police, Potency, Potential, Prevention, Progress, Prone, Pumps
Q) Quench, Quick
R) Reaction, Repellent, Requirement, Residue, Risk
S) Safety, Scenario, Set, Shatter, Shelter, Siren fire truck, Situation, Smell, Smoke, Smoke jumper, Smokey the Bear, Smoldering, Smother, Sprinkler system, Statement, Stop, Strategy, Strength, Stressful, Stretcher, Suffering, Susceptible, Swath
T) Tactic, Target, Terror, Thick, Threaten, Trailer, Training, Trees, Trench
U) Uncontrolled, Urgent
V) Victim, Vigilant, Volunteers
W) Watch, Water, Weakness, Weather, Wilderness, Wind, Worse
X) X-ray
Y) Yelling
Z) Zone
(Ajayeb)
Know! That I saw in fire many benefits, insomuch benefits that ‘he’ set in fire, the intellects of India and Greece erred and prostrated this fire-thing and this betrayal stayed in magus [Zoroastrians] and they became fire-worshiper until it became certain that the God's guidance offers and just with reason alone work cannot be done fully and if they worship fire of its benefits then in mud there is more benefits than that and in water more benefits than there is in fire and if The Creator wants to make wanderers of a folk he infects them with a substance as he infected the Indians with worshiping cow and Christians with worshiping the hoof of Christ's donkey and the pagans with worsh worshiping idol and matter
and we shall mention the attributes of fire and its properties:
Know! That fire has taken the whole world of universe and no stone and no wood is not uncharged with fire. If a fool takes a piece of wood and asks “where is fire?” I say the way of everything is in manifestation as when two woods strike together made of Margh and Afar,[1] fire will appear or hit stone to metal
[1] According to Jashn-e Sadeh recalls the importance of light, fire and energy; light which comes from God is found in the hearts of his creatures. --> Hushang and the origin of fire
...................................
we are too abstract, we are thinking yes there are things out there wild or whatever. then we must be surprise to see that the abstract far thing is made of flesh, quartz, or fire.
unlike camels and rats and sheep, other four legged or mammals, fire is not designed for something, the way organisms evolved to have meanings and[...]
(173111)[...notes/fire notes.txt]%39.9[...], Trench
U) Uncontrolled, Urgent
V) Victim, Vigilant, Volunteers
W) Watch, Water, Weakness, Weather, Wilderness, Wind, Worse
X) X-ray
Y) Yelling
Z) Zone
(Ajayeb)
Know! That I saw in fire many benefits, insomuch benefits that ‘he’ set in fire, the intellects of India and Greece erred and prostrated this fire-thing and this betrayal stayed in magus [Zoroastrians] and they became fire-worshiper until it became certain that the God's guidance offers and just with reason alone work cannot be done fully and if they worship fire of its benefits then in mud there is more benefits than that and in water more benefits than there is in fire and if The Creator wants to make wanderers of a folk he infects them with a substance as he infected the Indians with worshiping cow and Christians with worshiping the hoof of Christ's donkey and the pagans with worshiping idol and matter
and we shall mention the attributes of fire and its properties:
Know! That fire has taken the whole world of universe and no stone and no wood is not uncharged with fire. If a fool takes a piece of wood and asks “where is fire?” I say the way of everything is in manifestation as when two woods strike together made of Margh and Afar,[1] fire will appear or hit stone to metal
[1] According to Jashn-e Sadeh recalls the importance of light, fire and energy; light which comes from God is found in the hearts of his creatures. --> Hushang and the origin of fire
...................................
we are too abstract, we are thinking yes there are things out there wild or whatever. then we must be surprise to see that the abstract far thing is made of flesh, quartz, or fire.
unlike camels and rats and sheep, other four legged or mammals, fire is not designed for something, the way organisms evolved to have meanings and representations to each other. fire embodies a vast place in our material and industrial and semiotic world but itself is not a creature of evolution. it knows nothing of symbiogensis nor of molecular compartmenship. fire is an elementary radical reaction to closeness. the third person. pure manifestation.
every mountain range have personalities. rock is arrange by evolution. it tells you about itself when you feel it firm in your hand pressing to your ear, asking thousands of questions, exploring with imagination. stone is not a social creature, maybe that's why we listen to them. fires are social beings, death sentences.
their society and ecology
reaching access to the literacy of fire-work
...................................
(...) --> the black-box --> ka'ba --> an intermediate mechanism to reach beyond the door-knob --> dark medium of worship --> the jinn --> ontology of the envelopment --> an interiority that is exterior --> talking-fire --> mediums of the beyond --> put your ‘thing’ in the fire --> going through the f[...]
(173112)[...notes/fire notes.txt]%39.9[...]they found mirror strange and uttelized it in curious ways, another optical problem ---> go to mirror and the laughing snake - mar-e ghahghahezan, img]
...through the speaking fire, events “on earth” were finished except for a final judgment by fire --> invention of sin, spiritual existence : selftranscendence. anthropoce separating themselves from earth and its processes
-‘essence’, ‘appearance’, and ‘change’ became sources of anxiety
-other forms of life are now irrelevant to humans
-from now on “you cannot be two things, in two places, or in two times, at once.” , no more overlapping identity ==> alienation from (the domains of) nonhuman life
-the “Persian” new mind, (intanced by fire,) divided the world into material creation and infinite spirit that would shape the philosophy of the civilized world. (Shepard 2004)
(-in my amazon book i am pointing out: Esthetic distancing also made possible the landscape arts and connoisseurship and commercialization as scenery painting, tourism, and recreation. To the credit of the Greeks, they resisted converting the landscape into scenery and wilderness into an aesthetic experience.)
we are not directed towards a measured location, (as his-story tries to make belief)
“After you die, others live.” (Sina)
old world's arboreal simians, monkeys
Anthropos
cultures of Pleistocene
-Pleistocene was the time of glaciation and ice. Much of the world's temperate zones were alternately covered by glaciers during cool periods and uncovered during the warmer interglacial periods when the glaciers retreated. it is when the evolution and expansion of Homo sapiens and by the close of the Pleistocene, humans had spread through most of the world.
Agonic / Hedonic --> my Köln group, agonistic doctrine challenges that mode of personality
ontogenesis---extended in human (the specialized and scheduled development of physical and psychological traits that appear, disappear, or stagnate during the life cycle of the individual.) --> Neoteny (a “state of newness"--a retardation of certain parts of the maturing process.) preprograms life stages, so that our becoming is a lifelong process.
-developement of the self in terms of harmonious relations to other species and nunhumans.
-ontogenetic agenda --- (The agenda is a given; the support depends on a social readiness to nurture, itself a product of successful ontogeny of an older generation.)
-many myths correspond to the ontogenesis. in Ontogeny, timing is everything---narrative.
-aspect of the ontogenetic self---(the modern world has lost the ways to guide the) new person emerging at each stage
[from kinfolk complexity and elderhood to medically sustained old age] -- i myself have turned to old folk to do storytelling, as necessity(!?)
one emerging in Pleistocene, is about perceivi[...]
(173114)[...notes/fire notes.txt]%40.2[...]
Agonic / Hedonic --> my Köln group, agonistic doctrine challenges that mode of personality
ontogenesis---extended in human (the specialized and scheduled development of physical and psychological traits that appear, disappear, or stagnate during the life cycle of the individual.) --> Neoteny (a “state of newness"--a retardation of certain parts of the maturing process.) preprograms life stages, so that our becoming is a lifelong process.
-developement of the self in terms of harmonious relations to other species and nunhumans.
-ontogenetic agenda --- (The agenda is a given; the support depends on a social readiness to nurture, itself a product of successful ontogeny of an older generation.)
-many myths correspond to the ontogenesis. in Ontogeny, timing is everything---narrative.
-aspect of the ontogenetic self---(the modern world has lost the ways to guide the) new person emerging at each stage
[from kinfolk complexity and elderhood to medically sustained old age] -- i myself have turned to old folk to do storytelling, as necessity(!?)
one emerging in Pleistocene, is about perceiving one's place in the scheme of things (and not sending people down the pit into darknesses)
WE NOT ONLY LOOKED ‘AT’ ANIMALS, WE ALSO LOOKED ‘INSIDE’ THEM, realizing that they were more kin than indicated by our exteriors. (it wasn't Aristotle first who was performing such procedures)
attaching sounds to things/animals/species when they were not visible
(“Never ignore a sound!”)
inheritance (DNA, etc.) calls upon human society and imagination to invent its exact expressions.
human species’ “theme” is Paleolithic
(those who are “better” live in a natural environment and a cultural system that are closer to) meeting the “expectations” of the genes
Children at age six are typically anthropomorphic
trees structure space
**imagining the possibilities of something else being in there.
(how we were doing it? before fire)
“A meditative stillness that is good for the human soul, suggests poet Gary Snyder, was invented by motionless hunters. That moment of silent reverence comes also at the final death stroke when one succumbs to the cycle of life.” (Shepard)
[from predation to hunting (there is a huge epistemological shift) (matter of representation and interpretation)]
mammalian ecology
[(let's) risk everything (instead of risk-reducing) --- issues of representation and agency in thinking ‘with’ animals. textual, metaphor animal in Attar line of thinking]
a distant call in known terrain says it is the there, not the here, where attention should be paid. [far, origins of our tropes, metaphysics? abstraction? =/=? motionless hunters invented motionless meditative worship]
-(kinfolk in) swamps, brush, and[...]
(173117)[...notes/fire notes.txt]%40.3[...]t of the ontogenetic self---(the modern world has lost the ways to guide the) new person emerging at each stage
[from kinfolk complexity and elderhood to medically sustained old age] -- i myself have turned to old folk to do storytelling, as necessity(!?)
one emerging in Pleistocene, is about perceiving one's place in the scheme of things (and not sending people down the pit into darknesses)
WE NOT ONLY LOOKED ‘AT’ ANIMALS, WE ALSO LOOKED ‘INSIDE’ THEM, realizing that they were more kin than indicated by our exteriors. (it wasn't Aristotle first who was performing such procedures)
attaching sounds to things/animals/species when they were not visible
(“Never ignore a sound!”)
inheritance (DNA, etc.) calls upon human society and imagination to invent its exact expressions.
human species’ “theme” is Paleolithic
(those who are “better” live in a natural environment and a cultural system that are closer to) meeting the “expectations” of the genes
Children at age six are typically anthropomorphic
trees structure space
**imagining the possibilities of something else being in there.
(how we were doing it? before fire)
“A meditative stillness that is good for the human soul, suggests poet Gary Snyder, was invented by motionless hunters. That moment of silent reverence comes also at the final death stroke when one succumbs to the cycle of life.” (Shepard)
[from predation to hunting (there is a huge epistemological shift) (matter of representation and interpretation)]
mammalian ecology
[(let's) risk everything (instead of risk-reducing) --- issues of representation and agency in thinking ‘with’ animals. textual, metaphor animal in Attar line of thinking]
a distant call in known terrain says it is the there, not the here, where attention should be paid. [far, origins of our tropes, metaphysics? abstraction? =/=? motionless hunters invented motionless meditative worship]
-(kinfolk in) swamps, brush, and forest (in terms of discerning the *relationships between clues*)
-(indirect) dealing with the escapable (=?=> tracking strategies + symbolic thought)
a central theme: (a banquet/feast at which) the participants--eater and eaten--risk the improvements of mind against the certainty of occasional poor decisions, (faulty memory, carelessness, errors of judgment, and the decrepitude of age and disease.)
-Those who fled had to understand [the limits of distance, the intentions of the others, and] (the ability to control) the abyssal terror that itself would engulf them if they submitted to panic. ==> mind
-“self” emerged as the consequence of “participation,” a calculative and organizational relatoin of the individual within the group? (and perceiving the so-called “inanimate” entities) --- shaped by the [...]
(173123)[...notes/fire notes.txt]%40.3[...]iors. (it wasn't Aristotle first who was performing such procedures)
attaching sounds to things/animals/species when they were not visible
(“Never ignore a sound!”)
inheritance (DNA, etc.) calls upon human society and imagination to invent its exact expressions.
human species’ “theme” is Paleolithic
(those who are “better” live in a natural environment and a cultural system that are closer to) meeting the “expectations” of the genes
Children at age six are typically anthropomorphic
trees structure space
**imagining the possibilities of something else being in there.
(how we were doing it? before fire)
“A meditative stillness that is good for the human soul, suggests poet Gary Snyder, was invented by motionless hunters. That moment of silent reverence comes also at the final death stroke when one succumbs to the cycle of life.” (Shepard)
[from predation to hunting (there is a huge epistemological shift) (matter of representation and interpretation)]
mammalian ecology
[(let's) risk everything (instead of risk-reducing) --- issues of representation and agency in thinking ‘with’ animals. textual, metaphor animal in Attar line of thinking]
a distant call in known terrain says it is the there, not the here, where attention should be paid. [far, origins of our tropes, metaphysics? abstraction? =/=? motionless hunters invented motionless meditative worship]
-(kinfolk in) swamps, brush, and forest (in terms of discerning the *relationships between clues*)
-(indirect) dealing with the escapable (=?=> tracking strategies + symbolic thought)
a central theme: (a banquet/feast at which) the participants--eater and eaten--risk the improvements of mind against the certainty of occasional poor decisions, (faulty memory, carelessness, errors of judgment, and the decrepitude of age and disease.)
-Those who fled had to understand [the limits of distance, the intentions of the others, and] (the ability to control) the abyssal terror that itself would engulf them if they submitted to panic. ==> mind
-“self” emerged as the consequence of “participation,” a calculative and organizational relatoin of the individual within the group? (and perceiving the so-called “inanimate” entities) --- shaped by the game -- a participant amidst other participants oriented by the action
(David Abraham: Perception is Participation, in an animistic logic)
mind, memory, --> cognition and communication --> reference --> imitating the animal's calls ==> stylized performances ==> (a repertoire of) symbolized references (sign language?) ==> accumulation of synonims (--> we are already consuming symbolic ambition) --> early metaphores --> narratives get out of hand (--> “concrete” is invented) --> [...] (--> narration of past is invented which is al[...]
(173124)[...notes/fire notes.txt]%40.3[...]on and agency in thinking ‘with’ animals. textual, metaphor animal in Attar line of thinking]
a distant call in known terrain says it is the there, not the here, where attention should be paid. [far, origins of our tropes, metaphysics? abstraction? =/=? motionless hunters invented motionless meditative worship]
-(kinfolk in) swamps, brush, and forest (in terms of discerning the *relationships between clues*)
-(indirect) dealing with the escapable (=?=> tracking strategies + symbolic thought)
a central theme: (a banquet/feast at which) the participants--eater and eaten--risk the improvements of mind against the certainty of occasional poor decisions, (faulty memory, carelessness, errors of judgment, and the decrepitude of age and disease.)
-Those who fled had to understand [the limits of distance, the intentions of the others, and] (the ability to control) the abyssal terror that itself would engulf them if they submitted to panic. ==> mind
-“self” emerged as the consequence of “participation,” a calculative and organizational relatoin of the individual within the group? (and perceiving the so-called “inanimate” entities) --- shaped by the game -- a participant amidst other participants oriented by the action
(David Abraham: Perception is Participation, in an animistic logic)
mind, memory, --> cognition and communication --> reference --> imitating the animal's calls ==> stylized performances ==> (a repertoire of) symbolized references (sign language?) ==> accumulation of synonims (--> we are already consuming symbolic ambition) --> early metaphores --> narratives get out of hand (--> “concrete” is invented) --> [...] (--> narration of past is invented which is always about the future) --> codification of world without tense or causality in language ----> tense & causality ----> pervasive truths
-this diagram is about the future for the subject whom is using the signs, telling the others where the game animal is and will be. in this text i am trying to pantomime a mimicked reference (of where the [game] animal is), sharing the idea of a thing that is syntaxically there, so we can run it. every utterance is about where i have last seen the “animal,” and how fat or far it is. [running had “magical ends” - Peter Nabokov, ‘Indian Running’ (Santa Barbara: Capra, 1981)]
symbolism --> man traveling within himself --> need to travel outside an infinitely larger reality ==> beyond --- different brand(s) of infinity
secular hunting --- the hunt becomes monstrous. i am calling for an old sacred hunt [sustained in myth and ceremony?] of concepts?
-hunt is gestalt(en)
(with our) hopes and tropes
boundary creatures and matters -- fire's function/act was peripheral, was in the threshold world of human passages(?) [then it made an entrance]
humans’ mimetic participation with fire
inf[...]
(173125)[...notes/fire notes.txt]%40.3[...]ce is about where i have last seen the “animal,” and how fat or far it is. [running had “magical ends” - Peter Nabokov, ‘Indian Running’ (Santa Barbara: Capra, 1981)]
symbolism --> man traveling within himself --> need to travel outside an infinitely larger reality ==> beyond --- different brand(s) of infinity
secular hunting --- the hunt becomes monstrous. i am calling for an old sacred hunt [sustained in myth and ceremony?] of concepts?
-hunt is gestalt(en)
(with our) hopes and tropes
boundary creatures and matters -- fire's function/act was peripheral, was in the threshold world of human passages(?) [then it made an entrance]
humans’ mimetic participation with fire
infinitely complex affinities
to be noted the nuanced differences between talking and telling (harf-zadan/goftan)
*talking* can not be accompanied by a direct object (the talked) and *telling* might not be accompanied by a direct subject (you are told without a direct teller.) so talking is about the talker and telling is about the told, the ear.
(you *ask fire questions, but you *listen to stone what it is telling. [what fire suggesting, offering to the sense? (i am thinking Ajayeb)] with fire you can debate but this debate is bulshit since you are under its spectacularity and authority, superior to the (inflammable) world, became the domminent contemplated object, administrating conditions of existence, you can never touch the fire, you can never become ‘bodies’ with fire, it is immune from human activity, endusing one-way communication (auto-governed gusture of comminution), garanteeing an abstract condition of hierarchical power. but stone ‘is’ for touching and bodying, sensuous touch is the matter of stone, intimacy*, sensuous intimacy with the stone, sensuous proximity)
---(rock in water : reef)
-transcontextual; transcontextuality = tanglement {figures running in opposit directions but held together}
nature is a context
*past is a context
*the landscape is full of ghosts (whether we want it or not)
mediated forms
Some examples of exothermic processes:
-spontaneous combustion (~= fire)
-Nuclear fusion (~= sun)
-(in this writing, i am going to take a defenition of fire recovering it from bible, that of the spectacle flame that of the material of specter in the Qur'anic Jinn, and not other forms of exothermic processes)
the issue is reversibility
(“evolution” inevitable? Irreversible?)
[title]
•A Materialist Inquiry into the Beyond
•A Mineral Inquiry into the Beyond
•Genealogy of a Worship: Talking-Fire and Telling-Stone
•Talking-Fire and Telling-Stone - Genealogy of a Worship
•Ajayeb-e Atash
•Fire and the Transcendental Subject
•Zolmat and [...]
(173126)[...notes/fire notes.txt]%40.4[...]d authority, superior to the (inflammable) world, became the domminent contemplated object, administrating conditions of existence, you can never touch the fire, you can never become ‘bodies’ with fire, it is immune from human activity, endusing one-way communication (auto-governed gusture of comminution), garanteeing an abstract condition of hierarchical power. but stone ‘is’ for touching and bodying, sensuous touch is the matter of stone, intimacy*, sensuous intimacy with the stone, sensuous proximity)
---(rock in water : reef)
-transcontextual; transcontextuality = tanglement {figures running in opposit directions but held together}
nature is a context
*past is a context
*the landscape is full of ghosts (whether we want it or not)
mediated forms
Some examples of exothermic processes:
-spontaneous combustion (~= fire)
-Nuclear fusion (~= sun)
-(in this writing, i am going to take a defenition of fire recovering it from bible, that of the spectacle flame that of the material of specter in the Qur'anic Jinn, and not other forms of exothermic processes)
the issue is reversibility
(“evolution” inevitable? Irreversible?)
[title]
•A Materialist Inquiry into the Beyond
•A Mineral Inquiry into the Beyond
•Genealogy of a Worship: Talking-Fire and Telling-Stone
•Talking-Fire and Telling-Stone - Genealogy of a Worship
•Ajayeb-e Atash
•Fire and the Transcendental Subject
•Zolmat and the Appropriation of the Elsewhere
•Fire and Different Internals of Being
•Black-Box and other Human Extensions
genealogy of a worship (fire)
how can one pray ‘to’ animals? (~ prey upon them)
how can one pray ‘to’ elements?
amenity (of stone) (=/= enmity of fire)
*trial by fire, fire as judger />
(test, respond to whether or not something is true or false)
iranian frost, is not the same as ice---ice was still the object of fascination. transforming fire into mosque---atash masjed shod. ‘dudeman’ coming from ‘dud,’ smoke as your ancestery. a telling-smoke was your inheritence, your grandpa. same in Latin: ‘focus’ means both fire-place and ancestral
ether --> azar --> atash
fire = (institutional?)-order ~ justice = law =/= nondialectic
the order of fire =/= agonism [positivly channeled disagreement]
the order of fire is a materialist conception of history, that fire eventually purifies and leave no reason but the reason of harmonious ~= consensus, the ubiquitous Übereinstimmung of fire
athletisism of Shahnameh and fire-trial (contest oriented toward victory of defeat; transcendence, truth, and growth are generated from the outcome of the contest;) is exactly the cancelation of an agonistic notion of defeat (in Shahnameh: dishonor =[...]
(173127)[...notes/fire notes.txt]%40.5[...]gure fades into aspects and grammar of men,
fire signaling essence, essencing being (of her, his, it)
[things are still essencing at the distance---what Rostam radically is unable to understand]
(a network of relations and nonrelations depends on the way we address how Ferdosi greets Sudabeh, failed in the exam and examination ==> fire creating a network of relations [Rostam, Siyavosh,] and nonrelations [Sudabeh, King,])
-what are the conditions enabling the delivery of the Sudabeh [to the beyond (of Shahname)]? (of greeting her?) which poetic sites [we don't want to enroll]? (we don't want to enroll in Rostam's department. the tragic hero, he ‘hits’, always after to save his sovereign, good at haft-khan, ending beasts [we are interested in the beasts, and not in his “seven” trails], so hurried in killing that he finshes his own son, not invincible to treachery and that is his end. but what was treachery again? (in Shahnameh) anything other than athletism and boys sord play: female “mouth”)
-Ferdosi resisting any project of fusional gathering
[unlike Sudabeh, Tahmineh--Rostam's wife--was after having a child with him. she gets a pass, passing Ferdosi's test of maternity. is Sudabeh's fault that she doesn't want to mother? And Rudabeh wants Zal az far as he plays the classic male role model in stealing her?]
[there is a moment in Shahname when it conjoins women and [disgust?], enmeshing them] [and why am i taking upon myself to defend woman? interrupting the abyssal enjoyment of the poem in punishing Sudabeh?]----of Ferdosi not allowing a feminine drift and deviation, from the Law. ***it's Father Time.
--> am i reclaiming otherness by enforcement? (recover her? =/=? understand her) why zoom in her? why teaching myself how to trust and desire her? (allowing myself being lured by her. why it is imperative to let ourselvse to be lured by the “her-idea”?) (is Ferdosi mobilizing forces in iranian hearts? militarize them? “jang-avari”) (the point is not to take critical power in disclaming the fire that valorized Siyavash and then take Sudabeh's side. rather the point is to energize the experiences of metamorphic transformation that animated fire of the fire-temple in the mind of Ferdosi. by participating in Sudabeh's case, her assemblage, i am also recovering my own capacity to care for Ferdosi's fire too and accept being mystified by its telling flames. [end of Sudabeh part])
in a world where humans were increasingly rendered particularly lively (than the creatures without nervous systems ~= objects) with intense awarenesses, fire seemed to be even more lively, with an access to a/its/the beyond
(from stone as a fellow being to the fire the authority figure---by the end of Pleistocene)
(Jesus) will baptize you with fire. (the Old Believers)
moses in fire: stop the representation! stop the constant demonstration! sh[...]
(173132)[...notes/fire notes.txt]%40.7[...]representation! stop the constant demonstration! show me body! show me a flesh i can feel! put your hand in the fire moses! i am that which is not burning your hand. i am what that lies beyond. you are my creation, you are of mediation. if your body was my creation, your hand would burn.
it is told that Zaratustra had a fire that was everlasting and would not burn.
باور ‘bavar’ ba+var (var = tested ~= just or fairly judged)
Ibrahim's case is a *warm var
water trial, drowning women to examine if they are witches
water+fire trial -- azmun-e ab-o-atash آزمون آب و آتش
The Paleozoic was a time of dramatic geological, climatic, and evolutionary change. The Cambrian Period witnessed the most rapid and widespread diversification of life in Earth's history, known as the Cambrian explosion, in which most modern phyla first appeared. Fish, arthropods, amphibians, anapsida, synapsida, euryapsida and diapsida all evolved during the Paleozoic. Life began in the ocean but eventually transitioned onto land, and by the late Paleozoic, it was dominated by various forms of organisms. Great forests of primitive plants covered the continents, many of which formed the coal beds of Europe and eastern North America. Towards the end of the era, large, sophisticated diapsida and synapsida were dominant and the first modern plants (conifers) appeared.
The Paleozoic Era ended with the largest mass extinction in Earth's history, the Permian-Triassic extinction event. The effects of this catastrophe were so devastating that it took life on land 30 million years into the Mesozoic to recover.[4] Recovery of life in the sea may have been much faster.[5]
[4] Sahney, S. & Benton, M.J. (2008). “Recovery from the most profound mass extinction of all time” (PDF). Proceedings of the Royal Society: Biological. 275 (1636): 759-65. doi:10.1098/rspb.2007.1370. PMC 2596898free to read. PMID 18198148.
[5] http://www.economist.com/node/16524904 The Economist
not a naturalistic schema of the geometry of hot point, nor a geometric schema of naturalistic fire.
i am loosening the tight axiom of relation of A<-->B, something other than the predecessor-successor or cause-effect pair (--> this order of structure is coming from greek geometric,) i am trying an unordered order-of-reason that is more reflexive, symmetric, and intransitive. (in the San'an text, the construction of the text represents each chain incomplete and displaced.)
greet and grid you
...................................
a word on anxiety*
For Kierkegaard and Heidegger, anxiety deals with “nothingness.” It is a breakdown of both world and self. For Goldstein, the drive to overcome anxiety by the conquest of a piece of the world is expressed in the tendency towards order, norms, continuity, an[...]
(173133)[...notes/fire notes.txt]%40.8[...]ida and diapsida all evolved during the Paleozoic. Life began in the ocean but eventually transitioned onto land, and by the late Paleozoic, it was dominated by various forms of organisms. Great forests of primitive plants covered the continents, many of which formed the coal beds of Europe and eastern North America. Towards the end of the era, large, sophisticated diapsida and synapsida were dominant and the first modern plants (conifers) appeared.
The Paleozoic Era ended with the largest mass extinction in Earth's history, the Permian-Triassic extinction event. The effects of this catastrophe were so devastating that it took life on land 30 million years into the Mesozoic to recover.[4] Recovery of life in the sea may have been much faster.[5]
[4] Sahney, S. & Benton, M.J. (2008). “Recovery from the most profound mass extinction of all time” (PDF). Proceedings of the Royal Society: Biological. 275 (1636): 759-65. doi:10.1098/rspb.2007.1370. PMC 2596898free to read. PMID 18198148.
[5] http://www.economist.com/node/16524904 The Economist
not a naturalistic schema of the geometry of hot point, nor a geometric schema of naturalistic fire.
i am loosening the tight axiom of relation of A<-->B, something other than the predecessor-successor or cause-effect pair (--> this order of structure is coming from greek geometric,) i am trying an unordered order-of-reason that is more reflexive, symmetric, and intransitive. (in the San'an text, the construction of the text represents each chain incomplete and displaced.)
greet and grid you
...................................
a word on anxiety*
For Kierkegaard and Heidegger, anxiety deals with “nothingness.” It is a breakdown of both world and self. For Goldstein, the drive to overcome anxiety by the conquest of a piece of the world is expressed in the tendency towards order, norms, continuity, and homogeneity. Deleuze and Guattari echo this diagnosis when they claim that striation is negatively motivated by anxiety in the face of all that passes, flows, or varies and erects the constancy and eternity of an in-itelf.
[can we say that the whole enterprise of the beyond is a striation of the unkowable, motivated by anxeity?]
The affect can be inhibited; it can remain in consciousness but attached to another idea, or it can undergo transformation, notably into anxiety.
automatic anxieties
poetry of the others
...................................
my text, like Mohsen Feyz (one of the most brilliant students of Mullah Sadra) will wait for me at the end, greet me at the meeting-place of the Vadegah-e Ghiamat وعدهگاه قیامت (The Resurrection, The Last judgment)
like Mohsen Feyz (one of the most brilliant students of Mullah Sadra,) I hope to meet again this text as it is waiting[...]
(173134)[...notes/fire notes.txt]%40.8[...]gger, anxiety deals with “nothingness.” It is a breakdown of both world and self. For Goldstein, the drive to overcome anxiety by the conquest of a piece of the world is expressed in the tendency towards order, norms, continuity, and homogeneity. Deleuze and Guattari echo this diagnosis when they claim that striation is negatively motivated by anxiety in the face of all that passes, flows, or varies and erects the constancy and eternity of an in-itelf.
[can we say that the whole enterprise of the beyond is a striation of the unkowable, motivated by anxeity?]
The affect can be inhibited; it can remain in consciousness but attached to another idea, or it can undergo transformation, notably into anxiety.
automatic anxieties
poetry of the others
...................................
my text, like Mohsen Feyz (one of the most brilliant students of Mullah Sadra) will wait for me at the end, greet me at the meeting-place of the Vadegah-e Ghiamat وعدهگاه قیامت (The Resurrection, The Last judgment)
like Mohsen Feyz (one of the most brilliant students of Mullah Sadra,) I hope to meet again this text as it is waiting for me at a “beyond” that Mullah Sadra beautifully and rigorously theorized. At the meeting-place of the Vadegah-e Ghiamat, at The Resurrection, The Last judgment, this text will greet me, as all writing is resurrected and approaching their authors, while we tremble together to the other-side.
#For those who love stones.
better that your tomb be the hearts of men
a symbolic geography of the land of fireplaces, poses a landscape which creats its own generation of eyes.
their minds each a fireplace
...................................
Sohrevardi, in one of his stories, proposes a creature in darkness with no senses, blind and deaf. still he recieves a mail, an incoming call, in the dark.
elsewhere, the agency of fire (khasiate fa'ale atash) <-- bizari az khala (abhorrence of vacuum/void?)
the extraordinary honor of fire is because of its ability to move more sublime than any other. fire is related to movement. stillness is darkness and lack of ‘cause’ --> if you move, you create the ‘cause’ of movement in the world, in the beings that sense that movement, interpret it, and absorb your movement: the movement is semiotic, because it generates/proposes/sustains/initiates causality--not in the sense that your movement has consequence, but it that it risks semiotically in the eyes of the beholder a causation ‘of’ movement prior to the mover.
tabiate atash shabihe jan ast (nature of fire is like essence of life)
(for ancient iranians) fire became thus Qibla
fire: atashe mahsus (sensable fire,) khalife anvare maghul (deputy of intellectual illuminations)
(not stewardship?)
[...]
(173135)[...notes/fire notes.txt]%40.9[...]/>
elsewhere, the agency of fire (khasiate fa'ale atash) <-- bizari az khala (abhorrence of vacuum/void?)
the extraordinary honor of fire is because of its ability to move more sublime than any other. fire is related to movement. stillness is darkness and lack of ‘cause’ --> if you move, you create the ‘cause’ of movement in the world, in the beings that sense that movement, interpret it, and absorb your movement: the movement is semiotic, because it generates/proposes/sustains/initiates causality--not in the sense that your movement has consequence, but it that it risks semiotically in the eyes of the beholder a causation ‘of’ movement prior to the mover.
tabiate atash shabihe jan ast (nature of fire is like essence of life)
(for ancient iranians) fire became thus Qibla
fire: atashe mahsus (sensable fire,) khalife anvare maghul (deputy of intellectual illuminations)
(not stewardship?)
(Empedocles) “only with fire fire can be seen.”
...................................
(what complicates?) the itinerary of claims we make about the world and its contractions
the expansive fields of immanence and trancendence we can read in fire fossil
our contract with Allah
with fire we are at a testing site, at least of the the God of the Old Testament who showed a will to perpetual pursuit, perpetual rupture, fire is a testing device for subsidiary admission policy. this function or figure is precisly that which permeats modern existance
...drafts that describe an outer domain of signification
contaminative and communicative
...................................
in talking about our agreements with fire, i like to read how our rapport to the beyond has mutated (--undergone considerable mutations--) by means of our adherence to the imperatives of... trial by fire(?), test of the beyond. ==> our relation to (explanatory and descriptive) language, truth, process, and identity. (---> go to Ferdosi's poetic site)
what kind of grid the fire produces?
beyond cannot be tested, it tests you***
testability? we want everyone and everything tested
after testing the fire...
monitor time according to the pulse of German/Iranian Idealism/Metaphorism,
[God] singular infinity (~= beyondness) --> [death of God] unlimited finiteness
the temporality we associate with informtion technology is originated with fire
what ciruits are installed by this?
how the mediality of talking fire designs an actual real materially enabled?
what reality has stood its ground since Siyavash trial?
what form of trial discovers, exposes, establishes, or perhaps even invents the ground (on which Sudabeh has no standing)?
how my threading between bl[...]
(173136)[...notes/fire notes.txt]%41[...]many parts of iran sang is the unit of messurment for water ---> go to Dehkhoda) (sang is just a mean to put other things in weight, due to its abundance and nonshiny surface in front of reflective materials: diamond, water, etc.)
sang dar darya andakhtan سنگ در دریا انداختن (positive chance, relying on destiny, butterfly effect, questions of agency and responsibility,)
sang andakhtan سنگ انداختن (causality, scale, benefiting from the nature, lever, questions of agency and responsibility,)
sang bendaz baghalet baz she سنگ بنداز بغلت باز شه (stupidity, uselessness, unrewarded hardship, questions of agency and responsibility,)
sang az mum sakhtan سنگ از موم ساختن (impossibility, stupidity, wrongness,)
sang bar shishe zadan سنگ بر شیشه زدن = not drinking wine anymore (breaking the wine glass) (sometimes stone has come to mean the wine glass itself: sang ~= bade باده)
sange ghali سنگ قالی (to put a rock on an iranian carpet so the wind doesn't take it away. the stone is invited into the culture. doesn't matter why. it is there sitting with us.)
as a unit of measurement, it apears that in farsi stone associates with quantitative nature, and in Ajayeb (therefore) fire with qualitative production of nature(?)
atash is pure quality
sang has no quality, it has only quantity
---this is undermind:
a trip to the archive of stones, muze jawaherat tehran (Treasury of National Jewels موزه جواهرات ملی ایران)
ahjare nafise احجار نفیسه (diamond, gold, etc.)
ahjare karime احجار کریمه (zomorod زمرد, yaghut یاقوت, la'l لعل, etc.)
exposure to its antibodies
risks contamination
...................................
(to address) unmarked territory and unmarked destiny
...................................
stones tell destinies, they are old old old, they are carriers of memory, witnesses of the past, no to wipe out its rough-edged remainders
another take on rock: Stromatolite (are the real telling stone, once bacteria) --> fossilization (~= stone) {structure, morphology,
(gaining sale [Stromatolite is bacteria preying] --> predation --> Multicellularity)
-distinguish between biologically formed and abiotic stromatolites is (hopefuly) still open
•a stromatolite from 2000 million years ago made by a comunity of bacteria, the same bacterial who produced oxigen (that we have in the atmosphere today) (Lynn - https://www.youtube.com/watch?v=UlxqeSXyPd8)
•landscape made by bacteria: cyanobacteria became the first microbes to produce oxygen by photosynthesis. (although the excess of free oxygen was toxic to anaerobic inhabitants, therefore responsible for one of the most significant extinction events in Earth's history.)
Stromatolites (/stroʊˈmætəlaɪts[...]
(173137)[...notes/fire notes.txt]%41.2[...]ormation of some kinds of layered rock structure that are formed above water, where rock meets air, by repeated colonization of the rock by endolithic lichens.[6][7] (Wikipedia)
*oxygen
[img https://commons.wikimedia.org/wiki/File:Oxygenation-atm-2.svg]
O2 build-up in the Earth's atmosphere. Red and green lines represent the range of the estimates while time is measured in billions of years ago (Ga).
Stage 1 (3.85-2.45 Ga): Practically no O2 in the atmosphere. The oceans were also largely anoxic with the possible exception of O2 gases in the shallow oceans.
Stage 2 (2.45-1.85 Ga): O2 produced, and rose to values of 0.02 and 0.04 atm, but absorbed in oceans and seabed rock.
Stage 3 (1.85-0.85 Ga): O2 starts to gas out of the oceans, but is absorbed by land surfaces. There was no significant change in terms of oxygen level.
Stages 4 and 5 (0.85-present): O2 sinks filled and the gas accumulates.[1]
[1] Holland, Heinrich D. “The oxygenation of the atmosphere and oceans”. Philosophical Transactions of the Royal Society: Biological Sciences. Vol. 361. 2006. pp. 903-915.
metazoan phyla : animal
history of life is tight to hisory of oxygen --> fire
Aerobic metabolism is more efficient than anaerobic pathways
Abiogenesis: the natural process of life arising from non-living matter, how pre-life chemical reactions gave rise to life on Earth
•self-replicating molecules
•RNA world --> catalyze peptide ligation or amino acid polymerization --> protains, specialized biocatalysis --> RNA + iron ==> DNA : data storage
•synthesized from inorganic compounds
•catalysis in chemical systems =?=> molecules necessary for self-replication
•this is a protain writing
*water
Study of zircons has found that liquid water must have existed as long ago as 4.4 Ga, very soon after theer the formation of Earth [...] water with similar deuterium-to-hydrogen ratio was already available at the time of Earth's formation, as evidenced in ancient “eucrites” meteorites originating from the asteroid Vesta. (wikipedia)
(four elements temporal hierarchy)
earth > water > oxygen(air) > fire
...................................
[with Guy Debord]
fire media theoretic
‘image’ detached into a stream, percieved as generality --> an inversion of life (“visible” negation of life - that has invented a visual form for itself)
(its social practices)
fire, not subordinate, as spectacle comes as means of unification, locus of illusion, generalized apparition --> seperation
(its general truth) fire untouched by evolution and form binding constrains, is a universal mater, the spectacle of burning flame manifests itself as a positivity out of reach and beyond. the case of fire is[...]
(173138)[...notes/fire notes.txt]%41.3[...]br />
(all organic beings have been formed on two general laws, according to Darwin:)
(1) unity of type and (2) conditions of existence --> inorganic? fire?
natural selection --> adaptation --> conditions of existence
embryonic homologies --> unity of type
==> “descent with modification” (or decent modifications)
[(embryology =/=) ‘fire’ could transform matters, “change” their class, their type and its unity --> “parvaneh sho!” Rumi wants embryology undermined?]
construct phylogenies
(phylogeny : branching out evolutionarily)
small genetic changes was not sufficient to generate evolutionary novel structures such as teeth, feathers, cnidocysts or mullusk shells (Goldschmidt, 1940) (--> lizards had birdness in it --> potentiality [~-> mutation is not random])
(Waddington then launched into a) critique of the notion of “random mutation,” noting that there are developmental constraints placed on what changes are possible.
...................................
...a perceptual game of risking linearity, collapsing discovery and jurisdiction (a judiciary not a branch of any map of governance)
...................................
(Haraway on Burning Man:) Fire in the North American West has a complicated multispecies history; fire is an essential element for ongoing, as well as an agent of double death, te killing of ongoingness. The material semiotics of fire is our times are at stake.
[]three icons (suggestions by Haraway, three “-cene” tuned tor the touch of its critters):
1- ‘missing ice’ of the Capitalocene
2- ‘flame’ of the Anthropocene
3- ‘red clay pottery’ of the Cthulucene
(Conley >) Rosolato treats perspective in terms of the origins of sensuous affect:
infant's projective activity + infant closes its eyes to fend off menace, hence negotiating with the real in a space and time prior to the mirror stage
...................................
The artful sandwich of Rostam-rock-div provides a thinking mode of who-caries-who: whose being is dependent on whose existence. The earth that the Rostam is laying on, is sacred, on the hands of an ancient creature, who has a very delicate way of “wounding” very much different than Rostam’s quick hit-man style.[23] The div does not “end” Rostam as efficiently as the protagonist might have done it, but introduces the intermediate being of the lithic and the riddle. The div engages in a game. Rostam wants to kill. Finish a job.
The techno-sci-story of the bacteria producing the air, earth and mitochondria,[24] is the one I like to delink-with the Rostam of Shahnameh from its chain of meanings and relations to the div that he must kill. The Rostam-stone-div compilation is about the abyssal div’s death-forming and life-forming powers. Rostam, himself coming fro[...]
(173143)[...notes/fire notes.txt]%41.5[...]fant closes its eyes to fend off menace, hence negotiating with the real in a space and time prior to the mirror stage
...................................
The artful sandwich of Rostam-rock-div provides a thinking mode of who-caries-who: whose being is dependent on whose existence. The earth that the Rostam is laying on, is sacred, on the hands of an ancient creature, who has a very delicate way of “wounding” very much different than Rostam’s quick hit-man style.[23] The div does not “end” Rostam as efficiently as the protagonist might have done it, but introduces the intermediate being of the lithic and the riddle. The div engages in a game. Rostam wants to kill. Finish a job.
The techno-sci-story of the bacteria producing the air, earth and mitochondria,[24] is the one I like to delink-with the Rostam of Shahnameh from its chain of meanings and relations to the div that he must kill. The Rostam-stone-div compilation is about the abyssal div’s death-forming and life-forming powers. Rostam, himself coming from certain transvaluative body-buildings, is taking a nap on a billion-years-old stromatolite. Is the div’s self a form of fossilization story of the now? “Do you want to go to the mountain or ocean?” An old form of preying. He introduces an intimate perspective into the geological time-continuum. The thousands-years-old div as geological phenomena (in Ferdowsi + Mu'in diagram:) structure and morphology of a landscape made by bacteria, [“...pay attention to your ‘place’ in] the bedrock I am carrying you on.”
The div Akvan, coming from Akoman and Aka Manah, in Avestan relates more or less to “noxious thinking.” Divs are old and skillful ancient biotic entities with disagreeable characteristics. Their definition is yet open and subject to interpretation. But always disobedient to the sovereign’s project and abyssal in nature, divs promoted another kind of order, other than the old Gods. Their project was always to disillusionize the ideas of divine nondestruction and nontechnological purity. They are on the side of destruction, technology and death. When Rostam captures the great White-Div, Div-e Sepid,[25] a nasty metamorphosical sentient master in “unsympathetic magic” and an expert in the crafts of necromancy [ارتباط با مردگان —> he works with form, apparition and spirit, “dead bodies,” his knowledge-cosmos includes textures of mineral assemblage and recrystallization,[26]] his blood is eventually instrumentalized in bringing back the lost eye-sights and unearthing the captured ones.
The athleticism of Shahnameh doesn’t allow Ferdowsi to have another take on the order of div. The poem will not permit chaos.[27] In Shahnameh, divs are the defeated ones. Ferdowsi’s contest-oriented poetic site is towards the defeat of victory of defeat. For him, transcendence, truth, and growth are generated from t[...]
(173145)[...notes/fire notes.txt]%41.6[...], technology and death. When Rostam captures the great White-Div, Div-e Sepid,[25] a nasty metamorphosical sentient master in “unsympathetic magic” and an expert in the crafts of necromancy [ارتباط با مردگان —> he works with form, apparition and spirit, “dead bodies,” his knowledge-cosmos includes textures of mineral assemblage and recrystallization,[26]] his blood is eventually instrumentalized in bringing back the lost eye-sights and unearthing the captured ones.
The athleticism of Shahnameh doesn’t allow Ferdowsi to have another take on the order of div. The poem will not permit chaos.[27] In Shahnameh, divs are the defeated ones. Ferdowsi’s contest-oriented poetic site is towards the defeat of victory of defeat. For him, transcendence, truth, and growth are generated from the outcome of the scene of contest.[28] He locks “dishonor” indefinitely to “defeat.” The defeated-ones become inescapably monsters, divs. So, upon a Ferdowsian landscape of heroism and agon, the way I am trying to archaeologically (re)locate the being of div on Earth and put him in relationality to the lithic techniques of geo-poiesis, is a way for me to ask: how Ferdowsi is disarticulating div’s bodies to rearticulate other bodies? The humanoid Middle-Ages Persian body, the stoned, the fleshy mineral, the decaying ones, the creaturely, and so on. How can we reversely remetaphorize his tropes? How can we arrive at the stone? How can we unfinish the (death)sentence div is uttered with, and pre-epically recompose him in order to syntactically arrive at his kinship? OK. We are testing questions of nonhuman alterity at Ferdowsi.
...................................
“the mind needs wild animals”
Meloy
more often, there are places where mammal should be but is no longer, *and in this emptiness, too, there is fieldwork to be done*
[*]euphemism: roads that are too civilized
Jesuit padre-historian
Je suis padre (wanna-be-father) historians
(18th century) calling the deserts of Baja California “destitute” without asking the natices if they were misreable
*for many natives in the Jesuit era, christianity was not a means by to give order to mystery (or give order to misery)* it was food. [...] another kind of appetite could lead people there...
*the christian hell looked a lot like the life they had left [...] many Indians so hated the cold that on a chilly day at the mission, a sermon about the fires of christian hell delighted them ♥
Meloy > Steinbeck: “food is hard to get, and a man lives inward, closely related to time”
better roads and bigger tourism = predatory brand of industrial leisure examplified by Cabo San Lucas (and Dubai in the middle east)
(Meloy herself part of a group) a goofy one with animal notes, plant books, and ‘je suit’ literature
(clinging to) t[...]
(173150)[...notes/fire notes.txt]%41.7[...]>
*(mesopotamian) numinous = immanence (in feature of confrontation) =/= all transcendence
mesopotamian experience of numinous power = revelation of *indwelling spirit* --> power at the center of something that caused it to be and thrive and flourish =/= Old Testament's numinous = transcendent {---> go to the experience of Moses with the burning bush: ‘God =/= bush’ --> **God happened as it were sojourn there موقتا but he is altogether transcendent, and there is nothing but a purely situational ephemeral relation with the bush}
--✕--> a mesopotamian would have experienced the burning bush differently: numinous power of the bush's being (not just “in” it) --> numinous = immanent =/= transcendent
power speaking to Moses in the desert disassociates itself from the bush and identifies itself as the god of Moses's father --> needs introduction =/= numinous power speaking to the mesopotamian Enkidu in Gilgamesh Epis does not choose to disassociate itself from it locus and so needs no introduction. --{"the sun god heard the word of his mouth; from afar, from the midst of heaven, he kept calling to him.” <-- the power is here seen as immanent in the visible sun, is what animates it and motivates it, *is the god who informs it*}
in Akkadian (the language in which epic of Gilgamesh is written): ‘the word for X = the numinous power in X’
•(word for) visible sun = sun god
•the sumerian word for sky, the visible blue dome overhead, which turns black and full of stars that make their wat across it at night = the name of the numinous power in the sky, its power and its will to be, the sky god
the form given to numinous encounter may adjust to the content revealed in it
*sometimes the form-giving imagination reads details and meaning into a form beyond what is given in simple observation* --> the numinous power in thunderstorm developed from the dark thundercloud into an enormous black eagle, but since the mighty roar of the thunder could not well be imagined as issuing from other than a lion's maw, this bird was given a lion's head
**form-giving imagination**
rings the changes on a basic meaningful form in a whole series of variations, each expressing the underlying numinous content in different ways
-series of suggestive variant images all expressive of its power to wax, to produce and yield
lord: a charismatic leader magically responsible for producing fertility and plenty for his subjects
...situationally determined nonhuman forms --✕--> victory of human form over nonhuman forms slowly and with difficulty (with the begining of third millennium from early Dynastic onward)
intransitive: fulfilled in the specific situation or phenomenon and did not reach out beyond it (~ characteristic boundness to some phenomena)
(ancient mesopotamian saw) numinous as immanent ==> name tha[...]
(173151)[...notes/fire notes.txt]%41.9[...]arrants, beloved sons of the storm god,
born of the queen of the netherworld,
who were torn out of heaven and hurled from the earth as castoffs,
are creatures of hell, all
we are not determined, we are engendered
numinous as immanent --> external habituation: inviting (or magically enforcing) the presence of the power within
efforts of such habituation:
•cult dramatic
•fashioning or appropriate divine images
•religious literature
•temples
*cult drama: the form fills with its content*
literally re-present god, presenting his external form, (bring about the god's presence through ritual representation of him) --> beneficent results for the community [--> still works today]
•sacred marriage
•yearly lamentations
•battle drama (primeval contest for world order against the forces of chaos)
fashioning of images (of the god) --> to achive lasting presence
poetry: means of invoking the presence of powers [--> we are doing this still?! bad poetry]
creative power of the word underlines all mesopotamian (religious) literature
•works of praise
•works of lament (specialized lamentation-priest @Sana, Ali )
*lament: influencing and swaying the divine heart by reminding the god of past happiness, rather than by magically recreating that past*
(mesopotamian:) *temple = house*
(implication between) the divine owner and his house --> emotional closeness of a human owner and his home + the *closeness of essence* (of being) --amounting--> to embodiment =/= habituation
--> house = temple = representation of the power that is meant to fill it
(similar to human dwelling) ***house = temple = the place where the owner could be found (or felt)***
--> that god (the owner) was present and available
the god's retainers --> because the temple was god's home, was not only near and approachable, he was involved with the fortunes of the community and commited ti maintaining it --> *mesopotamian temple was profoundly awesome* (it carried awesome aura, awesome or angry nimbus هاله)
-the temple was covered with loveliness
-the god's private apartment shrouded in darkness : the dark room (no eye is to see)
--> specific closeness of essence + the power inhabiting it
authoritative revelation
know what was “the proper thing”
house mountain
house rising sun
house causing light
he who issues forth from the thriving...
ancient =? ancient to us ~=? ancient to them
there is no living cultural tradition that connects us with mesopotamia
immediate unanalyzed total reactions (?)
false meanings jar, stop, and lead no further
older elements (seemingly unchanged) [...]
(173152)[...notes/fire notes.txt]%42[...]
he who issues forth from the thriving...
ancient =? ancient to us ~=? ancient to them
there is no living cultural tradition that connects us with mesopotamia
immediate unanalyzed total reactions (?)
false meanings jar, stop, and lead no further
older elements (seemingly unchanged) come to mean something quite different, have been interpreted to fit into a new system of meanings
religious metaphors:
•spiritual core in phenomena
•rulers
•parents
[and then later] dark age closed down on mesopotamia
many divine wills to the willful whim of a single despot
*major gods became natural gods* (identified with narrow national political aspirations)
--> barbarization of the idea of divinity
...................................
(how to take seriously) water's materiality --> how to think with water (or *how water means*):
•water can bring human conceptual life along with it from local to global concerns
•[can help us to] go beyond qualities that express some timeless properties
(my point: the experience of fire is as inseparable from that of stone)
[Alberti suggests] *to think in terms of the properties of the phenomenon ‘rock/water’ as engendered by specific, embodied practices in this place* (=/= grappling with the question of the agentive capacities or properties of the rock or water)
***there are many waters (fires, jinns, divs, stones, shadows), not only many meanings of water (fires, jinns, divs, stones, shadows)***
}--> Alberti's brilliant response to Strang's bad idea of universal notions of properties (which is a very common tendency towards relationality among artists --> Strang: “common material properties of things, and the shared cognitive and phenomenological processes through which people interact with them, generate recurrent ideas and patterns of engagement in diverse cultural and historical contexts”)
to bear on the form and content of an argument about water as:
•material
•social
--> describing relations (human and nonhuman) established through water
*what water can do: flow*
agentive or affective capacities of materials --> (bad philosophy of flux) flow as a overgeneralized model for materiality =/= expanding relations water engenders through its properties in particular locations or rivers
*humans are able to shift conceptual scales through reflexivity*
(Alberti asking within archaeology:) how to reconcile materials and meaning without introducing a representationalist logic where meaning is applied to matter by a thinking subject? how to show their co-existence without resorting to determinism?
now everyone is busy and talking about *relationality* than about *me[...]
(173153)[...notes/fire notes.txt]%42.1[...]n ‘rock/water’ as engendered by specific, embodied practices in this place* (=/= grappling with the question of the agentive capacities or properties of the rock or water)
***there are many waters (fires, jinns, divs, stones, shadows), not only many meanings of water (fires, jinns, divs, stones, shadows)***
}--> Alberti's brilliant response to Strang's bad idea of universal notions of properties (which is a very common tendency towards relationality among artists --> Strang: “common material properties of things, and the shared cognitive and phenomenological processes through which people interact with them, generate recurrent ideas and patterns of engagement in diverse cultural and historical contexts”)
to bear on the form and content of an argument about water as:
•material
•social
--> describing relations (human and nonhuman) established through water
*what water can do: flow*
agentive or affective capacities of materials --> (bad philosophy of flux) flow as a overgeneralized model for materiality =/= expanding relations water engenders through its properties in particular locations or rivers
*humans are able to shift conceptual scales through reflexivity*
(Alberti asking within archaeology:) how to reconcile materials and meaning without introducing a representationalist logic where meaning is applied to matter by a thinking subject? how to show their co-existence without resorting to determinism?
now everyone is busy and talking about *relationality* than about *meaning* (=/= my work has alwayes been about both, how to take risks in meaning, my lecture-performances = adventures of meaning)
-we cannot mearly talk about relationality {quasi-universal experience of properties ==> commonalities of meanings across time and culture}, the question of meaning remains --Alberti--> how are we to think about non-arbitrary categories, meanings and values without recourse to universal properties? how different meanings can adhere to the same substances?
materials (water, parasite, etc.) lend themselves to conceptual innovation
often things are willed away (not by a more agentive segment of the population [<-- paranoiac understanding], but) due to the attraction of other kinds of work elsewhere
(how not to) think of the entire phenomenon as one in which properties become determinate (~ scheme transfer) --✕--> properties are imminent in embodied human engagement with that world [~ Baradian: there is no such thing as a property that belongs to an independent object]
•body may be the first tool
•properties (or potentials [ajayeb style?]) cannot be listed
X as agent presents us, as shadow shows...
...................................
winds
روح ruh, spirit =/= wind: thermal expansion of air ~ air’s t[...]
(173155)[...notes/fire notes.txt]%42.2[...] them, generate recurrent ideas and patterns of engagement in diverse cultural and historical contexts”)
to bear on the form and content of an argument about water as:
•material
•social
--> describing relations (human and nonhuman) established through water
*what water can do: flow*
agentive or affective capacities of materials --> (bad philosophy of flux) flow as a overgeneralized model for materiality =/= expanding relations water engenders through its properties in particular locations or rivers
*humans are able to shift conceptual scales through reflexivity*
(Alberti asking within archaeology:) how to reconcile materials and meaning without introducing a representationalist logic where meaning is applied to matter by a thinking subject? how to show their co-existence without resorting to determinism?
now everyone is busy and talking about *relationality* than about *meaning* (=/= my work has alwayes been about both, how to take risks in meaning, my lecture-performances = adventures of meaning)
-we cannot mearly talk about relationality {quasi-universal experience of properties ==> commonalities of meanings across time and culture}, the question of meaning remains --Alberti--> how are we to think about non-arbitrary categories, meanings and values without recourse to universal properties? how different meanings can adhere to the same substances?
materials (water, parasite, etc.) lend themselves to conceptual innovation
often things are willed away (not by a more agentive segment of the population [<-- paranoiac understanding], but) due to the attraction of other kinds of work elsewhere
(how not to) think of the entire phenomenon as one in which properties become determinate (~ scheme transfer) --✕--> properties are imminent in embodied human engagement with that world [~ Baradian: there is no such thing as a property that belongs to an independent object]
•body may be the first tool
•properties (or potentials [ajayeb style?]) cannot be listed
X as agent presents us, as shadow shows...
...................................
winds
روح ruh, spirit =/= wind: thermal expansion of air ~ air’s tendency to rarefy and expand under the influence of heat
(recognition of) thermal expansion of air ==> motor of global atmospheric circulation
explaining winds --Borrelli-->
•how rational thought could grasp
•how divine power descended to earth
pneumatic machines
gears, weights, levers, pulleys
****premodern natural phenomena
--more--> exploring and classifying *varieties* of things =/=
--less--> common *causes* of things
varieties =/= causes
cause ==>? highly complex phenomena
| |
[...]
(173156)[...notes/fire notes.txt]%42.2[...]
[*]navigation: negotiation between the direction one ‘witches’ to travel & the direction that is ‘possible’ to travel --> wind sense:
temperature
humidity
intensity
regularity
smell
knowledge of astronomy + geography
wind rose --> (connection between:) celestial + astronomical order + terrestrial variety (of land + living creature)
estimate the speed of the ship
throw a log with a rope attached to it overboard, and measure how much rope went overboard within a given period of time
Pliny the Elder --> historia naturalis
Seneca --> naturales quaestiones
air has a natural power of moving itself [==> agency باد]
}<== Seneca’s stoic worldview: conceived the cosmic principle of all life and movement (pneuma) as a subtle substance pervading everything and giving rise, among other things, to all weather phenomena
air = expression of pneuma (alive & live-giving)
all weather = manifestations as transmutations of air
(late medieval encyclopedia -->) *weather = a kind of alchemy of air*
(late medieval wind diagrams -->) wind: cosmic divine powers blowing from the celestial sphere onto earth
Aristotle + Albertus Magnus ==> explanation of the nature and origin of winds in Renaissance meteorological works
air and were then dragged along by the circular movement of the celestial spheres so that they ended up moving horizontally
hot and dry exhalations
aeolipila: a hollow metal sphere (shaped like the face of Aeolus) with a single tiny hole in it
air possessed a force (“vis”) that heat could awaken
16th century --increase--> interest in systematic explanation of meteorological phenomena
#workshop on wind poetry
epic battle, systems moving air, agency,
feature of Renaissance thought --> the idea of *a middle instance (neither fully corporal nor fully incorporeal) intervening between matter and soul* [+ fire as intermediator] ~ spiritus, pneum, quintessence ~ fire or air
...in schematic abstract structure of body-spirit-soul, spirit is somewhere in between
spirit: air-like substance
air: preferred vehicle of spirit (conveyed the breath if life + *used by demonic spirits as a means to produce material effects*)
*spirit: celestial origin to the “innate heat” (calidum innatum) of living creatures
effects of solar heat on air : act of vitalization
pneuma of the stoics + astral body of Neoplatonic philosophy + medical spirits of Galenic medicine }==>
•Renaissance
•(christian notion of) Holy Ghost
•the idea of close connection between wind and divine power (in Bible)
(in alchemical view) spirits were somehow connected ti air <== quintessences wer[...]
(173157)[...notes/fire notes.txt]%42.3[...]◦thermal expansion
•vaporization (+ contraction) of air
•pneumatics
“wind = thermal expansion & contraction of air” --> a vitalistic-alchemical Rosicrucian conception of meteorology and cosmology =/= Descartes’ mechanical-corpuscular view of nature -->{wind <== vapours drawn up from earth and water by solar heat (vapours expanded when heated and when they encountered the opposition of other vapours clouds or mountains they ended up escaping in the one free direction)
•vapour: (made out of) small corpuscles together with even smaller particles filling the gaps between the corpuscles
Froidmont --> wind: (made of) dry and hot exhalations =/= animated (as the stoics dream)
{winds flow towards Earth because of their gravity, like streams and rivers in their beds} gravity ==> wind =/= (direct expression of) celestial power and caused by God’s angels
scorched by rays and reflexes of the sun
>
denser
Torricelli conceptualized the motion of the hot and cold air masses by thinking them as separated by the walls of a building and in this way he ignored the air’s life-like tendency to expand when heated. instead he reasoned in terms of change of weight applying Archimedes principle
علم کلام
*reflections grounded on literary descriptions of ancient artefacts*
+ based on actual devices
--> wind = source of a potentially infinite quantity of motive force, the multiform expression of a single cosmic principle animating air
inverted glass experiment : a ***demonstration ~= simulacrum*** (of celestial motive forces) [~=? a fable]
#a demon working on demonstrations
mechanistic explanations ==> mechanical conceptualization:
•astronomical clocks
•clockwork automata
•computing machines
•optical tricks
--Borrelli--> weatherglass onlys only became interesting when considered as a means of quantifying phenomena
*artefacts and artificial processes that lent themselves to conceptualization in vitalistic terms:
•alchemical experiments
•magnetic compass
•pneumatic engines
•speculate on wind
•falling bodies
•pendulum
(Halley’s) wind: successions of strokes indicating the direction in which a ship would travel under the influence of the wind blowing (at the specific point of the sea...) -~-~-> direction of a virtual invisible motive force
...................................
(?) people rely on singular ontology and multiple epistemologies
interpretation =? appropriation of other's existential labor (~/= culture)
Alberti's pot: instantiations of a concept of a world that is chronically unstable
(cranial modification, tattooing, treatment of the dead --manag[...]
(173160)[...notes/fire notes.txt]%42.6[...]e multiform expression of a single cosmic principle animating air
inverted glass experiment : a ***demonstration ~= simulacrum*** (of celestial motive forces) [~=? a fable]
#a demon working on demonstrations
mechanistic explanations ==> mechanical conceptualization:
•astronomical clocks
•clockwork automata
•computing machines
•optical tricks
--Borrelli--> weatherglass only became interesting when considered as a means of quantifying phenomena
*artefacts and artificial processes that lent themselves to conceptualization in vitalistic terms:
•alchemical experiments
•magnetic compass
•pneumatic engines
•speculate on wind
•falling bodies
•pendulum
(Halley’s) wind: successions of strokes indicating the direction in which a ship would travel under the influence of the wind blowing (at the specific point of the sea...) -~-~-> direction of a virtual invisible motive force
...................................
(?) people rely on singular ontology and multiple epistemologies
interpretation =? appropriation of other's existential labor (~/= culture)
Alberti's pot: instantiations of a concept of a world that is chronically unstable
(cranial modification, tattooing, treatment of the dead --manage-->) the inherent instability of bodies
•one's perspective is intimately connected to the body one is
}<-- did Alberti say all these things from the pots? no.
in Ingold: the indigenous people are presented as having some kind of privileged access to the workings of the world due to their close relationship to the land
ethics of theory
accounts of non-western
in our reconstruction of the past
usage glossed as a heuristic: an interpretive tool
Alberti --> claims to universality in our theories of matter rely on falsification through assimilation other people's theories of matter
==renforce==> (archeology) academy as an alibi for neocolonialism
(we should stop) searching for the answer to our relationship with the physical world [ontology of everything <-- this is my problem with philosophy] =/= ***accept a role as the point of articulation among sources of theories of matter, tangible evidence of alternative ontologies, communities past and present***
problems:
•*the elision of ontological claims by epistemological claims* : necessity of a singular ontology (as a guarantor in theories) even while a diversity of epistemologies are recognized and accepted (and when we pluralize “ontologies”)
•to use ethnographic accounts at the level of analogy (<-- i do this all the time)
•privileging of others (of their accounts of the world) for example in Ingold =[...]
(173161)[...notes/fire notes.txt]%42.6[...]ical difference**
-when i was iran, we were interested in the western ontologies, their universal theories of matter. people didn't recognize western philosophy as a cultural perspective or different epistemology, but as ontology. this is relation unfortunately is not reciprocal ---> go to Star Trek
-when you read other people's theories of matter, you don't do epistemological inquiry (~= anthropology)
***foreclosed =/= privileged***
tendencies in archeological theorizing:
1. *foreclosure: other peoples’ worlds are avoided, delegated to non-theory, to exotic finger-painting on the surface of matter (=/= what general theories are made of) --> appropriated through absent presence
2. *privileging: other people's worlds are privileged, given serious consideration (alterity is initially embraced) --> appropriated through assimilation
◦in a grand synthesizing theory of matter (~ an enframing mechanism that holds the other enframings within a space of intelligibility) the ethnographic material serves a buttressing tole: indigenous theories resurface as heuristics of analogies for specific cases
ethnographic information is crucial to recognizing the alterity of the past
(Alberti concerned with) how the indigene occupies textual space in Ingold: indigenous words appear in key moments in Ingold's text to seal an argument, or provoke an idea (at the level of analogy)
--Bakhtin--> monologism disguised as dialogism : a single voice playing many parts
analogical thinking:
--Thomas--> (interpretive) open ourselves to the difference of the past
--Alberti--> (appropriative) relies on representationalist logic; using analogies interpretively to the types of past we construct
(Viveires's) *controlled equivocation*
we compare mistaken assumptions on both sides
***interpretation =/= multi[...]
(173164)[...notes/fire notes.txt]%42.7[...]دان
mirror-stepper = sun
•seven mirrors هفت آینه = planets
a short essay on matter mythology
[...]
Hayula---literally meaning ‘unformed monster’ tells the histories of nonhuman material and mythologies of matter-energy flow in the eye of different cultural convertors
[...]
Hayula (Persian: هیولا) (in classical islamic philosophy) mythologically refers to a pre-cosmological ‘form’ of energy---literally meaning ‘unformed monster'---from which eventually the ‘universe’ and ‘persons’ where created, and systematically provokes a meshwork of meanings that interrelate notions of energy, form, and selfhood in a premodern intercultural cosmology
[...]
parasitically seeking a host for Hayula nun-human histories
[...]
Memory is not the only and privileged way of connecting the past to the present. One of many crucial and important ways that past comes to effect the present is made over form. Form, with its strange logic and efficiency, has the capacity to freeze time. Life as we know it lies in the results of the processes that future forms come to effect the present. Any being's very survival depends on its ability to access the zones of continuity and possibility in these processes. How we can articulate these forms? What are the operations that connect the form-embedded self to the others?
4 billion years ago, the gravitational force of a mass of hydrogen atoms accumulated into a dense point of critical state. As a result of this formation new fusions released many sip-offs of different energies and materials which we perceive today in our bodies and in the light that reaches our eyeballs from the time immemorial of that hydrogen cloud. This fossil of materiality implies the existence of traces of an ancient reality before the existence of the familiar--the terrestrial life. While these traces are gauged in theoretical experiments in which radioactive ratios of nuclides inform us of such ancestral events, in Amerindian cosmogonies not so differently steered hypothesis are explored. Yawanawa, the origin myth of the people of Pano from the western Amazon, imagines the anterior of the world where nothing existed, yet there only people existed--everything was made of people. Before the diversification and classification of kinds there was a primordial human, as the only substance of which everything eventually fabricated.
Like Yawanawa, Hayula (Persian: هیولا) literally in today's usage with the meaning of unformed monster, is a technical term in Iranian-Islamic cosmology indicating the first principle of everything material of which all other constitutive layers of beings are molded--minerals, plants, animals, etc. Hayula in one hand locates the lowest of the lowest, the bottom of the scalar existence [...]
(173166)[...notes/hayula notes.txt]%42.9[...]ula nun-human histories
[...]
Memory is not the only and privileged way of connecting the past to the present. One of many crucial and important ways that past comes to effect the present is made over form. Form, with its strange logic and efficiency, has the capacity to freeze time. Life as we know it lies in the results of the processes that future forms come to effect the present. Any being's very survival depends on its ability to access the zones of continuity and possibility in these processes. How we can articulate these forms? What are the operations that connect the form-embedded self to the others?
4 billion years ago, the gravitational force of a mass of hydrogen atoms accumulated into a dense point of critical state. As a result of this formation new fusions released many sip-offs of different energies and materials which we perceive today in our bodies and in the light that reaches our eyeballs from the time immemorial of that hydrogen cloud. This fossil of materiality implies the existence of traces of an ancient reality before the existence of the familiar--the terrestrial life. While these traces are gauged in theoretical experiments in which radioactive ratios of nuclides inform us of such ancestral events, in Amerindian cosmogonies not so differently steered hypothesis are explored. Yawanawa, the origin myth of the people of Pano from the western Amazon, imagines the anterior of the world where nothing existed, yet there only people existed--everything was made of people. Before the diversification and classification of kinds there was a primordial human, as the only substance of which everything eventually fabricated.
Like Yawanawa, Hayula (Persian: هیولا) literally in today's usage with the meaning of unformed monster, is a technical term in Iranian-Islamic cosmology indicating the first principle of everything material of which all other constitutive layers of beings are molded--minerals, plants, animals, etc. Hayula in one hand locates the lowest of the lowest, the bottom of the scalar existence where God resides at the very top, and on the other hand possesses a great anatomical plasticity, a persistent pre-cosmological being that undermines the second law of thermodynamic. First were the object then came the subject--to give away to the results of the stabilization of the infinite potential for transformation contained in Hayula, as universal substance, a matter out of which the world could have come to be formed.
The narratives of the time before form, an era of pre-cosmological beings, primordial people with unlimited and unbound corporeality, is the story of the originality of Hayula's virtual potential for being. Hayula, not fully human, tasting beyond morality (destruction, anthropophagy, etc.), becomes the subjects of other interventions and morphs into spheres and features of the world--of biological aspects, celestial bodies, hum[...]
(173168)[...notes/hayula notes.txt]%42.9[...]terpret, and thus permit and strain, who and how an I can be, at the same time that it provides the vessel for the continuity, the survival, of that I. Here the I is the continuity of an inhabitation of a point of view. It marks a relative position within a hierarchical logic that spans the cosmos, a hierarchy that ranges from the nonhuman to the human realm and from the demons to the realm of the formless. Following the classic joke, that one goes to a place in order to discover the directions of how to keep out of that place, this project proposal suggests to explore the Hayula's experience of self and how it incorporates destabilizing its, which might permit or prohibit seeing beyond its conditions.
In another 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 gen[...]
(173170)[...notes/hayula notes.txt]%43[...]>
complex architecture of light:
plant photosynthesis is probably the most abused metaphor and analogy of life, widely quoted across a diverse spectrum of schools of thought to justify naturalist ideologies. it is believed that photosynthesis is behind a process of energy accumulation central to natural equilibrium and the food chain. however, there are various ways the process of light metabolism could be understood. it could also be understood as a process towards cosmic corruption and fermentation, or as a process towards more “complex architecture of light”.
...................................
[...]
(Ilana Halperin)
corporeal mineralogy
we are autobiographical trace fossils
what constitutes life in the world of geology?
microbes feasting on the mineral bodies of stones
more animal than mineral
...................................
big bang, first second of existence, second second, what is going on with the materiality
...................................
the dark matter, in Caecilian Kircher, we don't know what it is
...................................
[...]
[Gholam Hossein Rahimi + Abd Al-Rasul Emadi, 79113902605.pdf]
it is “proven” that location is not hayula (nor apparition)
hayula is anything that can have many faces [this is greek]
according to Aristotle: matter cannot separate itself from hayula (bzw. its apparition) but it can from its location.
in another sense, location is sometimes close to the notion of ‘face’ (surat صورت) of the matter, because it constitutes where the matter ends and where does it begins.
Avicenna: location is separate from located
‘location is the limitation of matter’
location and causality? ‘there’ (hamanja همانجا) is not ‘the reason’ (elat علت)<br />
for him: ‘makan chizi joz nahayat-e jesm-e havi nist’ (مکان چیزی جز نهایت جسم حاوی نیست)
(location/place is nothing but the limits/ends/finalities of the holder or the comprising thing)
two locations meeting each other
Avicenna disagrees that hayula could be location, because he argues that hayula only accepts the significant apparition and not any.
some has believed that the location is the face of matter, because the matter is at its face/apparition the same way it is at its place/location.
the matter/jesm/ جسم doesn't move out of its face rather it moves within its face.
water -to-> air [this is apparition]
location -to-> located [this cannot be!]
هیولای ثانی hayulaye sani (secondary hayula) : it has act/ also is able to its “next level”
[they haven't thought about the notion of gravity.]
جسم jesm: body, object, substance, mat[...]
(173171)[...notes/hayula notes.txt]%43.1[...]pace it takes orientations/coordinations/ab'ad/ ابعاد with itself away from that locality/place/makan/مکان
location/makan/ مکان : when matter is in location, the location is.
void/khala’/ خلاء: when location is emptied of matter, it is void.
for Avicenna, matter/jesm/جسم (can) have mental (zehni ذهنی) and hallucinative (vahmi وهمی) derivatives that are accessible in all its axis/directions (ab'ad ابعاد).
[we have to consider that here hallucination/vahm/وهم is a strong category of thought, it opposes reason/aghl/عقل, it is a device that Avicenna regularly uses in his research.]
for Pythagoras, void/khala’/خلاء is hole through which the universe breathes.
for them void was that which is between the natural numbers; 1, 2, 3, etc.
(they didn't distinguish between numbers and matters)
گسست/Gosast/rupture can only happen in corporal matter
[porosity, has social and material meanings: a measure of the void, the “accessible void”. and a sorting algorithm, ability to absorb fluids, and volume of bodies] [relates to Aristotle's notion of matter that which resists---the resistance of matters]
for Avicenna, the extension of admixtures is as follows:
•two matter from two different corporalities mix
•two dimensions mix
•one dimension and one matter mix
ذات zat: being, essence, substance, nature, the very core self of, same, identity of, spontaneousness, material object,
-the Zat/essence...
what is when apparition enters void?\
زمان سمتی zaman-e samti : directional time (?) [#archive]
for Avicenna location and located are inseparable, location is holder or an exterior or outer surface of the located.
for him, void has two problems: (1) the void's dimensions will mix with the matter's dimension. (2) void is infinite, th[...]
(173176)[...notes/hayula notes.txt]%43.2[...]/>
جسم jesm: body, object, substance, matter, corpus, flesh
when the matter/jesm/جسم leaves the space it takes orientations/coordinations/ab'ad/ ابعاد with itself away from that locality/place/makan/مکان
location/makan/ مکان : when matter is in location, the location is.
void/khala’/ خلاء: when location is emptied of matter, it is void.
for Avicenna, matter/jesm/جسم (can) have mental (zehni ذهنی) and hallucinative (vahmi وهمی) derivatives that are accessible in all its axis/directions (ab'ad ابعاد).
[we have to consider that here hallucination/vahm/وهم is a strong category of thought, it opposes reason/aghl/عقل, it is a device that Avicenna regularly uses in his research.]
for Pythagoras, void/khala’/خلاء is hole through which the universe breathes.
for them void was that which is between the natural numbers; 1, 2, 3, etc.
(they didn't distinguish between numbers and matters)
گسست/Gosast/rupture can only happen in corporal matter
[porosity, has social and material meanings: a measure of the void, the “accessible void”. and a sorting algorithm, ability to absorb fluids, and volume of bodies] [relates to Aristotle's notion of matter that which resists---the resistance of matters]
for Avicenna, the extension of admixtures is as follows:
•two matter from two different corporalities mix
•two dimensions mix
•one dimension and one matter mix
ذات zat: being, essence, substance, nature, the very core self of, same, identity of, spontaneousness, material object,
-the Zat/essence...
what is when apparition enters void?\
زمان سمتی zaman-e samti : directional time (?) [#archive]
for Avicenna location and located are inseparable, location is holder or an exterior or outer surface of the located. <br />
for him, void has two problems: (1) the void's dimensions will mix with the matter's dimension. (2) void is infinite, therefore movement is impossible, since there is part of the universe that is not void therefore there can't be void in the universe since it has to be infinite.
Hayula has no resistance to different apparitions/surat/صورت
surathaye jesmani صورتهای جسمانی
...................................
[...]
pandora’s complexity
purely (?) material objective agent (evolving?)
Hayula--the first principle of everything material
bi-surat بی صورت
اشکال تن ashkal-e tan***
virtual proto-humanity (to different corporalities) --> pre-organic / anthropo*morphic* --> inter-corporal predation --> (sets post-mythic relations between species) --> trans-ontological intentionalities
[...]
(173178)[...notes/hayula notes.txt]%43.2[...]er” (veril?, hejab حجاب). (there is no filter between the sphere of the eye and the sphere of the planet Mars.)
apparition is essential or part of the essence or itself the essence
Hayula: mojude mobham o bi-ta'ayon, joz ghove-e mahz va este'dad-e serf nist. (jesme basit)
هیولا: موجود مبهم و بی تعین, جز قوه محض و استعداد صرف نیست
(جسم بسط)
[...]
...................................
(Delanda)
we are taking “real history” as starting-point
-to capture the dynamics of human historical processes, we must allow the nonhuman physics to infiltrate the human society---complex materials that form human culture. --> (for example) water in its several distinct states (solid, liquid, gas) in phase transition (intensity of temperature)---that which human society “see” as material-change
example of spontaneous structural generations are coherent waves:
*solitons* - forming in many different types of materials, from tsunamis (ocean waves) to lasers. --> *attractors* {stable states, which can sustain coherent cycles activity {periodic / chaotic}}
*monsoon* - a wind circuit that has powered all sail ships in Asian waters for centuries---in those urban centers in contact with monsoon, knowledge of its dynamical behavior and skills in tapping its energy accumulated.
“materials” are {-energetic -genetic -linguistic} --> the flow of human and the animal gene we have domesticated
the specific dynamic pattern of turbulent urban evolution in (European) towns should not be view as the result of “progress” but as the result of certain dynamics that intensify the accumulation of knowledge and technologies, and of certain institutional norms and organization. for instance, the 11th century industrial revolution can be viewed in terms of reciprocal stimulation between technologies and institutions, fueled by: -solar energy (agricultural) -gravitational energy (water) --> to power grain wills --> intensified by the flow of money.
*story of the bone*
(organism never forgot its mineral origins)
in organic world, soft tissue (gels and aerosols, muscle and nerve) reigned supreme until 500 million years ago. at that point, some of the conglomerations of fleshy matter-energy that made up life underwent a sudden mineralization, a new material for constructing living creatures emerged: bone. it is almost as if the mineral world that had served as a substratum for the emergence of biological creatures was reasserting itself...
genes as sorting algorithms, are themselves sorted out by selection pressures such as: -climates -predators -parasites
structure-generating processes sort things (1) take heterogeneity [collection of materials---pebbles, genes, roles, etc.] (2) homogenize t[...]
(173181)[...notes/hayula notes.txt]%43.4[...]tors and the shells of their eukaryote relatives evolve. skeletons dramatize an ancient waste, whispering a ghostly testimony to the useful internalization of hazardous waste sites. this givesa good indication of how life within the general economy evolves to deactivate, sacrifice and eventually incorporate the dangerous excesses that accrue from its solar growth. -Sagan
--> the body is multiple (even if orchestrated by vicissitudes and the need for harmony over evolutionary time
--> *nature is chimerical through and through*
intraorganismic genetic transfers
*health = matter of maintaining an ecology =/= matter of defending a unity*
[*]body: ornately elaborated mosaic of microbes in various states of symbiosis
the fiction of the self
**self is not only corporal but corporate**
-Sagan
telescopic technologies ==> Earth as a living entity ~= gaia: (a species of noble lie) biosphere behaives as a body
-temperature, pH and the distribution of reactive gases have remained extraordinarily stable for hundreds of millions of years
animal body --> exposed to natural selection =/= living Earth
•gaian worldview
•animism
•native Americanism
•deep ecologism
--> inhabits the responsive tissues of a planet-sized complex organism
--threatening--> into the muck of planetary personification New Age joy [---> go to the latest godzilla film industrial apologetics and ecological satanism --> tales of human accountability]
--> *biocentrism* [of our time 2019] ~=> noble fictions
cross-disciplinary science
mythopoetic
atmospheric chemistry
earth: organized, self-contained look of a live creature, full of information, marvelously skilled in handling the sun
-Lovelock
--depending--> on the forever unfinished and eroticized nature of human symbolization
gaia <== narrative integration of cosmology and morality (<-- can we do without it?)
eukaryote made from prokaryotes and of the mesocosmic level of animal and plant bod-ies made from reproducing eukaryotes
(three billion years ago, the oldest type of sex on the planet:)
bacterial omnisexuality --> promiscuous: not delimiting sexual exchanges with species barriers (+ it needs intermediaries such as plasmids or viruses to do so)
--> lateral transfer
omnisexuality: a means of genetically “locking” together once-diverse groups (of prokaryotes)
bacterial crowding ==> life on earth
endosymbiosis: one organism swallow another without digesting it ==> origin of new species [<=/= gradual accumulation of mutations]
cancer <== rampant multiplication of the occasionally vampiric mitochondria
bacteria's bodies are so genetically open, that the very co[...]
(173182)[...notes/hayula notes.txt]%43.9[...]
bacteria's bodies are so genetically open, that the very concept of species falsjfies their character as a unique life form
Sagan
this zoological “I” [is open to radical revision?]
model of zoocentrism: encased self
(?what are ajayeb) bestiary's aesthetic model of a difference (=/=? zoocentric model)
--Burgess--> interference patterns generated by a series of symbiotically living form ==> artist
as an organism's connections to the external envimnment grow, that environment becomes its body [=/= Sina]
snail
snail whose house is carried on his back, the “case” of the “self” has been moved, through an incorporation of what once would have been called inanimate matters--organically worked and reworked
-subjective identities always already und ergoing active (de)composition
-(relations of) physiological identity and psychological subjectivity link up
Sagan trying to relativize that zoocentric bedrock of “self”
...................................
political chimeras
chiefs’ talk
fluent in a verbal genre
formalized speeches directed either to leaders of other groups (Southern Amazon in multiethnic and multilingual system of Upper Xingu) or to their own people, depending on the context in which they are delivered
--Guerreiro--> both the chief and his audience are symbolically constructed as “paradoxical” subjects characterized by contradictory predicates
•*how uncertainty can enact an exchange of perspectives* (through which the identities of the group and the chief are produced)
(from a gift-theory perspective) chief: donator of goods and words, and a receiver of spouses <-- unilateral direction ==> “chieftaincy کدخدايى: a place of nonexchange” [~ signs are deprived of their circulation value + reciprocity is denied under the demand that society make visible the foundations of power, maintaining them under the control of the collective body] --> ‘creditor position of chief’ would imprison power and assume control of the place where it could emerge =/= society of the state
ritual polity
public rituals are the main motor of collective life / @apass
chieftaincy <--> ritual
ritual condensation: the simultaneous enactment of nominally contrary modes of relationship:
•affirmations of identity are at the same time testimonies of difference
•displays of authority are also demonstrations of subordination
•the presence of persons or other beings is at once corroborated and denied
•secrets are simultaneously dissimulated and revealed
•
==> combination of contradictions ==> distinctive context of communication
ritual efficacy of images and objects
ritual relation to mnemonic technologies
relati[...]
(173184)[...notes/hayula notes.txt]%44[...]between:
•perception & projection
•iconic representation & indexical indication
==> intensification (of the efficacy of chimeric images) : “capture the eye = capture the imagination” + demand that by projection [the observer] mentally “complete” the image
indexical signs have a causal contiguity (spatiotemporal contiguity) with what they signify
ritual action and artistic creation --Severi--> synesthetic
(my lecture-performances? ~ chimeric image of chiefs’ talk [khotbe خطبه fluent at combining different aesthetic resources] -->) linguistic + extralinguistic media in ritual performance (working/producing visual + mental images)
--> combining of indexical signs in communication acts ==> poetry of identities-in-motion (capable of projecting complex images of a nonvisual kind)
[*]image: an abstract portrait of identity fashioned out of cumulating patterns of congruence across all manner of indexical signs--including visual ones--that addressees and audiences can imaginatively experience, like a hologram
(Silverstein > Guerreiro)
~~--> ***relation between poetics and the production of identities***
chimerical representation: an art of ambiguity
(Strauss's Amazonian ethnology -->) dualism in perpetual disequilibrium: centripetal forces of centralization + centrifugal forces of dispersion
@apass ==> “societies against the state”
complex relations between hierarchy and counterhierarchy
(--> Renan's notion of monologue)
[Clastres's model rooted in Western language ideology looking at Amerindian language:]
metahistorical bond between *power & speech* cannot be conceived of separately
•state societies --> the word is a ‘right’ to power (that may be used to command)
•societies against the state --> the word is a ‘duty’ of the chief (an indigenous leader must be capable of offering society the words that it ‘demands’)
◾Amerindian chief: a voice preaching in the wilderness (literally says nothing, a repetition of “edifying discourse”) <-- his speech is not spoken in order to be listened to (~ ritualized act [=/= act of communication]) ==> chief's speech is transformed into pure value (~= poet's speech for whom words are values before they are signs) --> (for Clastres) language =/= violence: a facet of coercive power
denotative قوه تفکيک ()
predicative (Dickensian aspect)
referential (the efficacy of its context and meaning depends on something else)
enunciation (pragmatic) ==> effects on the enunciator + audience ~~Silverstein--> [*]politics: the dynamic arrangement and rearrangement of people as subjects within structures of actual and potential action of all sort --comprises--> poetics <== everything experienced as effective practice is formed semiotically (~ through sign)
*political oratory [=/= [...]
(173185)[...notes/hayula notes.txt]%44.1[...]ety the words that it ‘demands’)
◾Amerindian chief: a voice preaching in the wilderness (literally says nothing, a repetition of “edifying discourse”) <-- his speech is not spoken in order to be listened to (~ ritualized act [=/= act of communication]) ==> chief's speech is transformed into pure value (~= poet's speech for whom words are values before they are signs) --> (for Clastres) language =/= violence: a facet of coercive power
denotative قوه تفکيک ()
predicative (Dickensian aspect)
referential (the efficacy of its context and meaning depends on something else)
enunciation (pragmatic) ==> effects on the enunciator + audience ~~Silverstein--> [*]politics: the dynamic arrangement and rearrangement of people as subjects within structures of actual and potential action of all sort --comprises--> poetics <== everything experienced as effective practice is formed semiotically (~ through sign)
*political oratory [=/= informing the content of a message] uses poetical resources that allow interlocutors to have their identities mutually constructed by means of indexical signs* (that connect the message's form to extralinguistic contextual facts) --> *message ascribes to me [=/= message describes my reality]*
Ali's use of political oratory in the context of ordinary interactions with me --> i forgot that the symbolic procedures that separate ritual speech from ordinary interactions are not necessarily intended to mean something
-what was the pragmatic conditions that define the kind of ‘language game’ Ali was playing?
[*]formalization: reduction of combinatory and creative possibilities of language by the use of formulas, archaic vocabulary, syntactic and stylistic patterns {--> distancing the
discourse from its semantic content ==> attention to its context and performance ==> effects}
ritual action --Severi--> reflexivity: definition of its own meaning and effectiveness within the context of ritual communication
(@apass's) performative and poetic structure
[Guerreiro -->] chief = consanguine kin ابى & potentially dangerous enemy [---> go to transference]
(chief's fellows's both as children & prey)
ritual speech ==> ***complex enunciator*** [~= #feedback]
ambiguity of duality of gestural and verbal [==> exchange of perspectives (=/= exchange of words)] --?--> paradoxical construction of identities
+
chimerical representation --> presence of counterparts (of percepted fragmentary signs) to its audience
beautiful and strong body
serene and generous behavior
linguistic abilities (“made to discourse”)
(we are living with) mythical, aesthetic, and ritual elaboration
guiding them with “good speech”
pleasing them by sponsoring rituals
welcome messengers (“made in order to greet messengers”)
relati[...]
(173188)[...notes/hayula notes.txt]%44.2[...]eictic ige (evidential [devaluating?] particle that indicates proximity, presence, or existence, fixed to the copula --> piece of advice?)
expletive and particles with no lexical element --> self-derogatory forms of speech (the “humbling effect”)
it's common for men to emit long high-pitched and melodic screams as soon as they wake up ==> to wake the whole village up with joy
present is nothing more than an impoverished form of a previous age idealized as grandiose <-- (chief) to “work on his children” like an ancestor, he must state that he could never do so
*parallelism*
enchainment of repeated verses and themes ==> the shaman is symbolically identified as a paradoxical character (human & nonhuman, here & there, in the present time & in the mythic time)
--> transfer properties from one being to another
(formal =/=) ‘performative parallelism’ between the actual chief and those before him ==> attenuate past & present
-he speaks about ancestors, as an ancestor (using their language), and on ancestors’ behalf (since they are gone)
(antonymic affirmation of) “past =/= present” ~=> shame in the listeners ==> act as the ancient chiefs’ own children
--Austin--> illocutionary force ==gives==> capacity to perform an act in saying something
*hyperbole (contrast) ==> the audience could be aesthetically and morally compelled
to act in some way (perlocutionary acts)
that which had once been human (--> mythical human origin of the plant corn)
chief is weakened ==> people tend to be more egoistic --> “go crazy” + forget about their relatives = (the first step in) producing a witch
(Pir ~= chief's) foundations of kinship = thinking about kin =/= forgetting kin :
•generating and raising children
•producing food
•avoiding witchcraft
==> fabrication of a collective body of kin
imperfections of the present + ideal of social life ==encourage==> people to behave like kin (<-- needs to be actively produced)
[we have to be carefull in art with performances of] words hold within them the positive moral and creative element of power; and contain meaningfulness, value, artistry and affective mass (--> carrying the weight of an order without appearing as such) =/= authoritarian discourse
@Inga
--> ***a brief moment, a world where the difference between chiefs (leader-like speaker, am i like that in my performance lectures?) and nonchiefs (listeners, his children) can be effective***
xxxxxx
...................................
theory (is either): *powerful* (accounting for a limited number of features valid for a great number of cases) {extensionally oriented, for example comparative or statistical analysis} =/= *expressive* (accounting for a great numbe[...]
(173190)[...notes/hayula notes.txt]%44.3[...]marketing?) culturally successful representation : *a counterintuitive representation formulated within counterintuitive conditions of communication*
}--Severi--> we need a more expressive theory of cultural propagation (<-- my try in telegram bestiary text)
doctrinal (semantic memory) and imagistic (episodic memory) religious modes
(how to better be understand the contemporary art's drive to) *ritual communication* --> performed through both action & speech
•the context: establishment of a particular form of interaction (from a series of contradictory connotations, being two things at the same time --> symbolic transformation) ==construct==> a special identity of the participants
--> xxxx جمع گرایانه syncretistic movement @apass (used as an instrument of resistance?)
messianism = intense propagation + paradoxical identification
--> convert entire populations in a short amount of time
pragmatics of communication --> appearance of a paradoxical “I” personified by the prophet
(warrior shaman messiah's) contradictory self-definition ==able==> enunciate paradoxical statements
--Severi--> to be faithful to the local tradition
Appache --> opposition to Christianity take the firm of conceptualizing Christianity as a different religion
•absorbing but not understanding the elements (of Christian religion) ~= being impressed by story {<-- i do this in my artistic work but i don't ask for devotion or trust}
--> using typical imagistic methods, ritual of dance
the old man Arnold
chant (ritual symbolism) -->
•treat illness
•accompany rite of passage
•impart magical powers
-
(amerindian) shamanism --> establishes a metaphorical link, a set of analogies ~= mystical relationships between ritual objects and living being [--> construct its own truthuniverse, supernatural dimension thought of a possible world]
bleeding pearl
parallelism : (a technique of) threading verbal images together
[Severi's early interpretation of] tradition (would need to) preserve the text + instructions to use --by--> verbalizing them (store them in the chant)
Kuna --> description of the position of the speaker (“shaman is now seated there and is saying...”) characterizes the special kind of communication (appropriate for ritual changing)
shaman: novel sort of enunciator (lending his voice to other invisible beings --> plural and contradictory identity)
acoustic mask: a reflexive means to define the ritual identity of the speaker
reflexive application of parallelism
(@Isabel, how to make community without becoming a cult?)
use snake --> capture the imagination of the followers ==> authority
ima[...]
(173191)[...notes/hayula notes.txt]%44.4[...]essarily in terms of)
•exhibition
•artwork
exhibitionary heritage of
•artistic practices --> the miracle in ideas/objects
•curatorial practices --> categories of the miracle
•exhibitionary practices --> the miraculous as datum of the world
miracle can be contained or can burst into the study of traditions and transmissions
miracle = content + form
miraculous --> surrogate medium of the artistic
(Renan:) how a miracle can turn the hopeful perplexity surrounding Virgin Mary into the relentless exhibitionary ----> *the power of suggestion is curatorial* --> materials can be rearranged (or other contents can be shaken off from them according to the demands of art history)
flower showers
an auspicious beginning for a lasting devotion
گلبرگ --> the petal applied to the body of the sick and invalid, a sacred relic that is progressively distant yet proliferative
problem of the exhibitionary heritage --Renan--> discursify that even miracles can be interpreted art historically, that they are worthy of belief
Julia Scher (first two weeks of April (1-14.04) and last two weeks of June (14-30.06))
Marie-Luise Angerer (last two weeks of June)
Luis Negrón van Grieken (free)
Christian Sievers
Daniela Kinateder
David Hahlbrock
Zilvinas Lilas
Matthias Müller
Phil Collins
Heide Hagebölling
Mischa Kuball
Andreas Henrich
Ute Hörner
Peter Friedrich Stephan
////////////////////
i am using these spaces basically as their potential for being a host for something else, rather than pointing their pure site specificity.
my work has worked (for me?) whenever it was an intervention to/for its objecthood as a being-in-art-form or for my own fantasies. the problem/matter of exhibition.
the theoretical work would base on reading shyness as for a philosophical opening for the practical part of the diploma that comes afterward. By this way of writing i operate myself, breaking free from the process of offering philosophical evidence.
•Maulwurfe in the Moschee (shit on the head looks like Turban(!), about action and taking the action and getting the call, over doing of anything, revenge program, revelation to other's transmission, talking about shit in a mosque, etc.)
•king lear in the Hochzeitssalon (space for speech act, ritual, marriage of daughters, etc.)
•islam intro in the Biologie Zentrum Uni Köln (hygiene in islam, work on memory relation to research, reciting Koran brings the dead as witness, etc.)
////////////////////
shyness is prescribed for woman, it exists in religion as a fe[...]
(173193)[...notes/notes Personen.txt]%44.6[...]ion founds language.
presence of the face coming from beyond the world , but committing me to human fraternity (Gemeinschaft) does not overwhelm me as a numinous essence arousing fear and trembling. to be in relationship while absolving oneself from this relation is ‘to speak’. the face always speaks directly and absolutely to me.
many late 20th century horror films feature a masked villain. the act of masking the face is not only metaphorical, but also has the terrifying effect of dehumanizing the villain. in herbert kelman's work on dehumanization, when the perception of a person “as an individual, independent and distinguishable from others, capable of making choices is denied, they no longer elicit compassion or other moral responses. the facelessness of the alien, swarms of ants, or other villains of pop culture.
for face look at facade too.
--> ‘provocation’ in performance. (read Haraway, Levinas)
--> ‘act’ in performance. (read grotowski)
what is to be: ‘completely natural and logical’. dealing with the discomfort of unreasonable presence on the stage. nonrepresentational aspects of performance
--> ‘teaching’ that is not rhetorics where the revelation of the other can take place (Avital, Levinas). teaching is synthesizing for someone else. what kind of communication is teaching involved?
the discourse inherent in the relation with the other is like or as a sermon.
--> ‘eyes’ threatening or seducing eyes of the performer (Rainer)
--> ‘ranting’ of the drunk in the face of the sober. disturbance of a continuity with attack with words.
--> ‘saying’, before it conjugates a verbal sign, is already an ethical gesture. saying is therefore already the proximity of one to the other, the commitment of an approach, the one for the other.
one saying enters into the service of the said, that is the thematization of being, purity of its intentions will be inevitably compromised. a saying that must be unsaid. a movement of thought that continues to resist collapsing into a settled expression, freedom from the cage of thematics. this mission (responsibility for the other) can be adequately expressed only through a certain impossible undoing of language. presenting a philosophical other is only possible when we generate a saying saying saying itself.
my performance talk: to situate my subjectivity linguistically (in a nonpresence and a nonplace). (?) (if the stakes are at situating myself, then the question is why?)
saying becomes totally exposed in its approach to the other. in limited social situations it creates risks of embarrassment or rebuttal and perhaps sounding psychotic. something that will strip away all protective layers, whether cultural or literal, from the body (of knowledge). it can also be masochistically painful for the subject. the absolute saying is a trauma, with vulnerabi[...]
(173196)[...notes/notes Personen.txt]%44.8[...]ing is: one penetrated by the other. (saying is ethical while said is juridical.)
--> ‘psychology’ not only what we do but why we do. the science that should be studied so much in art, specially in performance art. the how of human behavior, feelings and emotions.
the psychological space, the intermediary space of the ethical relation, shyness and commitment to the other. “i am infinitely more demanding of myself than of others”. (is this the realm of shyness being before god?)
--> ‘intelligence’ in the sense that what do i pay attention to and why, and what do i ignore and why, and how do i put it together. (synthesizing)
--> ‘cornered’ someone that is cornered ontologically. can not shy out of the corner.
--> ‘present’ of presence signifies nowness. The movement of time makes things present by making them now. What is the relation of this “making present” to the world? Is the movement of time ultimately to be traced to that of the world? On such a view, we take the successive nows that constitute time’s movement as a function of the world. Their origin is the successive impressions we receive from its objects. We, thus, come to affirm that nowness is the world’s presence to us in the impressions it leaves. Augustine gives the classic expression of this position when he writes: “It is in you, O my mind, that I measure time. ... What I measure is the impress produced in you by the things as they pass and [the impressions] abiding in you when they have passed."2 The impress is registered as the present now. We register the abiding impression left in the mind as the remembered now. If, however, we break the tie between presence and the world, we have to say that the impress is the result of our own activity. The impression that results in the now comes, in other words, not from the world, but from ourselves. It is a result of our affecting ourselves. In Derrida’s words, its origin is “the auto-affection” of consciousness.
--> ‘consciousness’ Since it involves the self-awareness that demands self-presence, the question of language expands once again. In answering it, we must inquire into the nature of consciousness.
--> ‘veil’ unveiled. a sign of difference, a kind of timidity? is shyness same as veil? is it a sheer projection? are we (am i) subdued?
--> ‘exhibitionist ambitions’ and idealized structures. the exhibitionist ambitions of these artists forswear all objective orientation. Their own uniqueness and grandiosity is taken for granted. it is not open to debate and need not be founded in a structured manner that is accessible and comprehensible to 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 under[...]
(173197)[...notes/notes Personen.txt]%44.9[...]eady 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 going to work in the forms of claims as stages in a logical argument. my approach would we unsubstantial to break free from the process of offering philosophical evidence...
mobilizing forces
scoring system
opposition to shamanism in performance art, points in The Art of Modernism - Sandro Bocola, for critique on Beuys and Abramovich.
Faced with objects and performances by Joseph Beuys, viewers are as baffled as they are by Marcel Duchamp's Bottle Rack. They do not know what is going on, are unable to relate what they see to any known system and are left entirely to their own devices, i.e. to their own emotional responses, for all the good that does them. They feel affected, and have a vague and almost unwilling sense of being touched at a certain emotional depth, but are unable to interpret these feelings (isn't that the case with most art performances?). Beuys celebrates complex and incomprehensible rituals before an astonished audience. He subjects his person to difficult tasks and appears to be making some kind of sacrifice in doing so. Beuys, after all, wishes to heal. To judge by his statements, he wishes to redeem the German people and indeed all of humankind from their social evils, their petrifaction and impotence. In this sense, he transcends the role of the artist. He sees his audience not, in the traditional sense, as a free counterpart to whom he presents a work (as form and expression of his own self), but as a material to be formed. He appears as the people's tribune, as teacher, seer, healer and prophet, transforming the role of the artist into that of the shaman. Kohut stresses that the effect of messianic and charismatic personalities is not necessarily detrimental under all circumstances. At times of severe crisis, it is not the modestly self-doubting type of personality that is needed (who generally makes up the leading stratum in calmer times). In times of fear, the masses turn to a messianic or charisma[...]
(173198)[...notes/notes Personen.txt]%44.9[...]champ's Bottle Rack. They do not know what is going on, are unable to relate what they see to any known system and are left entirely to their own devices, i.e. to their own emotional responses, for all the good that does them. They feel affected, and have a vague and almost unwilling sense of being touched at a certain emotional depth, but are unable to interpret these feelings (isn't that the case with most art performances?). Beuys celebrates complex and incomprehensible rituals before an astonished audience. He subjects his person to difficult tasks and appears to be making some kind of sacrifice in doing so. Beuys, after all, wishes to heal. To judge by his statements, he wishes to redeem the German people and indeed all of humankind from their social evils, their petrifaction and impotence. In this sense, he transcends the role of the artist. He sees his audience not, in the traditional sense, as a free counterpart to whom he presents a work (as form and expression of his own self), but as a material to be formed. He appears as the people's tribune, as teacher, seer, healer and prophet, transforming the role of the artist into that of the shaman. Kohut stresses that the effect of messianic and charismatic personalities is not necessarily detrimental under all circumstances. At times of severe crisis, it is not the modestly self-doubting type of personality that is needed (who generally makes up the leading stratum in calmer times). In times of fear, the masses turn to a messianic or charismatic personality, not because above all they have recognized his abilities and competence, but because they feel that this leader will satisfy their need to be imperturbably convinced of being right, or because they want to identify with his strength and security.
(caution criticizing beuys and abramovic, you don't know all about them. your criticism is certain aspect of their persona and performance face, in order to make your own point and argument. it is not to understand their works. is this ok?)
when ideas fail, words come in very handy. (Goethe?)
all serious thinking is interpersonal? it is the key to how we think by challenging each other with our ideas.
this is early, i should really give lectures in 20 years.
intimacy: first talking than thinking (maybe even taking it back), feeling an idiot afterward. When the saying is taken over by rhetoric or maneuvering or calculation then the problem is persuading or proving, not intimacy. (intimate thoughts in Shakespear). running with strategy in conversing and conversation (winning a round or winning an argument) is traceable back to power and coercion and its discomforts and anxieties. the art that i am talking about should not win the conversation. (but why intimacy in the art project at all?) by intimacy i find a route to my true consciousness. in intimacy only there is the possibility for love. not making the other/audience to think in [...]
(173200)[...notes/notes Personen.txt]%45[...]am, taboo of body.
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-percept[...]
(173201)[...notes/notes Personen.txt]%45.1[...]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.
Indeed, the performativity of both queer and shame can be reiterated differently; the subject can disidentify from such interpolations and re-deploy the abjecting and/or disciplining of the terms in unforeseen ways, which Warhol did.
In surrender the head bends and meets the heart. The head that does not bend has no value, and the head that is stiff will have to bend sometime, either in surrender or in shame. The head that bends in surrender will never have to bend in shame. Shame accompanies arrogance. Shyness accompanies Love. See how children are endowed with shyness, that is natural. Shyness is inherent. Shame is inflicted by society and is acquired. Shame brings guilt and shyness adds to one? beauty. Retain your shyness and drop your shame. (?)
shame is simply the first and remains a permanent, structuring fact of identity: one that [...]
(173203)[...notes/notes Personen.txt]%45.2[...]der the head bends and meets the heart. The head that does not bend has no value, and the head that is stiff will have to bend sometime, either in surrender or in shame. The head that bends in surrender will never have to bend in shame. Shame accompanies arrogance. Shyness accompanies Love. See how children are endowed with shyness, that is natural. Shyness is inherent. Shame is inflicted by society and is acquired. Shame brings guilt and shyness adds to one? beauty. Retain your shyness and drop your shame. (?)
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.
deciding not to care how people thing (or feel?), because those are the things i don't want to change! (or i don't think i should want to change) (warhol)
what do i want to change? just having fun with my stuff. can i decide not to care what people think? shyness...
in shame i wish to continue to look (or talk, or make or perform) and be looked at (or spoken to or seen in my performing of myself), but i also do not wish to do so. (Silvan Tomkins)
i am embarrassed to show the shy singing.
chronically embarrassing my self. (Aula presentation, shy singing, ...)
on passivity, note for the reader: not to mistake it for endurance in this discourse. here we are talking about a philosophical term, in relation to the “being” and the “other”...
an architecture that tries to be modest, a performance that tries to be intimidating as much
as it can.
just in time shyness
what are the pitfalls and abysses of philosophical reflection on and with shyness?
what am i trying to shortcut?
was Socrates intruding in his punk philosopher, stopping people at back allies and perform philosophy. he doesn't hold back, he intrudes, tattooing the body of the other, questioning.
the problem of his project?
i am not shy in the work that i am trying to present publicly (?)
where am i shy?
posture of position or gesture
the moment you stand in front of the audience you stop being authentic.
when we listen to something very carefully and allow ourselves to be moved we can tune in ti=o the art work and absorb its methods. i have found myself moved when i allowed it, by the most childish and stupid works of arts.
open minded and eager to make connections
(jane jacob,) (1) community is spontaneous, the tissues of community are not something that can be planed, that they happen spontaneously. (2) and this only happens when you are at the local scale. so in this sense, design is suspect, because design is set to be post spontaneity.
find a way to think locally, and thinking about the city as a product of spontaneous interaction between peop[...]
(173204)[...notes/notes Personen.txt]%45.2[...]bric signifiers.
relationship between older works and performances, the issue of skill and technology.
it took 60 years after the developments in tempering metal, for barnors to learn new nigf techniques. this is common in the history of technology, that a tool appears before people know how to use it. do we know how we can use computers? when we master a technique, its uses are not immediatly clear.
getting interested in the wrong answer in the four answer question.
no skill develops without a good dose of curiosity. which enables us to think about what might be, rather than what is.
There is a half-remembered discussion of Sigmund Freud I read once in a book and which I have been paraphrasing regularly ever since. It said that for Freud dreams were a way of thinking by doing. You run, you cry, you kiss, you love, you cheat, you argue, you fall, you kill, you eat, you sing, you get lost, you travel back in time, you become somebody else – but you do it all in your head. You do it in your head and so it is thinking, just not a thinking we recognize as thinking. When I am dreaming I am composing thoughts in the way an artist composes a painting or a witch a potion – an assemblage made of bodies and places and actions. An embodied thinking, that is no less eloquent or extraordinary or transformative for being so.
...................................
...One can chat and gossip but it is forbidden to preach, lecture or instruct.”
Claudio Magris’ Micronismi
...................................
(butler)
the structure of address itself
although I did not know in whose voice this person was speaking, whether the voice was his own or not, I did feel that I was being addressed.
To respond to this address seems an important obligation during these times.
It is about a mode of response that follows upon having been addressed, a comportment toward the Other only after the Other has made a demand upon me, accused me of a failing, or asked me to assume a responsibility.
The structure of address is important for understanding how moral authority is introduced and sustained if we accept not just that we address others when we speak, but that in some way we come to exist, as it were, in the moment of being addressed, and something about our existence proves precarious when that address fails.
...the demand that comes from elsewhere, sometimes a nameless elsewhere,...
We think of presidents as wielding speech acts in willful ways, so when the director of a university press, or the president of a university speaks, we expect to know what they are saying, and to whom they are speaking, and with what intent.
...perhaps we should think more seriously about the relation between modes of address and moral authority. (also one of the issues in today's performance art)
[...]
(173205)[...notes/notes Personen.txt]%45.5[...] />
narration is always judgment
affective intervention
why should i listen to you?
because i have a voice!
visual culture has different strand from lecture culture. people are able to express themselves with verbal signs long before they can draw anything, using visual sign (picture: a drawing by Hanno). verbal language because of its easy everyday usage has become mundane and instrumental to communication, visual sign due to its learning curve and skillfulness belonged to the art domain.
...................................
transitive verb constructions are the ones that require a direct object in order to complete the meaning and to be grammatical. Used in theater, between director and actor, by communicating with transitive verbs actors can perform the language of the director.
my work embodies and communicates a desire to read (and write) texts
[steiner]
in Greek mythology the poet and the seer are blind so that they may, by the antennae of speech, see further.
One thing is clear: every language-act has a temporal determinant. No semantic form is timeless. When using a word we wake into resonance, as it were, its entire previous history. A text is embedded in specific historical time; it has what linguists call a diachronic structure. To read fully is to restore all that one can of the immediacies of value and intent in which speech actually occurs.
The process of diachronic translation inside one’s own native tongue is so constant, we perform it so unawares, that we rarely pause either to note its formal intricacy or the decisive part it plays in the very existence of civilization. By far the greatest mass of the past as we experience it is a verbal construct. History is a speech-act, a selective use of the past tense. Even substantive remains such as buildings and historical sites must be ‘read,’ i.e. located in a context of verbal recognition and placement, before they assume real presence.
...................................
(notes - december 15, 2011)
•Robots making Robots
•what a robot wants (and how it wants it)
•cataloging computer generated stones smoke
•digital to digital convertor
•physical interaction (between a user and a media object, pressing a button, choosing a link, moving the body) versus psychological interaction (the psychological processes of filling-in, hypothesis forming, recall and identification, which are required for us to comprehend any text or image at all)
•Mechanical Monsters
•blown away roof
•Technology: the new nature
•-error and - horror(-terror)
•edge of the earth
•gold and dream, gold price and power law
•the story of the viewer
•fact and perspective (elucidation)
•love at first sight (digital)
•[...]
(173206)[...notes/notes Personen.txt]%45.6[...]tives and the aestheticization of information, all of which tell us about a longer line of cultural fantasies about information, code and technology. (Norah Campbell)
•Everything said is said by an observe (Maturana and Varela)
•framing the world
•virtual gaze (Baudrillard)
•achieve absolute vision, while seeing nothing.
•very much as real; human and technological, both
•i say this as someone who thinks that we are part of this digital world, but we are not necessarily subject to its terms
•splicing of direct and tactile human perception of reality with another reality, one that is mediated and technical
•the naration is not pure nor whole (why cyborg?)
•place of visibility (/ field of articulability)
•it is an aesthetic dream, dream of ismorphism between the discursive object and the visible object
•exteriorization of the body (relation between face / hand / tool )
•The “exact meeting place” of form, matter, tool, and hand is the touch(Henri Focillon)
•
////////////////////////
In this interconnection of embodied being and environing world, what happens in the interface is what is important.
--Don Ihde, Bodies in Technology
At first glance, strapped to the body of critters such as green turtles in Shark Bay, off Western Australia, humpback whales in the waters off southeast Alaska, and emperor penguins in Antarctica, a nifty miniature video camera is the central protagonist. Since the first overwrought seventeenth-century European discussions about the camera lucida and camera obscura, within technoculture the camera (the technological eye)seems to be the central object of both philosophical pretension and selfcertainty, on the one hand, and cultural skepticism and the authenticitydestroying powers of the artificial, on the other hand. The camera--that vault or arched chamber, that judge's chamber--moved from elite Latin to the vulgar, democratic idiom in the nineteenth century only as a consequence of a new technology called photography, or “light-writing.” A camera became a black-box with which to register pictures of the outside world in a representational, mentalist, and sunny semiotic economy, an analogy to the seeing eye in brainy, knowing man, for whom body and mind are suspicious strangers, if also near neighbors in the head. Nonetheless, no matter how gussied up with digitalized optical powers, the camera has never lost its job to function as a judge's chamber, in camera, within which the facts of the world--indeed, the critters of the world--are assayed by the standard of the visually convincing and, at least as important, the visually new and exciting.
... first we have to plough through some very predictable semiotic road blocks that try to limit us to a cartoonish epistemology about visual self-evidence and the lifeworlds of human-animal-technology compounds.
[...]
(173207)[...otes on kinect performance.txt]%45.9[...]iscursive object and the visible object
•exteriorization of the body (relation between face / hand / tool )
•The “exact meeting place” of form, matter, tool, and hand is the touch(Henri Focillon)
•
////////////////////////
In this interconnection of embodied being and environing world, what happens in the interface is what is important.
--Don Ihde, Bodies in Technology
At first glance, strapped to the body of critters such as green turtles in Shark Bay, off Western Australia, humpback whales in the waters off southeast Alaska, and emperor penguins in Antarctica, a nifty miniature video camera is the central protagonist. Since the first overwrought seventeenth-century European discussions about the camera lucida and camera obscura, within technoculture the camera (the technological eye)seems to be the central object of both philosophical pretension and selfcertainty, on the one hand, and cultural skepticism and the authenticitydestroying powers of the artificial, on the other hand. The camera--that vault or arched chamber, that judge's chamber--moved from elite Latin to the vulgar, democratic idiom in the nineteenth century only as a consequence of a new technology called photography, or “light-writing.” A camera became a black-box with which to register pictures of the outside world in a representational, mentalist, and sunny semiotic economy, an analogy to the seeing eye in brainy, knowing man, for whom body and mind are suspicious strangers, if also near neighbors in the head. Nonetheless, no matter how gussied up with digitalized optical powers, the camera has never lost its job to function as a judge's chamber, in camera, within which the facts of the world--indeed, the critters of the world--are assayed by the standard of the visually convincing and, at least as important, the visually new and exciting.
... first we have to plough through some very predictable semiotic road blocks that try to limit us to a cartoonish epistemology about visual self-evidence and the lifeworlds of human-animal-technology compounds.
Gilbert stresses that nothing makes itself in the biological world, but rather reciprocal induction within and between always-in-process critters ramifies through space and time on both large and small scales in cascades of inter- and intra-action. In embryology, Gilbert calls this “interspecies epigenesis."43 Gilbert writes: “I think that the ideas that Lynn [Margulis] and I have are very similar; it's just that she was focusing on adults and I want to extend the concept (as I think the science allows it to be fully extended) to embryos. I believe that the embryonic co-construction of the physical bodies has many more implications because it means that we were ‘never’ individuals”
caring: becoming subject to the unsettling obligation of curiosity, which requires knowing more at the end of the day than at the begin[...]
(173211)[...otes on kinect performance.txt]%45.9[...]want to extend the concept (as I think the science allows it to be fully extended) to embryos. I believe that the embryonic co-construction of the physical bodies has many more implications because it means that we were ‘never’ individuals”
caring: becoming subject to the unsettling obligation of curiosity, which requires knowing more at the end of the day than at the beginning
//////////////
Nietzsche also said, at the very beginning of the second treatise of The Genealogy of Morals, that man is a promising animal, by which he meant, underlining those words, an animal that is permitted to make promises (das versprechen darf). Nature is said to have given itself the task of raising, bringing up, domesticating and “disciplining” (heranziichten) this animal that promises.
Microlandscapes:
the talk, also works the notion of mirror stage and what does it mean for us and for the companien species that are entangled. what threads of meaning are taken apart by pulling on the thread of self reflection and self vision, what will gets account as nature for whom and when. the animal that is in charge of her own image is the representation of the universala man.
Appearance of eukaryotic cells around 2 billion years ago is probably the most significant event in the history of life on earth. It gave the creatures with DNA two important things: a nucleus that contained all the genetic materials and an interface to communicate with the world outside of the cell--a complex membrane--to talk with the materials alien to itself. Interface is a critical point of intersection between different life worlds, fields, or levels of organization. They are the areas in which social friction can be experienced and where diffusion of new technology is leading to structural discontinuities (which can be either positive or negative), the interface is where they will occur. The argent issue of interfaces in social interaction and flow between human animal, nonhumans, and computers is today becoming a zone of transition of ephemeral technologies, physical contact, socio-political boundaries, and metaphor-representation.
Since antiquity, representation has been the foundational concept of aesthetics and semiotics. In the modern era, it has also become a crucial concept in political theory. In a discussion of law and ethnography, Clifford Geertz calls into question the Western distinction between matters of fact and matters of value. “Facts and law we have perhaps everywhere; their polarization we perhaps have not.” Geertz's hermeneutic approach leads him to focus on the relation between the grounding of norms and the representation of fact. Therefore, he concludes, representation is a distinctive manner of imagining the real, and is a fundamental phenomenon upon which all culture rests.
The performance-talk is divided into three tangled nar[...]
(173212)[...otes on kinect performance.txt]%46[...] is leading to structural discontinuities (which can be either positive or negative), the interface is where they will occur. The argent issue of interfaces in social interaction and flow between human animal, nonhumans, and computers is today becoming a zone of transition of ephemeral technologies, physical contact, socio-political boundaries, and metaphor-representation.
Since antiquity, representation has been the foundational concept of aesthetics and semiotics. In the modern era, it has also become a crucial concept in political theory. In a discussion of law and ethnography, Clifford Geertz calls into question the Western distinction between matters of fact and matters of value. “Facts and law we have perhaps everywhere; their polarization we perhaps have not.” Geertz's hermeneutic approach leads him to focus on the relation between the grounding of norms and the representation of fact. Therefore, he concludes, representation is a distinctive manner of imagining the real, and is a fundamental phenomenon upon which all culture rests.
The performance-talk is divided into three tangled narratives, one the social mode of traveling that includes the child--the opposite of the lonely masculine traveler--based on the real experience and a personal story in a trip to Amazon in Colombia with Karin Demuth and her three years old boy--Hanno--, second a multi-headed reading of technologies of interfacing within computer culture and the worlds of other species, the meaning of inter-facing with the other, and third a visual representation of the highly technical images recorded by Kinect infrared 3D-scanner/motion-detector. The result of the visualization is a heavily glitchy image, which aims in the performance to link the spatial practice to the perceived and the representational spaces to the lived. Affirming the “unnaturalness” of the image makes it a transposition of universal means of communication--the language--that would like to provide a direct, unmediated, and accurate representation of the jungle.
The performance is an engagement with the notion of companion species elaborated by Donna Haraway, in an experience of walking in a tropical jungle with a computer in one hand and in the other hand the hand of the human child. The work deals with questions of the other-space that is mentally filled with projections and projects. The recording of the walking in the rain forest --as spatial and sensual experience-- is thus dematerialized and has acquired a digital character. The dense and hot environment of the Amazon is replaced by an abstract graphic structure, thus bringing a new understanding of the locality of the walk. The noise and the randomness of the technical coloring the surface of the jungle provoke an aesthetic fascination, and an appropriation of the imposible image of the forest.
Traveling to the Amazon to experience its radical Otherness is a European tradition. It unintentional affir[...]
(173214)[...otes on kinect performance.txt]%46.1[...]itical theory. In a discussion of law and ethnography, Clifford Geertz calls into question the Western distinction between matters of fact and matters of value. “Facts and law we have perhaps everywhere; their polarization we perhaps have not.” Geertz's hermeneutic approach leads him to focus on the relation between the grounding of norms and the representation of fact. Therefore, he concludes, representation is a distinctive manner of imagining the real, and is a fundamental phenomenon upon which all culture rests.
The performance-talk is divided into three tangled narratives, one the social mode of traveling that includes the child--the opposite of the lonely masculine traveler--based on the real experience and a personal story in a trip to Amazon in Colombia with Karin Demuth and her three years old boy--Hanno--, second a multi-headed reading of technologies of interfacing within computer culture and the worlds of other species, the meaning of inter-facing with the other, and third a visual representation of the highly technical images recorded by Kinect infrared 3D-scanner/motion-detector. The result of the visualization is a heavily glitchy image, which aims in the performance to link the spatial practice to the perceived and the representational spaces to the lived. Affirming the “unnaturalness” of the image makes it a transposition of universal means of communication--the language--that would like to provide a direct, unmediated, and accurate representation of the jungle.
The performance is an engagement with the notion of companion species elaborated by Donna Haraway, in an experience of walking in a tropical jungle with a computer in one hand and in the other hand the hand of the human child. The work deals with questions of the other-space that is mentally filled with projections and projects. The recording of the walking in the rain forest --as spatial and sensual experience-- is thus dematerialized and has acquired a digital character. The dense and hot environment of the Amazon is replaced by an abstract graphic structure, thus bringing a new understanding of the locality of the walk. The noise and the randomness of the technical coloring the surface of the jungle provoke an aesthetic fascination, and an appropriation of the imposible image of the forest.
Traveling to the Amazon to experience its radical Otherness is a European tradition. It unintentional affirms the ideology of a “state of nature” that is prior to culture.
Lacan: i am led to regard the function of the mirror stage as a particular case of the function of the imago, which is to establish a relation between the organism and its reality - or, as they say, between the Innenwelt and the Umwelt.
This developement is experienced as temporal dialectic that decisively projects the function of the individual into history. the mirror stage is a drama whose internal thrust is precipitated from insu[...]
(173215)[...otes on kinect performance.txt]%46.1[...]ersonal story in a trip to Amazon in Colombia with Karin Demuth and her three years old boy--Hanno--, second a multi-headed reading of technologies of interfacing within computer culture and the worlds of other species, the meaning of inter-facing with the other, and third a visual representation of the highly technical images recorded by Kinect infrared 3D-scanner/motion-detector. The result of the visualization is a heavily glitchy image, which aims in the performance to link the spatial practice to the perceived and the representational spaces to the lived. Affirming the “unnaturalness” of the image makes it a transposition of universal means of communication--the language--that would like to provide a direct, unmediated, and accurate representation of the jungle.
The performance is an engagement with the notion of companion species elaborated by Donna Haraway, in an experience of walking in a tropical jungle with a computer in one hand and in the other hand the hand of the human child. The work deals with questions of the other-space that is mentally filled with projections and projects. The recording of the walking in the rain forest --as spatial and sensual experience-- is thus dematerialized and has acquired a digital character. The dense and hot environment of the Amazon is replaced by an abstract graphic structure, thus bringing a new understanding of the locality of the walk. The noise and the randomness of the technical coloring the surface of the jungle provoke an aesthetic fascination, and an appropriation of the imposible image of the forest.
Traveling to the Amazon to experience its radical Otherness is a European tradition. It unintentional affirms the ideology of a “state of nature” that is prior to culture.
Lacan: i am led to regard the function of the mirror stage as a particular case of the function of the imago, which is to establish a relation between the organism and its reality - or, as they say, between the Innenwelt and the Umwelt.
This developement is experienced as temporal dialectic that decisively projects the function of the individual into history. the mirror stage is a drama whose internal thrust is precipitated from insufficiency to anticipation - and which manufactures for the subject, caught up in the lure of spatial identification, the succession of phantasies that extends from a fragmented body image to a form of its totality that i shall call orthhopaedic - and, lastly, to the assumption of the armour of an alienating identity, which will mark with its rigid structure the subject's entire mental development. thus, to break out of the circle of the Innenwelt into the Umwelt generates the inexhaustible quadrature of the ego's verifications.
Electronic Reserve Text: from Jacques Lacan, Ecrits, New York: W. W. Norton, 1977.
The Mirror Stage as Formative of the Function of the I as Revealed in Psychoanalytic Experienc[...]
(173216)[...otes on kinect performance.txt]%46.1[...]tive withdrawal & subjective appeal***
(Moss) earth as making an appeal --Freud--> a demand for work
“when the attention of an experienced person is drawn to the child's state by this path of discharge, [the path of discharge] ... acquires a secondary function of the highest importance, that of cornmunicalion
--> initial helplessness of human beings is the primal source of all moral motives
(child's) creaming and kicking --> appeal (made by the earth) is a combination of demand + accusation
contemporary social theorists are turning towards objects
<==Bennett== object produce a ‘gestalt shift’ in perception
}==Tsing==> (amounts to) a political act <== (turning towards objects) requires us:
•to re-divide the world
•to re-prioritise matler(s)
•to create different causalities
•to follow new agencies
•to produce new spacetimes
•to interrupt the ‘mind-lulling presence of common sense’
}----> acknowledge the importance of traditional *social theory* in identifying gross inequalities + advocate a posthuman relationism that moves *from critique to production* ==> *new and surprising connections between modes of existence* (for example)
•did the typical American diet play any role in engendering the widespread susceptibility to the propaganda leading up to the invasion of Iraq?
•do sand storms make a difference to the spread of socalled sectarian violence?
•does mercury help enact autism?
•what if serious adoption practices for and by the elderly became common?
•what if nations that are worried about low birth rates (Denmark, Germany, Japan, Russia, white America, more) acknowledged that fear of immigrants is a big problem, and that racial purity projects and fantasies drive resurgent pronatalism?
posthuman: a mode of listening for the nonhuman + simultaneously acknowledging the impossibility of fully hearing it --> impossible position ==expand==> our range of socialities, causalities, temporalities and ethics because it contains the **stubborn anthropomorphic residual** within any ‘new’ theory of society
--> (not infinite) co-constitution of the social + the extra-social (vaccines & markets, planetary systems & telescopes, catastrophes & laws, etc.)
feminist science studies *demand a normative responsibility* towards ontological inclusivity and humility
(now that there is no objective -->) interrogatives are object-makers
*strangeness (of nonhuman life) [acts as a guide] --> mobilising new prepositions of connection ==> to think differently about the social ==> new conceptions of society (as planetmate, messmate, natureculture, mindbody, thing-power, odd kin, etc.)
parallels drawn between theories of evolution & theories of social change:
•Gould --> concept of punctuated equilibrium
[...]
(173218)[...otes on kinect performance.txt]%46.4[...]classify them, articulate them, theorize them)
(Williams > Campbell) structure of feeling
we can point to times in the past and say that as an X sensibility (they were romantics, enlightenment, postmodernism) =/= sensing here and now --> practical consciousness, a period at an embryonic stage, at the very edge of *semantic availability*
what structure of feeling is forming in the contemporary western world? --> posthumanism
(postbiological, postcorporal, cyborg existence, etc.)
to be human <--attack-- genomics, global finance, nature of social in virtual communities (telegram) ==> yet-to-be formalized paradigms of human experience
==> fracture the concept of legal self [legal theory (arbiter of human rights) --> concerned with what is to be human]
(taxonomies of the human species at its time -->) humanitas: legal term used in public in ancient Rome to distinguish Romans and Greeks from Barbarians
humans in persistent vegetative states
international trade of human organs
human genome project
xenotransplantation
technological unconscious
(tree of life replaced by) a model that:
•classifies species according to DNA
•disregards morphological type (how elements of body appear)
•reveals human to be a tiny subspecies in a mass of absolute diversity
classical philosophy --> scientized for a momden audience (by Descartes 17th century) --> special status of human <-- seen as a totally transparent, secular, scientific, liberal way of thinking about the world
humanism = a belief in progress (implicitly conceived as a technological instrumental profit-oriented) + technological masery over nature + ‘human =/= animal’ + therapeutic approach to scientific inquiry }<-- a 19th century anachronism --> deeply ingrained in contemporary self-consciousness and everyday common sense
human: hero of liberty <-- french in origin, political in purpose
August Comte --> the universe can only e understood when the scientific exploration of phenomena was separated from supernatural superstition =/= ajayeb
Campbell making the case --> humanism needs to be deconstructed (not in a blithe نرم وملایم postmodern discursive way, rather) the definitions of what it means to be human are of life-changing importance --> humanism's supposed universality and transparency masks the fact that it is *an inherited western relatively recent philosophical perspective of the world*
in consumer research --> human: culturally inflected, psychosocial producer of + produced by the market =/= human: a disembodied information-processor with a rationalistic indentity and a computatinoal approach to the market
--Campbell--> how can interpretative consumer research benefit from [...]
(173220)[...otes on kinect performance.txt]%46.6[...]hat is to be human]
(taxonomies of the human species at its time -->) humanitas: legal term used in public in ancient Rome to distinguish Romans and Greeks from Barbarians
humans in persistent vegetative states
international trade of human organs
human genome project
xenotransplantation
technological unconscious
(tree of life replaced by) a model that:
•classifies species according to DNA
•disregards morphological type (how elements of body appear)
•reveals human to be a tiny subspecies in a mass of absolute diversity
classical philosophy --> scientized for a momden audience (by Descartes 17th century) --> special status of human <-- seen as a totally transparent, secular, scientific, liberal way of thinking about the world
humanism = a belief in progress (implicitly conceived as a technological instrumental profit-oriented) + technological masery over nature + ‘human =/= animal’ + therapeutic approach to scientific inquiry }<-- a 19th century anachronism --> deeply ingrained in contemporary self-consciousness and everyday common sense
human: hero of liberty <-- french in origin, political in purpose
August Comte --> the universe can only e understood when the scientific exploration of phenomena was separated from supernatural superstition =/= ajayeb
Campbell making the case --> humanism needs to be deconstructed (not in a blithe نرم وملایم postmodern discursive way, rather) the definitions of what it means to be human are of life-changing importance --> humanism's supposed universality and transparency masks the fact that it is *an inherited western relatively recent philosophical perspective of the world*
in consumer research --> human: culturally inflected, psychosocial producer of + produced by the market =/= human: a disembodied information-processor with a rationalistic indentity and a computatinoal approach to the market
--Campbell--> how can interpretative consumer research benefit from a perspective which acknowledges this ideology of humanism?
the term posthuman has been used to describe anything which extends human capcity --ironically--> something as ubiquitous banal ancient and human as *tool-use* could itself be described as posthuman (Hayles, Stiegler, Wills) ==> **posthuman is as ancient as the human itself** }--> [*]posthuman: (a radical recognition that) technological = *originary logic* + *ethical sensibility* (= a stepping-out [=/= coming-after] of the enclosure of what is only important and necessary to the human)
•a concept that draws attention to the cracks that have always existed in the water-light descriptions of the human
•the ethical and radical realisation that the human only comes into existence by the work of (organic + technologic[...]
(173221)[...otes on kinect performance.txt]%46.6[...]+ industrial revolution + information revolution
(consumer research started to develop an outlook that) things are just as complex and social as people
•brand: entities that talk to and interact with other brands, entities that form relationships with humans
(lives that seem to exist in on the edges of simple humanist life:)
•*massive* life of market
•*excessive* life of the brnad image
•*virtual* life of Facebook
•
consumer research focuses on the ontological and epistemological givens of only the consumer
(Turkle theorizing) how consumers change through their relationship with the nonhuman
•children view certain objects in the world around them as having degrees of aliveness
•children who have grown up with computers do not experience a dichotomy between biological and computatinoal processes
•playing with a toy like transformers, the toy shifs from being machines to being robots to being animals --learning--> fluid boundaries between mechanism and flesh
•(the ontological stickiness of the) [*]computer: a mind that is not yet a mind, inanimate yet interactive, it does not think yet neither is it external to thought
(Menser + Aronowitz) television: a complex object constituted by and related to many fields (solid-state physics, politics, etc.)
Latour...
}--> (such way of theorizing ==> precondition of) an era where radically mew technologies produce entities as indefinable complex global (as the Human Genome project) biofuel supply-chains or climate change models [--> also cryptocurrencies, blockchain]
}--Campbell--> consumer researchers are creating new concepts and figurations in order to expand the borders of waht constitutes life [for example “living-product” metaphor]
(the problem of the) [ontological division of] consumer =/= world of objects ==> (ideological move -->) privileges human : it is understood by the human, because the human (the only source of analytical attention) is the only thing doing the consuming, having the experience, making the meaning
figuration: new ways of taking account of the world =/= anthropomorphism
--Haraway--> practices that create *knots* of material-semiotic actors {<-- art does that? art's sometimes unreal figurations =/= **interpretative consumer research makes the most realistic figurations of this century**}@Chloe2
the metaphors of our time:
•becoming (=/= being) <-- a shift towards a *process metaphysics*
•
(Parsons + Maclaren)
items of disposal (do not fail to exists, but rather they) are *moved along* to other spaces or politics and become other things
•becoming a precious antique
•becoming a water blockage
•becoming a source of marine death
•becoming a materially precious thing (in another p[...]
(173222)[...otes on kinect performance.txt]%46.8[...]kinetic;
•a mobile consumer of a ceaseless succession of illusory commodity-like Images.
•Machines are social before being technical
•desiring machines
•The paintings of J-B. Chardin are lodged within these same questions of knowledge and perception His still lifes, especially, are a last great presentation of the classical object in all its plenitude, before it is sundered irrevocably into exchangeable and ungrounded signifiers or into the painterly traces of an autonomous vision.
•that the very process of becoming tired was in fact perception. “When the eye fixes itself on a single color...
•the clear eye of the world
•The more Schopenhauer involved himself in the new collective knowledge of a fragmented body composed of separate organic systems, subject to the opacity of the sensory organs and dominated by involuntary reflex activity, the more intensely he sought to establish a visuality that escaped the demands of that body.
•the physiological makeup of the subject as the site on which the formation of representations occurs.
•Of these only the cerebrum, together with the sensory nerves attached to it, and the posterior spinal nerve fascicles are intended to take up the motives from the external world. All the other parts, on the other hand, are intended only to transmit the motives to the muscles in which the will directly manifests itself. (Schopenhauer)
•It is knowledge that Simultaneously provided techniques for the external control and domination of the human subject and was the emancipating ground for notions of subjective vision within modernist art theory and experimentation.
...................................
bad visual systems
narcissism as a cultural practice (that also motivates and steers technological inventions)
accelerationism
(Accelerationism may also refer more broadly, and usually pejoratively, to support for the deepening of capitalism in the belief that this will hasten its self-destructive tendencies and ultimately eventuate its collapse.)
Selfie
seems to me the perfect example for this submission of the unconscious to the globalized machine
latest theoretical buzzwords
control over the interpretation of the world
circulation of the global image machine
tree-made paper
who are (not) allowed (not) to have a body?
all forms of knowledge claims,
acting on the ideological doctrines of disembodied scientific (cinematic) objectivity
all seem just effects of delayed render algorithms in the play of signifiers in a virtual force field
space of simulations
not giving up to the paranoid science fiction
getting to know the world effectively by practising the sciences
tools of semiol[...]
(173223)[...notes/notes.txt]%47.3[...] single color...
•the clear eye of the world
•The more Schopenhauer involved himself in the new collective knowledge of a fragmented body composed of separate organic systems, subject to the opacity of the sensory organs and dominated by involuntary reflex activity, the more intensely he sought to establish a visuality that escaped the demands of that body.
•the physiological makeup of the subject as the site on which the formation of representations occurs.
•Of these only the cerebrum, together with the sensory nerves attached to it, and the posterior spinal nerve fascicles are intended to take up the motives from the external world. All the other parts, on the other hand, are intended only to transmit the motives to the muscles in which the will directly manifests itself. (Schopenhauer)
•It is knowledge that Simultaneously provided techniques for the external control and domination of the human subject and was the emancipating ground for notions of subjective vision within modernist art theory and experimentation.
...................................
bad visual systems
narcissism as a cultural practice (that also motivates and steers technological inventions)
accelerationism
(Accelerationism may also refer more broadly, and usually pejoratively, to support for the deepening of capitalism in the belief that this will hasten its self-destructive tendencies and ultimately eventuate its collapse.)
Selfie
seems to me the perfect example for this submission of the unconscious to the globalized machine
latest theoretical buzzwords
control over the interpretation of the world
circulation of the global image machine
tree-made paper
who are (not) allowed (not) to have a body?
all forms of knowledge claims,
acting on the ideological doctrines of disembodied scientific (cinematic) objectivity
all seem just effects of delayed render algorithms in the play of signifiers in a virtual force field
space of simulations
not giving up to the paranoid science fiction
getting to know the world effectively by practising the sciences
tools of semiology
rhetorical nature of truth
not Romantic nor modernist objects:
1. infective vectors (microbes)
2. elementary particles (quarks)
3. biomolecular codes (genes)
view of the relationship of body and language (the problem of metaphor)
those of us who would still like to talk about reality
imagery of moves in the fully textualized and coded world
high tech (military) field
recognizing our own ‘semiotic technologies’ for making meanings,
life is semiotic as well as technology
(commit[...]
(173224)[...notes/notes.txt]%47.3[...]culation of the global image machine
tree-made paper
who are (not) allowed (not) to have a body?
all forms of knowledge claims,
acting on the ideological doctrines of disembodied scientific (cinematic) objectivity
all seem just effects of delayed render algorithms in the play of signifiers in a virtual force field
space of simulations
not giving up to the paranoid science fiction
getting to know the world effectively by practising the sciences
tools of semiology
rhetorical nature of truth
not Romantic nor modernist objects:
1. infective vectors (microbes)
2. elementary particles (quarks)
3. biomolecular codes (genes)
view of the relationship of body and language (the problem of metaphor)
those of us who would still like to talk about reality
imagery of moves in the fully textualized and coded world
high tech (military) field
recognizing our own ‘semiotic technologies’ for making meanings,
life is semiotic as well as technology
(commitment?) to faithful accounts of a ‘real’ world
Haraway writes: All components of the desire are paradoxical and dangerous, and their combination is both contradictory and necessary.
We need the power of modern critical theories of how meanings and bodies get made, not in order to deny meaning and bodies, but in order to live in meanings and bodies that have a chance for a future. (reductionism?)
insist on the embodied nature of all vision, and so reclaim the sensory system that has been used to signify a leap out of the marked body and into a conquering gaze from nowhere. (how the exhibition can make visible my positing in the work? ground me in an embodied vision? my situation. to situate me. not necessarily organic embodiment? what have i need to learn in my bodies?)
perverse capacity of the eye
culture disembodies. (nature embodies?)
to distance the knowing subject from everybody and everything
visualizing technologies are without (apparent) limit?
linked to:
-artificial graphic manipulation systems
-computer aided scanners
-colour enhancement techniques
mapping is at stake. what kind of mapping the Kinect image provides? that is opposite to the zeiss lens?
how to go there with the technology and not fuck the world? carefully not give birth to mythical ideological seeing or promising transcendence
Kinect's generative, but not devouring vision
the perversion of the zeiss lens is in that it tries to let the viewer ‘experience’ the moment of discovery in immediate vision of the ‘object’
the exhibition is about a writing of the body that metapho[...]
(173225)[...notes/notes.txt]%47.4[...]ding our own organic ones, are active perceptual systems, building in translations and specific ways of seeing, that is, ways of life.
partial way of organizing worlds
is unlocatable irresponsible?
is my visual exhibition a knowledge claim?
To see from below (or the perspective of the mathematics, Kinect, hacker?) is neither easily learned nor unproblematic
ways of being nowhere while claiming to see comprehensively (i did not claim any of these - i didn't try even. i was there traveling with relation to my co-travelers and a technology relation) my issue with the images is their generality and perhaps that is their unlocatablilty. but to situate my knowledge and myself i am not solely depending on the image rhetoric. i was committed to mobile positioning, and that is critical.
mediate vision
knowledge potent for constructing worlds
trying to be less organized by axes of domination
Science has been utopian and visionary from the start? that is one reason ‘we’ need it.
my eye were crafted by the blood of mosquitoes...
translations and exchanges, material and semiotic
what has the property of systematicity in my Amazon?
orientations and responsibility in material semiotic fields of meaning.
is Here, Kinect's vision not immediately a very powerful metaphor or technology (for political epistemological clarification)?
The visual metaphor invites us to investigate the varied apparatuses of visual production, including the prosthetic technologies interfaced with our biological eyes and brains.
should i have an argue for (politics and) epistemologies of location, positioning, and situating?
view from a structuring and structured body
we love stuttering, and the partly understood
Translation is always interpretative, critical, and partial
Amazon (location) resists (the politics of) closure
logic of culture (nature made flexible)
science coded body
black coded body
colonised coded body
coded as self sufficient (when?)
the project and me are not boundary object (i am not tarzan)
suppress the lost text of aristotle on the rhetoric of humor
how can something work and not work?!
mathematical competition
what is the other story (of forest, journey, etc.) that i want urgently tell?
or the rhythm of what story i want to change?
...................................
In 1905 the French neurologists G. Deny and P. Camus recounted the case of Madame I who had lost body awareness. She described her “general insensibility” as follows[...]
(173226)[...notes/notes.txt]%47.5[...]d myself i am not solely depending on the image rhetoric. i was committed to mobile positioning, and that is critical.
mediate vision
knowledge potent for constructing worlds
trying to be less organized by axes of domination
Science has been utopian and visionary from the start? that is one reason ‘we’ need it.
my eye were crafted by the blood of mosquitoes...
translations and exchanges, material and semiotic
what has the property of systematicity in my Amazon?
orientations and responsibility in material semiotic fields of meaning.
is Here, Kinect's vision not immediately a very powerful metaphor or technology (for political epistemological clarification)?
The visual metaphor invites us to investigate the varied apparatuses of visual production, including the prosthetic technologies interfaced with our biological eyes and brains.
should i have an argue for (politics and) epistemologies of location, positioning, and situating?
view from a structuring and structured body
we love stuttering, and the partly understood
Translation is always interpretative, critical, and partial
Amazon (location) resists (the politics of) closure
logic of culture (nature made flexible)
science coded body
black coded body
colonised coded body
coded as self sufficient (when?)
the project and me are not boundary object (i am not tarzan)
suppress the lost text of aristotle on the rhetoric of humor
how can something work and not work?!
mathematical competition
what is the other story (of forest, journey, etc.) that i want urgently tell?
or the rhythm of what story i want to change?
...................................
...................................
In 1905 the French neurologists G. Deny and P. Camus recounted the case of Madame I who had lost body awareness. She described her “general insensibility” as follows: “I'm no longer aware of myself as I used to be. I can no longer feel my arms, my legs, my head, and my hair. I have to touch myself constantly in order to know how I am. I have the feeling that my entire body is changed, even at times that it no longer exists. I touch an object, but it is not I who am touching it. I no longer feel as I used to. I cannot find myself. I cannot imagine myself. My insensibility is frightening, as if everything were empty.” Madame I was unable to recognize the position of her arms and legs and was completely insensitive to pain. According to Israel Rosenfeld's thesis, Madame I was unable to know her body as part of her memory. (her brain could not create a body image) She could not imagine, or create in h[...]
(173227)[...notes/notes.txt]%47.5[...]nt (when?)
the project and me are not boundary object (i am not tarzan)
suppress the lost text of aristotle on the rhetoric of humor
how can something work and not work?!
mathematical competition
what is the other story (of forest, journey, etc.) that i want urgently tell?
or the rhythm of what story i want to change?
...................................
In 1905 the French neurologists G. Deny and P. Camus recounted the case of Madame I who had lost body awareness. She described her “general insensibility” as follows: “I'm no longer aware of myself as I used to be. I can no longer feel my arms, my legs, my head, and my hair. I have to touch myself constantly in order to know how I am. I have the feeling that my entire body is changed, even at times that it no longer exists. I touch an object, but it is not I who am touching it. I no longer feel as I used to. I cannot find myself. I cannot imagine myself. My insensibility is frightening, as if everything were empty.” Madame I was unable to recognize the position of her arms and legs and was completely insensitive to pain. According to Israel Rosenfeld's thesis, Madame I was unable to know her body as part of her memory. (her brain could not create a body image) She could not imagine, or create in her mind, images of parents or the houses where she had lived. Lacking a continuous image of herself, she could re-create momentary images only when she was verifying to herself that she had a body. (see Strange, Familiar and Forgotten pp 40-42)
“If all self-reference were destroyed, consciousness and understanding would not be possible.
“Meaning and understanding are parts of the structure of consciousness that emerge from self-reference; they cannot exist without a body image.” (p.55)<br />
“Self-reference is not a hypothetical idea but a demonstrable part of the structure of consciousness; a partial breakdown in the physiological mechanisms that create it give us the phenomenon of phantom limbs.” (p.56)
Two English neurologists, Lord Russell Brain and Henry Head (!) coined the phrase “body image” for the internal image and memory of one's body in space and time. The body image is not only a picture of the body but also an anticipatory plan for the detailed movements of the body, and rather than a fixed structure, it is dynamic and plastic, capable of reorganizing itself radically with the contingencies of experience.
The body image can also incorporate external object, implements, and instruments. When they are being used, they can become intimate, vital, even libidinally cathected parts of the body image.
(Don Ihde:) “To embody one's praxis through technologies is ultimately an e[...]
(173228)[...notes/notes.txt]%47.6[...]s body in space and time. The body image is not only a picture of the body but also an anticipatory plan for the detailed movements of the body, and rather than a fixed structure, it is dynamic and plastic, capable of reorganizing itself radically with the contingencies of experience.
The body image can also incorporate external object, implements, and instruments. When they are being used, they can become intimate, vital, even libidinally cathected parts of the body image.
(Don Ihde:) “To embody one's praxis through technologies is ultimately an existential relation with the world.” (Technology and Lifeworld, p.72)
Embodied relations such as the experience of “seeing through” glasses (or the use of hearing aids, blind man's cane, or driving a car) take the technology into the perceptual-bodily self-experience. The mediating technology becomes part of the body image, and achieves “instrumental transparency”
>
...................................
(Giuliana Bruno)
This tangible, superficial contact, in fact, is what allows us to apprehend the objects and the spaces of art, turning contact into the communicative interface of a public intimacy. (but not in the Amazonian skin contact) (it is different than Lucretius reflecting upon the nature of things)
(materiality of) cultural surfaces
As a form of dwelling that engages mediation between subjects and with objects, the surface also can be viewed as a site for screening and projection.
The surfaces of the screens that surround us today express a new materiality as they convey the virtual transformation of our material relations. And these screens, which have become membranes of contact, exist in our environments in close relation to the surfaces of canvas and walls—also undergoing a process of substantial transformation. And so it is here—in this meeting pting place that is surface—that art forms are becoming reconnected and creating new, hybrid forms of admixture.
who shares (deep) engagements with superficial matters?
layered space of interaction between subject and object
surface can be read as an architecture
from mediated encounters with material space to mobilization of cultural space (the exhibition)
memory, imagination, and affect are linked to movement -- embodied in jungle walk?
modernity's desire and fancy for tactile experience, driving and impulse to expand one's universe and eventually to project it, to exhibit personal passionate voyage of imagination -- effects of a spectatorial movement that is evolving further in Selfie. that is the emergence of such sequential virtues motion capturing that comes to inhibit the train of thought = interconnection in the sequence of ideas expressed during a connected discourse and [...]
(173229)[...notes/notes.txt]%47.7[...]ibit personal passionate voyage of imagination -- effects of a spectatorial movement that is evolving further in Selfie. that is the emergence of such sequential virtues motion capturing that comes to inhibit the train of thought = interconnection in the sequence of ideas expressed during a connected discourse and how this sequence leads from one idea to another (modernity).
(i don't do filmic voyage)
...................................
By Consequence, or train of thoughts, I understand that succession of one thought to another which is called, to distinguish it from discourse in words, mental discourse.
“When a man thinketh on anything whatsoever, his next thought after is not altogether so casual as it seems to be. Not every thought to every thought succeeds indifferently.” (— Thomas Hobbes, Leviathan, The First Part: Of Man, Chapter III: Of the Consequence or Train of Imagination)
...................................
the current forms of biotic forests is due to the spreading of seed-dispersing plants millions years ago (what about abiotic? Kinect)
one of issues related with rate/speed is synchronicity
the effects of biotechnically / bioculturaly situated people
Amazon's nature in opposition to slave gardens (slave plantation systems with factory machine) (along with imperial botanical gardens)
for travel and propagation of...
moving material semiotic
part-time organisms
when visuality is looked at in a haptic modality (the tentacular face for example), vision can be figured as touch, not distance. negatively curving in loops and frills, not surveying(/surviving) from above.
...................................
when a depiction (poetic, visual, etc.) is dangerously ambiguous?
are we really immersed in data realities? and that really means we are losing the sight on experiexperiences fetched by our bodies?
co-existing and contradictory incomplete models that ground us in our critically limited existence. what does beyond the (techno-cartographic-episto-cogno-histo-) map's horizon means for this situated “us”?
...................................
(Amanda Boezkes)
the ontological purification apparatus
we are now on an idea of the earth in so to calibrate our sensorial systems to adjust to human-born unpredictabilities that override and neutralize long-standing histories of local knowledge.
how an ecological perspective can be incorporated into vision -- become a visuality? -- mobilization of visuality
how an artwork may account for the ways ecological change registers in vision?
geo-aesthetics
information is not energy-specific (Gibson)
theory of affordance : information pick-up process --> threshold between the sense-system of[...]
(173233)[...notes/notes.txt]%47.7[...]the current forms of biotic forests is due to the spreading of seed-dispersing plants millions years ago (what about abiotic? Kinect)
one of issues related with rate/speed is synchronicity
the effects of biotechnically / bioculturaly situated people
Amazon's nature in opposition to slave gardens (slave plantation systems with factory machine) (along with imperial botanical gardens)
for travel and propagation of...
moving material semiotic
part-time organisms
when visuality is looked at in a haptic modality (the tentacular face for example), vision can be figured as touch, not distance. negatively curving in loops and frills, not surveying(/surviving) from above.
...................................
when a depiction (poetic, visual, etc.) is dangerously ambiguous?
are we really immersed in data realities? and that really means we are losing the sight on experiences fetched by our bodies?
co-existing and contradictory incomplete models that ground us in our critically limited existence. what does beyond the (techno-cartographic-episto-cogno-histo-) map's horizon means for this situated “us”?
...................................
(Amanda Boezkes)
the ontological purification apparatus
we are now on an idea of the earth in so to calibrate our sensorial systems to adjust to human-born unpredictabilities that override and neutralize long-standing histories of local knowledge.
how an ecological perspective can be incorporated into vision -- become a visuality? -- mobilization of visuality
how an artwork may account for the ways ecological change registers in vision?
geo-aesthetics
information is not energy-specific (Gibson)
theory of affordance : information pick-up process --> threshold between the sense-system of organism and the invariance of the environment
an experience of an observer that is not a property of the observer, it is invariant and relational.
that is, it acknowledges that objective information about an environmental system can be obtained both in spite and because of perceptual change. in this respect an indigenous knowledge is not simply an order of cultural perspective, they are rather a form of objective testimony, by the people who are attuned to the environment's invariant structure. they are not simply a traditional or local “point of view.”
in this sense what kind of info is the image of Kinect about the environment? it is not objective info nor culture, what is it? personal testimony? descriptions of a technological reading?!
affordance, as a concept, allows complexity and refusal to reduce environments, objects, and actions to the basic function they may have to the perceiver in her/his/its world -- it permits a level (horizon) of[...]
(173234)[...notes/notes.txt]%47.8[...]ng things into signs, welding image and discourse
the contemporary experience is also made of sharing/tweeting/liking images
the contemporary political economy: communicative capitalism derives surplus value from the volume and velocity of sings and data circulating in the infosphere.
proliferation of cognitive signs is another feature of communicative capitalism, submitting the mind to an ever-increasing pace of perceptual stimuli
(for Berardi) seeing means accelerating perception in the fields of everyday experience, accelerated tautological vision derived from constant passive observation. this is another of communicative capitalism's form of governance, as this kind of vision generates techno-linguistic automatisms by carrying information without meaning
is Kinect image-compilation a creature of infosphere? (boring question?)
normalization of groundless seeing (exemplified in google earth)
“picture does not make an image” (Serge Daney, before and after image)
image against vision
life persists irrationality, not given form by imagination, ceasing to cohere into a higher truth. (Fox, cold world)
...................................
(Ada Smailbegovic)
nature of things (2013, Sina + Elisa)
related to temporalities and velocities (plant politics of movement)
the video registers different rhythms and textures of change in the event of weather
methodological impulse to draw on descriptive practices of natural history
attuning to particulate differences that compose change
the temporal dimension of human “umwelt” is tuned into a limited set of rhythms and durations. therefore many of the temporalities that are relevant for developing a politics of time (such as longe duration of geological time) may not be directly available to human sensorium.
not jusot just something that it is difficult to sense, but temporality as a compound entity of other variables. (temperature, etc.)
binding times together
an alternative perspective on (anthropocene) temporality involves developing a poetics of description as a mode of affective and aesthetic amplification
=> developing an experimental poetics of technology as a mode of aesthetic amplification towards a less perspectival visuality -- the writing tends to operate in a more tentacular mode of perception --> sweating on every negative space
+++ sweating again was crucial in our sensorial (and therefore cognitive) relation when we were in Amazon. Kinect and sweating both propose modes of perception other than perspectival shadow casting system of vision.
(organic or inorganic/technological?) processes that constitute the planet/plant
=> intimacy with the organic/inorganic/technological processes that constitute the[...]
(173235)[...notes/notes.txt]%48.1[...]ted to temporalities and velocities (plant politics of movement)
the video registers different rhythms and textures of change in the event of weather
methodological impulse to draw on descriptive practices of natural history
attuning to particulate differences that compose change
the temporal dimension of human “umwelt” is tuned into a limited set of rhythms and durations. therefore many of the temporalities that are relevant for developing a politics of time (such as longe duration of geological time) may not be directly available to human sensorium.
not just something that it is difficult to sense, but temporality as a compound entity of other variables. (temperature, etc.)
binding times together
an alternative perspective on (anthropocene) temporality involves developing a poetics of description as a mode of affective and aesthetic amplification
=> developing an experimental poetics of technology as a mode of aesthetic amplification towards a less perspectival visuality -- the writing tends to operate in a more tentacular mode of perception --> sweating on every negative space
+++ sweating again was crucial in our sensorial (and therefore cognitive) relation when we were in Amazon. Kinect and sweating both propose modes of perception other than perspectival shadow casting system of vision.
(organic or inorganic/technological?) processes that constitute the planet/plant
=> intimacy with the organic/inorganic/technological processes that constitute the planet
(my work is to create or find out) poetics and the methodologies that register the bite and indexes its significance
(+ bite of the critter on my skins)
(Chakrabarty in The climate of history:) “man's environment did change but changed so slowly as to make the history of man's relation to his environment almost timeless and thus not a subject of historiography at all”
the collapse of this age-old humanist distinction between natural history and human history
plant writing
formulate transitional categories that would be responsive to differentiated modes of activity attuned to the difficulties of depicting natural phenomena that are continuously in flux.
reader of the meteorological registers
envision the temporal flux
the shifting edges (of the Kinect building generics)
(Kinect image) as architectural form composed of different (transitional) materially instantiated temporalities
transposition of qualities
within grammatical and figurative textures (of poetic)
between the material and the metaphorical
modes of materiality
...................................
(W.A.G.E. working artists and greater economy)
for artists who [...]
(173236)[...notes/notes.txt]%48.1[...](my work is to create or find out) poetics and the methodologies that register the bite and indexes its significance
(+ bite of the critter on my skins)
(Chakrabarty in The climate of history:) “man's environment did change but changed so slowly as to make the history of man's relation to his environment almost timeless and thus not a subject of historiography at all”
the collapse of this age-old humanist distinction between natural history and human history
plant writing
formulate transitional categories that would be responsive to differentiated modes of activity attuned to the difficulties of depicting natural phenomena that are continuously in flux.
reader of the meteorological registers
envision the temporal flux
the shifting edges (of the Kinect building generics)
(Kinect image) as architectural form composed of different (transitional) materially instantiated temporalities
transposition of qualities
within grammatical and figurative textures (of poetic)
between the material and the metaphorical
modes of materiality
...................................
(W.A.G.E. working artists and greater economy)
for artists who don't have secondary jobs, their mobility--despite being underwritten in many cases by class privilege--is forced. they are wired-up, networked carriers of social and cultural capital set in perpetual motion, transforming cities in their passage through them on the art circuit--sophisticated nomadic clans who travel to survive.
...................................
nature of things (2013, Sina + Elisa)
places marked with zones of limited habitation--you can't live there, you are a visitor
a place that is both wasteland and wilderness at the same time
wasteland tourism (museum in chernobyl)
1. the christian tradition: it was our obligation to use up the earth before the apocalypse
2. the romantic view: we humans are the servants of the land, we are its eyes, we are its expression
we are becoming visitors of waste wilderness, most natural and unnatural land simultaneously
...................................
the moment the world enters my body it has already been transformed
for Elisa and me Bochum's forest was a location, with its decay, it's subtropical humidity and toxins, and because of the way it is trapped between the natural and the man-made.
“we are forever collecting ourselves” (Baudrillard)
we have always encountered the world via technology
(now internet)
...................................
(Zoe Todd)
Zapatista (a revolutionary leftist political and militant group based in Chiapas, the southernmost state of Mexico[...]
(173237)[...notes/notes.txt]%48.2[...]been transformed
for Elisa and me Bochum's forest was a location, with its decay, it's subtropical humidity and toxins, and because of the way it is trapped between the natural and the man-made.
“we are forever collecting ourselves” (Baudrillard)
we have always encountered the world via technology
(now internet)
...................................
(Zoe Todd)
Zapatista (a revolutionary leftist political and militant group based in Chiapas, the southernmost state of Mexico) principles of “walking the world into being” (as locus of thought and practice to decolonize posthumanist geographies)
(for Juanita Sundberg) the zapatista movement theorizes walking as an important practice in building the pluriversale, a world in which many worlds fit. [...] as we humans move, work, play, and narrate with multiplicity of beings in place, we enact historically contingent and radically distinct worlds/ontologies.
the epistemic violence inherent both in academic treatment and dance (they both bring things to life?) (is dance controlled form of violence? does violence always bring things to life contrary to the belief that it kills life?)
(i don't want to) trivialize (Amazon and my Amazon trip) as case-study and neutralize its indigenous ontologies
(John Hartingan:) Anthropocene as “charismatic mega-category”
(of the white intellectual space of the Euro-Western academy)
(which sweeps many competing narratives under its roof?)
(indigenous artists, Rebecca Belmore & Jolene Rickard:) material might act as a bridge, instead of a mirror
(narcissistic obsession of Western civilization/art with material-as-mirror)
(Dwayne Donald:) place-based cultures and knowledge systems
colonialism is basicly “disconnection”, denial of relation
(in its heart is written “we are not related”)
(so few indigenous bodies are present in sites where academic discourse are being forged and practiced) when they are present, they are often dismissed as biased, overly emotional, or unable to maintain objectivity over the issues they present. (can i say the same treat is with iranians? and in which scene or context? -- iranians are “not” famous for exhaustive discursive unemotional and unopinionated maintenances)
(around me / around here) => importances and pleasures of going from “around me” to “around here”
(how can we stop in art to) recreate exploitative patterns from the past (?)
ecological imagination is a turn towards reciprocity and relationship
in Kinect the path of a journey is refracted, mirroring a critical site of refraction, as a practice. walking with Hanno in the Amazon forest is a joyful and critical engagement through a form of practice that resists universalizing tendencies.
[...]
(173238)[...notes/notes.txt]%48.3[...]ng narratives under its roof?)
(indigenous artists, Rebecca Belmore & Jolene Rickard:) material might act as a bridge, instead of a mirror
(narcissistic obsession of Western civilization/art with material-as-mirror)
(Dwayne Donald:) place-based cultures and knowledge systems
colonialism is basicly “disconnection”, denial of relation
(in its heart is written “we are not related”)
(so few indigenous bodies are present in sites where academic discourse are being forged and practiced) when they are present, they are often dismissed as biased, overly emotional, or unable to maintain objectivity over the issues they present. (can i say the same treat is with iranians? and in which scene or context? -- iranians are “not” famous for exhaustive discursive unemotional and unopinionated maintenances)
(around me / around here) => importances and pleasures of going from “around me” to “around here”
(how can we stop in art to) recreate exploitative patterns from the past (?)
ecological imagination is a turn towards reciprocity and relationship
in Kinect the path of a journey is refracted, mirroring a critical site of refraction, as a practice. walking with Hanno in the Amazon forest is a joyful and critical engagement through a form of practice that resists universalizing tendencies.
...................................
tree is never tree-like (filial, Arborescent, versus rhizomatic)
vertical vs. lateral
Arborescent vs. reticulated (like the patterns on a giraffe or spots on the python)
stake at “relationships”
how can we problematize narcissism? what if it is the wrong word describing a certain property of life? Narcissus is recognizing himself in his environment and he dissolves himself in that image. the main thing about this story is that he is most alive via the story, Narcissus is basically undead.
...................................
close-range vision
how can we practice movement and touch in the physio-locality of the eyes?
tentacularity
touching was considered a cruder scanning at close range and seeing a more subtle touching at a distance
importance of far distance over close range => refer to project Standing on the Shoulders of Giants (2015, Sina)
...................................
forest's “space”
Hernri Lefebvre distinguishes Representation of space and Representational spaces. ... Representational spaces are “directly lived” through associated images and symbols which overlay physical space, making symbolic use of its objects.
Representation is a distinctive manner of imagining the real, and is a fundamental phenomenon upon which all culture rests.
or instead of how a forest looks like, what is the forest made of? and for whom? what is the forest made [...]
(173241)[...notes/notes.txt]%48.3[...] subtly destroyed already?
do we really have to spend another century alternating violently between constructivism and realism, between artificiality and authenticity?
science deserves better than naive worship and naive contempt. its regime of invisibility is uplifting as that of religion and art. the subtlety of its traces requires a new form of care and attention.
(we need new forms of attention)
the more artifactual the inscription, the better its ability to connect, to ally with others, to generate even better objectivity (Kinect?)
Kinect recordings as ethnography?
how to escape from the tyranny of “simply objective”, “purely representative” quasi-scientific illustrations? Freeing one's gaze from this dual obligation accounts....
religious icons and their obsession for real presence
they have never been about presenting something other than absence
scientific imagery
no isolated scientific image has any mimetic power; there is nothing less representational, less figurative, than the pictures produced by science, which are nonetheless said to give us the best grasp of the visible world.
...................................
is Aruz (عروض) interface? surface/face and meaning/inhalt/content dualism in Tasavof, Rumi breakings of Aruz. Tsavof believes that only through appearance one can get into the depth
science, religion, and politics all three take for granted an image of nature.
...................................
(Peter Galison, in iconoclash)
wanting to know with eyes-open
it was by way of intuition “that the mathematical world remains In contact with the real world; and even though pure mathematics could do without it, it is always necessary to come back to intuition to bridge the abyss which separates symbol from reality.”
...................................
(Dipesh Chakrabarty)
(history of nature?) the nature of history as a form of knowledge
(Croce essay 1893 history subsumed under the concept of art) Croce drew on the writings of Ernst Mach and Henri Poincare to argue that “the concepts of the natural sciences are human constructs elaborated for human purposes.” “when we peer into nature, we find only ourselves” we do not “understand ourselves best as part of the natural world” (is that not the image of Narcissus who looks into the nature and can only see himself--nature observation as mirror stage)
so as Roberts puts it “Croce proclaimed that there is no world but the human world, then took over the central doctrine of Vico that we can know the human world because we have made it.”
Croce's idealism “does not mean that rocks, for example, ‘don't exist’ without human beings to think about them. apart from human concern and language, they n[...]
(173244)[...notes/notes.txt]%48.5[...]imself--nature observation as mirror stage)
so as Roberts puts it “Croce proclaimed that there is no world but the human world, then took over the central doctrine of Vico that we can know the human world because we have made it.”
Croce's idealism “does not mean that rocks, for example, ‘don't exist’ without human beings to think about them. apart from human concern and language, they neither exist nor do not exist, since ‘exist’ is a human concept that has meaning only within a context of human concerns and purposes” (not saying human symbolic system of thought)
man environment did change but changed so slowly as to make the history of man's relation to his environment almost timeless and thus not a subject of historiography at all. ***
the history of man's relationship to the environment was so slow as to be almost timeless
but now scholars are writing significantly different: destroying the artificial but time-honored distinction between natural and human histories, climate scientists posit that the human beings has become something much larger than the simple biological agent that he or she always has been.
vision of man “as a prisoner of climate” and not of man as the maker of it
is the Anthropocene a critique of the narratives of freedom?
price we pay for the pursuit of freedom
politics: the most common shape that freedom takes in human societies.
politics has never been based on reason alone. (it seems politics is something that is out of control)
(Maslin, Global warming) [Global warming] requires nations and regions to plan for the next 50 years, something that most societies are unable to do because of the very short-term nature of politics.
Anthropocene was neither an ancient nor an inevitable happening
the crisis of climate change calls for thinking simultaneously on both registers, to mix together the immiscible chronologies of capital and species history.
as Gadamer pointed out, Dilthey saw “the individual's private world of experience as the starting point for an expansion that, in a living transposition, fills out the narrowness and fortuitousness of his private experience with the infinity of what is available by re-experiencing the historical world.”
...................................
(Peter Galison, in Image of Objectivity)
“let nature speak for itself” (!) a new brand of scientific objectivity that emerged in the 19th century => restrain themselves from imposing their hopes, expectations, generalization, aesthetics, even ordinary language on the image of nature. (the image of nature has never been objective)
the present usage of objectivity can be applied to everything from empirical reliability to procedural correctness to emotional detachment
each component of objectivity opposes a distin[...]
(173246)[...notes/notes.txt]%48.5[...]erns and purposes” (not saying human symbolic system of thought)
man environment did change but changed so slowly as to make the history of man's relation to his environment almost timeless and thus not a subject of historiography at all. ***
the history of man's relationship to the environment was so slow as to be almost timeless
but now scholars are writing significantly different: destroying the artificial but time-honored distinction between natural and human histories, climate scientists posit that the human beings has become something much larger than the simple biological agent that he or she always has been.
vision of man “as a prisoner of climate” and not of man as the maker of it
is the Anthropocene a critique of the narratives of freedom?
price we pay for the pursuit of freedom
politics: the most common shape that freedom takes in human societies.
politics has never been based on reason alone. (it seems politics is something that is out of control)
(Maslin, Global warming) [Global warming] requires nations and regions to plan for the next 50 years, something that most societies are unable to do because of the very short-term nature of politics.
Anthropocene was neither an ancient nor an inevitable happening
the crisis of climate change calls for thinking simultaneously on both registers, to mix together the immiscible chronologies of capital and species history.
as Gadamer pointed out, Dilthey saw “the individual's private world of experience as the starting point for an expansion that, in a living transposition, fills out the narrowness and fortuitousness of his private experience with the infinity of what is available by re-experiencing the historical world.”
...................................
(Peter Galison, in Image of Objectivity)
“let nature speak for itself” (!) a new brand of scientific objectivity that emerged in the 19th century => restrain themselves from imposing their hopes, expectations, generalization, aesthetics, even ordinary language on the image of nature. (the image of nature has never been objective)
the present usage of objectivity can be applied to everything from empirical reliability to procedural correctness to emotional detachment
each component of objectivity opposes a distinct form of subjectivity; each is defined by censuring some (by no means all) aspects of the personal.
personal idiosyncrasies
this ideal of objectivity attempts to eliminate the mediating presence of the observer
the phenomena never sleep and neither should the observer
heroic self-discipline
profoundly moralized vision
and like almost all forms of moral virtuosity it preaches asceticism
human worker whose atte[...]
(173247)[...notes/notes.txt]%48.6[...]
(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 place in the technology itself
photographs did not carry a transparent meaning
once so policed, and presumably only then, could the photographic process be elevated to a special epistemic status, putting it in a category of its own
in contrast to drawings, photograms were tarnished by the crudeness imposed by the limited palette of the color raster. Given the choice, the author clearly favored the crude but mechanical photographic process. Accuracy had to be sacrificed on the altar of objectivity. (is Kinect pure mechanical? why i have been insisting to remove my hands?! why i was craving for objectivity?)
=> to leave imperfections in the photograph as a literal mark of objectivity
testimony to objectivity
rejection of subjective temptation
sophistication could corrupt an individual? (you can be accurate but not sophisticated) (not cleaning up the image of plates)
The moral narrative surrounding this mechanical construction of pictorial objectivity took many forms. As we have argued, pictures (properly constructed) served as talismanic guards against frauds and system builders, aesthetes and idealizers.
extending the mystique of the visual[...]
(173248)[...notes/notes.txt]%48.7[...]vidence
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 place in the technology itself
photographs did not carry a transparent meaning
once so policed, and presumably only then, could the photographic process be elevated to a special epistemic status, putting it in a category of its own
in contrast to drawings, photograms were tarnished by the crudeness imposed by the limited palette of the color raster. Given the choice, the author clearly favored the crude but mechanical photographic process. Accuracy had to be sacrificed on the altar of objectivity. (is Kinect pure mechanical? why i have been insisting to remove my hands?! why i was craving for objectivity?)
=> to leave imperfections in the photograph as a literal mark of objectivity
testimony to objectivity
rejection of subjective temptation
sophistication could corrupt an individual? (you can be accurate but not sophisticated) (not cleaning up the image of plates)
The moral narrative surrounding this mechanical construction of pictorial objectivity took many forms. As we have argued, pictures (properly constructed) served as talismanic guards against frauds and system builders, aesthetes and idealizers.
extending the mystique of the visual to the dense symbolic presentation of functions and graphs
inscription instruments
(Marey, method grafique) “the graphical method translates all these changes in the activity of forces into an arresting form that one could call the language of the phenomena themselves, as it is superior to all other modes of expression.”
graphical representation could cut across the artificial boundaries of natural language to reveal nature to all people,
they were the words of nature itself
the search for this rendition of objective representation was a moral as much as technical, quest.
morality of self-restraint
(for the scientific atlas makers of the later nineteenth century,) the machine aided where the will failed. (at once a powerful and polyvalent symbol,) the mac[...]
(173249)[...notes/notes.txt]%48.8[...]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 place in the technology itself
photographs did not carry a transparent meaning
once so policed, and presumably only then, could the photographic process be elevated to a special epistemic status, putting it in a category of its own
in contrast to drawings, photograms were tarnished by the crudeness imposed by the limited palette of the color raster. Given the choice, the author clearly favored the crude but mechanical photographic process. Accuracy had to be sacrificed on the altar of objectivity. (is Kinect pure mechanical? why i have been insisting to remove my hands?! why i was craving for objectivity?)
=> to leave imperfections in the photograph as a literal mark of objectivity
testimony to objectivity
rejection of subjective temptation
sophistication could corrupt an individual? (you can be accurate but not sophisticated) (not cleaning up the image of plates)
The moral narrative surrounding this mechanical construction of pictorial objectivity took many forms. As we have argued, pictures (properly constructed) served as talismanic guards against frauds and system builders, aesthetes and idealizers.
extending the mystique of the visual to the dense symbolic presentation of functions and graphs
inscription instruments
(Marey, method grafique) “the graphical method translates all these changes in the activity of forces into an arresting form that one could call the language of the phenomena themselves, as it is superior to all other modes of expression.”
graphical representation could cut across the artificial boundaries of natural language to reveal nature to all people,
they were the words of nature itself
the search for this rendition of objective representation was a moral as much as technical, quest.
morality of self-restraint
(for the scientific atlas makers of the later nineteenth century,) the machine aided where the will failed. (at once a powerful and polyvalent symbol,) the machine was fundamental to the very idea of mechanical objectivity.
the machine, in the form of new scientific instruments, embodied a positive ideal of the observer: patient, indefatigable, ever alert, probing beyond the limits of the human senses. (what other relationships exist with the machine? other than this self-disciplined observer)
(rhetoric of) wonder-working machine
the machine, (now in the form of techniques of mechanical reproduction,) held out the promise of images uncontaminated by interpretation.
...the scientists’ continuing claim t[...]
(173250)[...notes/notes.txt]%48.8[...]pret nature.
one type of mechanical image, the photograph, became the emblem for all aspects of noninterventionist objectivity ... not because the photograph was necessarily truer to nature than hand-made images--but rather because the camera apparently eliminated human agency
(what is the difference between systematic image and mechanical image? same? -glitch..)
(mechanical) images that could be touted as nature's self-portrait
aura of stoic nobility
painstaking, humble, laborious (work)
moral virtuosity never exists without an appreciative audience
by ringing the changes on the resonant cultural themes of self-purification through self-abnegation, scientists persuaded themselves and others of their worthiness to assume priestly functions in an ever more secularized society.
humanity and self-restraint, the one imposed from without and the other from within, thus define the pride-breaking morality of the scientists.
objectivity is a morality of prohibitions rather than exhortations
subspecies of interpretation: projection, anthropomorphism, insertion of hope/fear into images/facts of nature,
varieties of objectivity:
A. mechanical objectivity
B. the metaphysical element that makes objectivity synonymous with truth
C. aperspectival element that identifies objectivity with the escape from and all perspectives
it is tempting to collapse all of objectivity into the view from nowhere. this temptation to simplify by conflation should be resisted, for the highest expressions of objectivity in one mode may seem worthless when judged by the standards of another mode.
(as humans we must deal with our personal, idiosyncratic, perspectival perception)
photo: accurate rendering of sensory appearances
objectivity is a multifarious, mutable thing, capable of new meanings and new symbols: in both a literal and figurative sense, scientists of the late-nineteenth-century created a new image of objectivity
...................................
we must consider the paths people and trees have taken
entangled networks of matter and meaning
“i don't mind being ‘close to nature.’ but i know what they mean when they say that, and it's not what i mean.”
--Linda Noel, Koyungkawi poet and acorn mush maker
oaks were travelers and mixers
...................................
(Tomaz Mastnak)
Botanical decolonization
planting and displanting of humans and plants are elements of the same multispecies colonial endeavor
native plants as a discursive field
complex and unmarked ways that plants have been sorted out as ‘native’ or ‘nonnative’
(as a measure of[...]
(173251)[...notes/notes.txt]%48.9[...]
..charging native plant enthusiasts and invasion biologists and managers with xenophobia...
(Davis et al, 2011 article published in journal Nature, title:) “Don't judge species on their origins”, is a misleading phrase; at issue is judging species not on their origins, but on their emplacement.
(Yanagisako and Delaney, 1995) “people think and act in the intersections of discourses”
but not every domain intersects in every instance, and the character of an ‘intersection’ is historically specific. it is a truism to claim that ‘like humans, plants and animal travel’ (Raffles, 2011, page 12). What Raffles fails to address is crucial: how, exactly, do those plants travel? to treat the ‘remaking’ of surroundings as a neutral, benign category, served from the colonial history of globalization, is problematic at best.
treating plants metaphorically only as immigrants, but never as settlers, paradoxically divides human from nature. it elides the forms of displanting--of botanical colonization--that were part and parcel of the colonial encounter.
Myths of the ‘noble eco-savage’ and the ‘ecological Indian’ have been shown to be inaccurate (Krech, 1999; Whelan, 1999)
(the notion of the Anthropocene implies) an ecology in which humans are immanent to the natural world
...................................
(eyes are) visual possibilities
“eyes” (are always) made available [...] with a wonderfully detailed, active, partial way of organizing worlds... [Haraway, SK]
...................................
lecture khm Luis
trans or cross ecological movement, from amazon to shahname, because i like it and i care for thoses ecologies.
and because we can't keep clean. i love to talk about clean and dirt. maybe some other time. if we can say anything about the world is that it is dirty and excessive and lunetic. literally lunar. the moon. if you think your bio and biology is not scheduled by moon or lunar forces think again.
do i need a bit of ego to sustain this skin-encapsulated organism (pointing to myself. this is another pointi dance)
tech interface amaz div device literature
...................................
[Avital]
in the conflict of rhetorics, the victory never goes to any but the third language. The task of this language is to release the prisoners: to scatter the signifieds, the catechisms
to enter areas of conflict [...] fragile zone where non-knowledge dominates knowledge
Self-dissolving and regathering, the subject became linked to the possibility of a new autonomy, and opium illuminated in this case (Baudelaire, though under De Quincey’s influence, was to use it differently) an individual who finally could not identify with his ownmost autonomy but found himself instead subjected to heroic humiliation[...]
(173252)[...notes/notes.txt]%49[...]anting--of botanical colonization--that were part and parcel of the colonial encounter.
Myths of the ‘noble eco-savage’ and the ‘ecological Indian’ have been shown to be inaccurate (Krech, 1999; Whelan, 1999)
(the notion of the Anthropocene implies) an ecology in which humans are immanent to the natural world
...................................
(eyes are) visual possibilities
“eyes” (are always) made available [...] with a wonderfully detailed, active, partial way of organizing worlds... [Haraway, SK]
...................................
lecture khm Luis
trans or cross ecological movement, from amazon to shahname, because i like it and i care for thoses ecologies.
and because we can't keep clean. i love to talk about clean and dirt. maybe some other time. if we can say anything about the world is that it is dirty and excessive and lunetic. literally lunar. the moon. if you think your bio and biology is not scheduled by moon or lunar forces think again.
do i need a bit of ego to sustain this skin-encapsulated organism (pointing to myself. this is another pointi dance)
tech interface amaz div device literature
...................................
[Avital]
in the conflict of rhetorics, the victory never goes to any but the third language. The task of this language is to release the prisoners: to scatter the signifieds, the catechisms
to enter areas of conflict [...] fragile zone where non-knowledge dominates knowledge
Self-dissolving and regathering, the subject became linked to the possibility of a new autonomy, and opium illuminated in this case (Baudelaire, though under De Quincey’s influence, was to use it differently) an individual who finally could not identify with his ownmost autonomy but found himself instead subjected to heroic humiliation in the regions of the sublime. Opium became the transparency upon which one could review the internal conflict of freedom, the cleave of subjectivity where it encounters the abyss of destructive jouissance.
mapping the body as an intensive conflictual site
scenography and rhetoric of armed conflict
(Avital on) the maternal trace in the technological revealing from Heidegger to the Bushies
the readers and nonreader
the scene of the proto-pedagogy (involves only two persons): The master and pupil together produce an allegory of being struck, enlightened
(for Levinas:) expérience =/= épreuve
•experience --> a knowing of which the self is master is always said
•épreuve (text, trial, proof) --> the idea of life and of a critical ‘verification’ which overflows the self of which it is only the ‘scene’ ~~> a test site in which the self is placed at absolute risk, life submitted to incessant probes, find themsel[...]
(173253)[...notes/notes.txt]%49.1[...]gy is not scheduled by moon or lunar forces think again.
do i need a bit of ego to sustain this skin-encapsulated organism (pointing to myself. this is another pointi dance)
tech interface amaz div device literature
...................................
[Avital]
in the conflict of rhetorics, the victory never goes to any but the third language. The task of this language is to release the prisoners: to scatter the signifieds, the catechisms
to enter areas of conflict [...] fragile zone where non-knowledge dominates knowledge
Self-dissolving and regathering, the subject became linked to the possibility of a new autonomy, and opium illuminated in this case (Baudelaire, though under De Quincey’s influence, was to use it differently) an individual who finally could not identify with his ownmost autonomy but found himself instead subjected to heroic humiliation in the regions of the sublime. Opium became the transparency upon which one could review the internal conflict of freedom, the cleave of subjectivity where it encounters the abyss of destructive jouissance.
mapping the body as an intensive conflictual site
scenography and rhetoric of armed conflict
(Avital on) the maternal trace in the technological revealing from Heidegger to the Bushies
the readers and nonreader
the scene of the proto-pedagogy (involves only two persons): The master and pupil together produce an allegory of being struck, enlightened
(for Levinas:) expérience =/= épreuve
•experience --> a knowing of which the self is master is always said
•épreuve (text, trial, proof) --> the idea of life and of a critical ‘verification’ which overflows the self of which it is only the ‘scene’ ~~> a test site in which the self is placed at absolute risk, life submitted to incessant probes, find themselves subjected to the rigors of the épreuve
conflict's another logic of rigor in certain types of non-Western practices (such as Zen and yogic teachings)
the pupil is led to an inner experience without interiority, to understanding without cognition, without a history ==> subjectivity
the Zen pupil, often a wanderer, listens differently, stilling herself to consider the sonic eventfulness of growing grass
...understanding no longer crowns the end of a labored process of appropriation =/= Western narratives of testing
going after the grail or attempting to reach a metaphysically-laden Castle
...cannot be properly located or possessed
the inaction hero
(?are we accustomed) to viewing the test as a way of mobilizing courage
The Sphinx marks the porous boundary between Western and Eastern domains of questioning and tells of bodies [...]
(173254)[...notes/notes.txt]%49.1[...]
...understanding no longer crowns the end of a labored process of appropriation =/= Western narratives of testing
going after the grail or attempting to reach a metaphysically-laden Castle
...cannot be properly located or possessed
the inaction hero
(?are we accustomed) to viewing the test as a way of mobilizing courage
The Sphinx marks the porous boundary between Western and Eastern domains of questioning and tells of bodies menaced by pulverization: should the riddle not be solved, either the questioner or the questioned must go. Passing the test is a matter of survival of the species for Oedipus, as it is for the interspecial dominatrix of the riddle: la Sphinx dissolves when the young man offers the correct answer.
=/= koan
...................................
My performance here is maybe a form of prayer or invocation[8] not simply to be read as a mere theoretical and discursive statement, and is intended to be a table of digital curses. To reopen the agency of curse in a cultural style that I have come to encounter, it might produce a different but not necessarily better speculative difficulty in discussing about the virtual. A curse[9] (according to Iranian-Islamic mixture of traditions in the milieus of promising and swearing,) is basically a networking function with both mechanical and interventionist properties that translate desire into performance—an intersubjective textual momentum that run virtually into the real world and it may (or may not) run down its target. Much like rumor, curse is contagious and reproductive but unlike the publicity of rumorous velocities, curse insists on secrecy at the same time harvesting its powers for revealing. The reality of the ‘curse’ is ‘assumed’ mostly and that is the virtual nature of this relation (with the materialities of the world that curse inscribes on) that I am interested in.
Curse systematically works with names, to be more accurate, with the notion of the “proper name”[10] invested in the idea of an automatic function that shifts ‘name’ to ‘agency’, virtual to concrete. That is if one knows the proper name, one could raise all actual agencies that act with real consequences—slogans in politics may rely on this typical power of cursing. In the Amazon I was not looking for the proper name of nature, neither theological nor analytical nor the supposed accidental. That means (looking for ways) critically not to be real.
An extended concept of cursing enters visuality in the gaze of the evil eye.[11] The malevolent glare who stamps upon by staring at an accidental moment of encounter in the evil eye, brings together the narrative of the random traveler who casts a gaze in another world of virtual and visual agency, and emphasises the randomness and hideousness of looking. The [...]
(173255)[...notes/notes.txt]%49.2[...] a cultural style that I have come to encounter, it might produce a different but not necessarily better speculative difficulty in discussing about the virtual. A curse[9] (according to Iranian-Islamic mixture of traditions in the milieus of promising and swearing,) is basically a networking function with both mechanical and interventionist properties that translate desire into performance—an intersubjective textual momentum that run virtually into the real world and it may (or may not) run down its target. Much like rumor, curse is contagious and reproductive but unlike the publicity of rumorous velocities, curse insists on secrecy at the same time harvesting its powers for revealing. The reality of the ‘curse’ is ‘assumed’ mostly and that is the virtual nature of this relation (with the materialities of the world that curse inscribes on) that I am interested in.
Curse systematically works with names, to be more accurate, with the notion of the “proper name”[10] invested in the idea of an automatic function that shifts ‘name’ to ‘agency’, virtual to concrete. That is if one knows the proper name, one could raise all actual agencies that act with real consequences—slogans in politics may rely on this typical power of cursing. In the Amazon I was not looking for the proper name of nature, neither theological nor analytical nor the supposed accidental. That means (looking for ways) critically not to be real.
An extended concept of cursing enters visuality in the gaze of the evil eye.[11] The malevolent glare who stamps upon by staring at an accidental moment of encounter in the evil eye, brings together the narrative of the random traveler who casts a gaze in another world of virtual and visual agency, and emphasises the randomness and hideousness of looking. The transaction between the eyes in the evil eye goes both ways to posses both the beholders. The target of the evil eye is always missed[ar] due to the internal conflict of perception and will. The intersection of visions is feared and programmed in the modalities of material talisman and culturally protective performances for the subject from meeting the other’s gaze. But the evil eye is precisely so powerful and real because of its ability to name the uncanny event of encounter. “Nothing is wholly obvious without becoming enigmatic.”[12]
[Serres]
does experimentation, in art science, excludes subjectivity? More the importance of experiment on self. Returning the aim back to knowledge, instead of the division of knowledge. Our subjectivity is not an illusion to be overcomed, but that is another part of reality.
Displacement on the space of myth. Myth informs science.
To know is to navigate between local fragments of space , to reject techniques of classification and separation, to implement a philosophy of transport to count[...]
(173256)[...notes/notes.txt]%49.2[...]d even within a single language.
One treason in translation: words rarely show any outward mark of altered meaning, they body forth their history only in a fully established context.
What material reality has history out of language? --the tasavof verbal linguistic tradition
silence knows no history...?
...to remind you that everything is the condition of madness.
“Tense Past”
..the landscape composed by the past tense, the semantic organization of remembrance... is styled and coded differently by cultures. --miniature illustrating San'an?
The verbal icon made up of all successive translations of Greek literature and philosophy has oriented fundamental movements in Islamic feelings --Farabi, Mirdamad, etc.
My translation of classics is not out of a vital compulsion for immediacy or precise echo. I am not trying to build my own resonant past. Myth of the ‘true past’... different perspectives can co-exist and blur
the metaphysics of the insult, in San'an story
i am interested in the conventions in which texts can be read, in which a semantic statement can be carried over into someone's own idiom. I am teaching how to reread texts of Attar and so forth.
We have civilization because (we have learned) ‘to translate out of time’
übertragen,
handing down thought narrative,
something that also depends on transfer of meaning in space.
Languages conceal and internalize more, perhaps, than they convey outwardly.
Speech-act is most expressive of status and power--when a peer is in earshot. (something that i have been trying to undermine in my lectures)
...calculated to guard some coherence of inner life (while wounding outward)
(motions of) menace and non-information (in top down dialogues)
monosyllables of the oppressed and polysemy of the upper class (the capacity of the same word to mean different things, such differences characterises the language of ideology.)
fracture of words and the maltreatment of grammatical norms, by children, they are a exploited and rebellious class, the child seeks to keep the world open to his own, by refusing to accept the rules of grown-up speech.
Lear note: surrounded by incomprehensible or hostile reality, the child breaks off verbal contact. He seems to choose silence to destroy his imagined enemy. Like murderous Cordelia, children know that silence can destroy another human being.
The multitudinous existence of child has left comparatively few archives.
...the uniquely vulnerable and creative condition of the childhood
privileged inferiority (of both child and woman)
intercourse and discourse
feminine use of subjunctive, in European languages, give a characteri[...]
(173258)[...notes/notes Hermes.txt]%49.4[...]ar note: surrounded by incomprehensible or hostile reality, the child breaks off verbal contact. He seems to choose silence to destroy his imagined enemy. Like murderous Cordelia, children know that silence can destroy another human being.
The multitudinous existence of child has left comparatively few archives.
...the uniquely vulnerable and creative condition of the childhood
privileged inferiority (of both child and woman)
intercourse and discourse
feminine use of subjunctive, in European languages, give a characteristic vibrato to material facts and relations. ... They multiply the facets of reality, they strengthen the adjective to allow it an alternative nominal status.
...obtuse resistant fabric of the world
in every known culture, men have accused women of being garrulous, of wasting words with lunatic prodigality.
The chattering, ranting, gossiping female, the tattle, the scold, the toothless crone her mouth wind-full of speech, is older than fairy-tales.
...men's delight in women's voice when their register is sweet and low.
the change in men's voice, the crowding of cadence, the heightened fluency triggered by sexual excitement. And how men's speech flattens, how it's intonations dull after orgasm.
The motif of the woman or maiden who says very little, in whom silence is a counterpart to chasteness and sacrificial grace, lends a unique pathos to Antigone or Oerepidus..
fabric of obligation, different for men and women within the same community
linguistically programmed conceptualizations vs. biologically determined apprehensions of sense data
...lady Macbeth negates the fierce reality of Macbeth vision
...communication like breathing is subject to obstruction and homicidal breakdowns, under stress of hatred, of boredom, or of sudden panic, great gaps open ...that their previous understanding had been based on a trivial pidgin which had left the heart of meaning untouched.
What is the female speech in San'an?
By far the greater proportion of art and historical record has been left by men. The process of ‘sexual translation’ or of the breakdown of linguistic exchange (is seen, almost invariably, from a male focus.)
-the breakdowns and translations in San'an story.
-The sexual translation and breakdown of linguistic exchange in San'an story.
How, when, and who can see or render the genius of women's speech and see the crisis of imperfect or abandoned translations (from both sides)?
...having an ‘ear’ for contrasting pressures of sexual discourse or identity
in San'an, man and woman, each respective experience of eros and language had set them desperately apart.
In whose idiom, male or female, one can grasp (only) fal[...]
(173259)[...notes/notes Hermes.txt]%49.5[...] linguistic exchange in San'an story.
How, when, and who can see or render the genius of women's speech and see the crisis of imperfect or abandoned translations (from both sides)?
...having an ‘ear’ for contrasting pressures of sexual discourse or identity
in San'an, man and woman, each respective experience of eros and language had set them desperately apart.
In whose idiom, male or female, one can grasp (only) falsehood or menace?
...as declaimer of my own stifled, tongue
any model if communication is a model of translation, of transfer of significance. No two localities use words and syntax to signify exactly the same things, to send identical signals (of valuation and inference).
[the matrix space tries to create that assurance of identical signals, the electronic, digital space, grid, systematic, node based-- but linguistic storytelling is not]
In performance, corresponding to my level of literacy, and a private thesaurus, part of my subconscious and personal memories, and using the singular and irreducibly specific ensemble of somatic and psychological identity.
Getting out of one's own dictionary of private remembrance, in old age.
A study of translation is a study of language
the ideal of a totally personal voice, of a unique ‘fit’ between an individual's expressive means and his world-image, perused by the poets.
Only when we reflect on it, when we lift the facts from the misleading context of the obvious, that the possible strangeness, the possible ‘unnaturalness’ of the human linguistic order strikes us.
I am interested in this pluralist framework we are living in since the inception of recorded history.
...
It is not a formal hard-edged linguistic relegation, rather a metaphysical speculation
(making a ‘language atlas’?)
constructs of universals / transformational grammars: that have nothing of substance to say about the prodigality of language atlas
my interest in the ajayeb is due to the traces it provides into verbal literacy, a living vulgar language, rather than a dead structure such as mantegh al teir Attar (Mantiq-ut-Tayr).
..vanishing languages and people, their history and morphological structures uncharted, dim into the oblivion, each takes with it a storehouse of consciousness.
An image of man as a language animal of implausible variety and waste.
Cultures (during Attar's?) seem to expend on their vocabulary and syntax acquisitive energies and ostentations entirely lacking in their material lives.
[very interesting point regarding the language of mysticism, Attar and others.]
language riches seem to act as compensatory mechanisms. (having 60 different words in Shahnameh for signifying ‘horse’, doesn't necessitates the materi[...]
(173261)[...notes/notes Hermes.txt]%49.6[...]responding to my level of literacy, and a private thesaurus, part of my subconscious and personal memories, and using the singular and irreducibly specific ensemble of somatic and psychological identity.
Getting out of one's own dictionary of private remembrance, in old age.
A study of translation is a study of language
the ideal of a totally personal voice, of a unique ‘fit’ between an individual's expressive means and his world-image, perused by the poets.
Only when we reflect on it, when we lift the facts from the misleading context of the obvious, that the possible strangeness, the possible ‘unnaturalness’ of the human linguistic order strikes us.
I am interested in this pluralist framework we are living in since the inception of recorded history.
...
It is not a formal hard-edged linguistic relegation, rather a metaphysical speculation
(making a ‘language atlas’?)
constructs of universals / transformational grammars: that have nothing of substance to say about the prodigality of language atlas
my interest in the ajayeb is due to the traces it provides into verbal literacy, a living vulgar language, rather than a dead structure such as mantegh al teir Attar (Mantiq-ut-Tayr).
..vanishing languages and people, their history and morphological structures uncharted, dim into the oblivion, each takes with it a storehouse of consciousness.
An image of man as a language animal of implausible variety and waste.
Cultures (during Attar's?) seem to expend on their vocabulary and syntax acquisitive energies and ostentations entirely lacking in their material lives.
[very interesting point regarding the language of mysticism, Attar and others.]
language riches seem to act as compensatory mechanisms. (having 60 different words in Shahnameh for signifying ‘horse’, doesn't necessitates the material variety of horse in the ancient Iranian culture?)
--starving bands of Amazonian Indians may lavish on their condition more verb tenses than could Plato.
Is my language, or lack of speaking certain languages, a powerful obstacle to the material and social progress of me?
--withering inward by language barriers. Linguistically atomized
interaction of physical and spiritual agencies...
The nominalist mechanism of creation: each time man spoke he re-enacted, he mimed.
(...the early forms and feelings of consciousness in human ancestral pasts)
my reading or performance includes scrutinising configuration of letters and inverting words.
Bad translations communicate too much, limited to what is non-essential in the fabric of the original, missing the bond of meaning.
If translation is a form, then the condition of translatability must be ontologically necessary to certain wo[...]
(173262)[...notes/notes Hermes.txt]%49.6[...] />
language riches seem to act as compensatory mechanisms. (having 60 different words in Shahnameh for signifying ‘horse’, doesn't necessitates the material variety of horse in the ancient Iranian culture?)
--starving bands of Amazonian Indians may lavish on their condition more verb tenses than could Plato.
Is my language, or lack of speaking certain languages, a powerful obstacle to the material and social progress of me?
--withering inward by language barriers. Linguistically atomized
interaction of physical and spiritual agencies...
The nominalist mechanism of creation: each time man spoke he re-enacted, he mimed.
(...the early forms and feelings of consciousness in human ancestral pasts)
my reading or performance includes scrutinising configuration of letters and inverting words.
Bad translations communicate too much, limited to what is non-essential in the fabric of the original, missing the bond of meaning.
If translation is a form, then the condition of translatability must be ontologically necessary to certain works.
Metaphysics of translation
translation is profoundly philosophic, ethical, and magical. It imports source of life. Alchemy, must retain a vital strangeness and ‘otherness’.
My translation, an interlinear version of the script, a virtual archetype of translation
obsessive awareness of the opaqueness of language, Kafka's continuous parable on the impossibility of genuine human communication. The impossibility of not writing, the impossibility of writing in German, of writing differently.
Presence of interpreters in the building site, Kafka, literature house
in Kafka, great wall = mosaic law ?
Only if men could use language without perusing meaning to the forbidden edge of the absolute.
Alpha & Aleph
...is certain to encompass ‘some terrible meaning’ in one of its secret languages
‘a poetic vocabulary of concepts’
‘connections or affinities’
pursuit of an inter-lingua for philosophic discourse
not to contemplate a mechanical transcription of the original
history, the mother of truth.
To define history not as an inquiry into reality, but as it's origin.
Menard, William James
translator's ‘mysterious duty’
if needed, i am anyone
language mysticism studies
...primitive seek expression through ‘imaginative universals’, this rapidly acquired a ‘infinite particularity’
it is only by means of essentially poetic recreation or translation of a given language-world that the new science of myth and history can hope to retrace the growths of consciousness
in apass, inventing a science of myth and history, towards a general theory of sign[...]
(173267)[...notes/notes Hermes.txt]%49.7[...] he mimed.
(...the early forms and feelings of consciousness in human ancestral pasts)
my reading or performance includes scrutinising configuration of letters and inverting words.
Bad translations communicate too much, limited to what is non-essential in the fabric of the original, missing the bond of meaning.
If translation is a form, then the condition of translatability must be ontologically necessary to certain works.
Metaphysics of translation
translation is profoundly philosophic, ethical, and magical. It imports source of life. Alchemy, must retain a vital strangeness and ‘otherness’.
My translation, an interlinear version of the script, a virtual archetype of translation
obsessive awareness of the opaqueness of language, Kafka's continuous parable on the impossibility of genuine human communication. The impossibility of not writing, the impossibility of writing in German, of writing differently.
Presence of interpreters in the building site, Kafka, literature house
in Kafka, great wall = mosaic law ?
Only if men could use language without perusing meaning to the forbidden edge of the absolute.
Alpha & Aleph
...is certain to encompass ‘some terrible meaning’ in one of its secret languages
‘a poetic vocabulary of concepts’
‘connections or affinities’
pursuit of an inter-lingua for philosophic discourse
not to contemplate a mechanical transcription of the original
history, the mother of truth.
To define history not as an inquiry into reality, but as it's origin.
Menard, William James
translator's ‘mysterious duty’
if needed, i am anyone
language mysticism studies
...primitive seek expression through ‘imaginative universals’, this rapidly acquired a ‘infinite particularity’
it is only by means of essentially poetic recreation or translation of a given language-world that the new science of myth and history can hope to retrace the growths of consciousness
in apass, inventing a science of myth and history, towards a general theory of significant sign.
Corruption of language and decline of body politics?
Can we correlate the Persian syntax with the metaphysical ambience, internal divisions, and lyric bias of Persian people?
A pivot point must inform and relate
...the shaping agencies of intellect.
Speech is poiesis and human linguistic articulation is centrally creative.
The language-matrix
language, informed by energies proper to itself, more comprehensive and timeless than any who makes use of it...
There is a phenomenon of linguistic Entfremdung inseparable from the creative genius[...]
(173268)[...notes/notes Hermes.txt]%49.7[...] of the absolute.
Alpha & Aleph
...is certain to encompass ‘some terrible meaning’ in one of its secret languages
‘a poetic vocabulary of concepts’
‘connections or affinities’
pursuit of an inter-lingua for philosophic discourse
not to contemplate a mechanical transcription of the original
history, the mother of truth.
To define history not as an inquiry into reality, but as it's origin.
Menard, William James
translator's ‘mysterious duty’
if needed, i am anyone
language mysticism studies
...primitive seek expression through ‘imaginative universals’, this rapidly acquired a ‘infinite particularity’
it is only by means of essentially poetic recreation or translation of a given language-world that the new science of myth and history can hope to retrace the growths of consciousness
in apass, inventing a science of myth and history, towards a general theory of significant sign.
Corruption of language and decline of body politics?
Can we correlate the Persian syntax with the metaphysical ambience, internal divisions, and lyric bias of Persian people?
A pivot point must inform and relate
...the shaping agencies of intellect.
Speech is poiesis and human linguistic articulation is centrally creative.
The language-matrix
language, informed by energies proper to itself, more comprehensive and timeless than any who makes use of it...
There is a phenomenon of linguistic Entfremdung inseparable from the creative genius of the word. (Humboldt)
...conjectures with prophetic brilliance
discourse (Rede) would not be muffled by the ground---we walk erect
jede Sprache ist ein Versuch---trial
(Humboldt)
different languages penetrate to different depths
Literaturehaus, hause has always been a metaphor for consciousness
cryptotypr : categories of semantic organization
which translates the underlying metaphysics of a language into its overt or surface grammar.
...understanding of those deep-seated dynamics of meaning, of chosen and significant form, (that make up a culture)
it is exceedingly difficult for an outsider to, operating inevitably within the world-frame of his own tongue, to penetrate to the active symbolic depths of a foreign tongue.
---we reach for the bottom and stir up further darkness.
..a careful philosophically and poetically disciplined observation
beautifully logical (discrimination) about: causation, action, result
dynamic or energetic quality, directness of experience.
(these words for Shabnam?)
...all matters of the function of thinking
(why do i want to bring [...]
(173270)[...notes/notes Hermes.txt]%49.7[...]foreign tongue.
---we reach for the bottom and stir up further darkness.
..a careful philosophically and poetically disciplined observation
beautifully logical (discrimination) about: causation, action, result
dynamic or energetic quality, directness of experience.
(these words for Shabnam?)
...all matters of the function of thinking
(why do i want to bring to her, to Shabnam, the quintessence of the rational?)
‘the inner music of meaning’
the german tenderness
german tender---zart
(in Shabnam's poetry : the clash between ‘mental’ and ‘psychic’ codes of recognition)
the villain is outside the law (of exchange)
...the court of words---in ikhvano safa animals demonstration
...when the market of life has closed down
faith and substitution of meaning
how can i tear you from your vows, and not myself use vows?
The faiths that are sworn (before every exchange or change)
a word for a woman bound by another sacred word --> breaking your oaths---in the age of ... (message to the tribalist, the son)
Don Juan: yesterday you gave me your word to come to dine with me.
A beautiful woman: yes where must i go?
Don Juan: give me your hand.
a madman /
outside the law of reason, a dog /
outside the law of man, a devil /
outside the law of god, a...
The hypocrite pays in appearance
devil dubing/subtitling the society of reasonable men
..mad dogs
law directs the circulation of goods. What does it mean for an object oriented thought?
Law directs the circulation of goods, women, promise; of representations, insults, jests
i, as the text of sina, will show you that...
An ordering relation is irreflexive, antisymmetric, and transitive
sequential to consequential
(the concern of narrative)
order of reason (one order among many other sequences)
reason has immense consequences, so does aesthetics
betterable better : finding a stronger one---Kelileh Demneh
the case is of a maximum
the tree of the “better”
a whole forest hidden by a single tree
‘possibility’ is always the higher point on the tree
if you kill me now, my time freezes and its order disappears.
(said sheep to the wolf)
relative relations and absolute limit; he is the master of future
where do you come from? : this is of your clan : irreversible genealogical tree : complete model of kinship (for the ordered structure)
the idea of non-destruction is strange in nature, as if there is a notion of construction in nature, establishes a responsibility.
Care, claims to have suffer
at th[...]
(173271)[...notes/notes Hermes.txt]%49.8[...] ‘psychic’ codes of recognition)
the villain is outside the law (of exchange)
...the court of words---in ikhvano safa animals demonstration
...when the market of life has closed down
faith and substitution of meaning
how can i tear you from your vows, and not myself use vows?
The faiths that are sworn (before every exchange or change)
a word for a woman bound by another sacred word --> breaking your oaths---in the age of ... (message to the tribalist, the son)
Don Juan: yesterday you gave me your word to come to dine with me.
A beautiful woman: yes where must i go?
Don Juan: give me your hand.
a madman /
outside the law of reason, a dog /
outside the law of man, a devil /
outside the law of god, a...
The hypocrite pays in appearance
devil dubing/subtitling the society of reasonable men
..mad dogs
law directs the circulation of goods. What does it mean for an object oriented thought?
Law directs the circulation of goods, women, promise; of representations, insults, jests
i, as the text of sina, will show you that...
An ordering relation is irreflexive, antisymmetric, and transitive
sequential to consequential
(the concern of narrative)
order of reason (one order among many other sequences)
reason has immense consequences, so does aesthetics
betterable better : finding a stronger one---Kelileh Demneh
the case is of a maximum
the tree of the “better”
a whole forest hidden by a single tree
‘possibility’ is always the higher point on the tree
if you kill me now, my time freezes and its order disappears.
(said sheep to the wolf)
relative relations and absolute limit; he is the master of future
r />
where do you come from? : this is of your clan : irreversible genealogical tree : complete model of kinship (for the ordered structure)
the idea of non-destruction is strange in nature, as if there is a notion of construction in nature, establishes a responsibility.
Care, claims to have suffer
at the end; you are the cause, i am the effect.
Perfect, is free of the psychologism of hypocrisy
•hypocrisy comes from the word to judge
stable structures and dialectical processes are inseparable
(each choice associated with a location on the tree)
(best) reason always permits a winning game (?)
might into right and obedience into duty, that is transforming force into factual necessity, by the stronger. Obedience into law. This is Rousseau
means to have access to the inaccessible
the exact sciences the optimal relationship from subject to object, co[...]
(173272)[...notes/notes Hermes.txt]%49.8[...]
‘possibility’ is always the higher point on the tree
if you kill me now, my time freezes and its order disappears.
(said sheep to the wolf)
relative relations and absolute limit; he is the master of future
where do you come from? : this is of your clan : irreversible genealogical tree : complete model of kinship (for the ordered structure)
the idea of non-destruction is strange in nature, as if there is a notion of construction in nature, establishes a responsibility.
Care, claims to have suffer
at the end; you are the cause, i am the effect.
Perfect, is free of the psychologism of hypocrisy
•hypocrisy comes from the word to judge
stable structures and dialectical processes are inseparable
(each choice associated with a location on the tree)
(best) reason always permits a winning game (?)
might into right and obedience into duty, that is transforming force into factual necessity, by the stronger. Obedience into law. This is Rousseau
means to have access to the inaccessible
the exact sciences the optimal relationship from subject to object, conceived since the classical ages
A slave who, while sleeping, dreams that he is free
(put to the order of slave, a slave presenting a project to his master)
leipniz and Descartes, posit a maximum and minimum strategy in an ordered space.
The universal quantifactor : constant repetition of all, always, never, absolutely, etc. --> “i shall always follow this path.”
“perfect” signifies “optimal”
quantification of a relationship followed to its limits.
The process quantified, the tactics maximised
(“result:” instead of “-->” (“arrows”) in my writing? )
‘to know nature is a game’
experiment is also a game?
With win or lose possibilities, in which there exists a guaranteed winning strategy.
Game is the model of all exact knowledges.
...................................
The Ur-Supe, the original state of life, the marine mixture, the primal liquid state, prebiotic soup, the physiochemical condition for the origin of living beings
a mother emerges from a mother
the earth is in labor, a labor of metamorphosis, transformation, production, generation
beneath the anecdotes and pathos, the text mobilizes with great precision certain findings of rational mechanics
(ice and fire) is only relatively cold
vocabulary =? Model of precision
centers are breasts
periodic breasts
last science transcends the first
reservoir exists for the circulation
two notions structurally stable in encyclopedia: circulation & reservoir
[...]
(173273)[...notes/notes Hermes.txt]%49.9[...]space. (rostam and siyavosh do that)
the presuppose that before discourse there existed a mutual policy of unrelated spaces ~ chaos
-the object or the target of (cultural) discourse is to connect
-to transform a chaos of separate spatial varieties into a space of communication
-scatered members, re-membered
-incoherent chaos, reformulated in the common space of transport when it is reconstructed
Kelileh
...she is the signatory of the discourse
...she mimes the progress and delays of Demneh
ajayeb, a time when transport and itinerary were only myth
transport ~/=? transfer
-transport is a unitary space where transfer is *always possible (like money)
-transfer is only a possibility
so, we must find the word or construct a conditional logos that *already works to connect the crevices which run across the spatial chaos of disconnect varieties, the *proto-worker of space*, the weaver in the topology of nodes
separations by sudden stoppage
•is this a myth?
a worker of the single space
(we are not)
euclidian space of every possible displace
(what are the displaces and displacements in Ajayeb? Be specific)
(proliferating multiplicities of) unlinked morphologies
(fire text)
to practice dichotomy (and its connected paths) one must know that its clefts follow and overlap the ancient mythical narrative (in which worlds are torn ...)
when geometry is born myth falls silent
(the ancient journey) from islands to catastrophes, from passage to fault, from bridge to well, from relay to labyrinth
the original function
the “new space” is always universal
the space of reason is universal, within it there are no more encounters
one can walk on two or four or three legs ----> how the earth is measured
(before entering the Ajayeb website asking that question?)
(a dangerous) flock of chaotic morphologies
(is this subdued or maintained in Ajayeb?)
(i am also more interested in) the aged Europe asleep beneath the mantle of reason and measure
(Leibniz said that one should listen to) old wives’ tales***
The Old Wives’ Tales
...................................
recapitulation
appropriation
=/= fabrication
creation
what are the ‘forces in motion’ in Ajayeb? What are:
Instruments of leverage,
machines,
producers of forces,
for packing,
for transporting,
as source,
as origine,
the applied geometry of our relation to the world
tools are dominated by form
virtual velocities
objective world
geometric reasoning[...]
(173274)[...notes/notes Hermes.txt]%50.1[...]/>
-transfer is only a possibility
so, we must find the word or construct a conditional logos that *already works to connect the crevices which run across the spatial chaos of disconnect varieties, the *proto-worker of space*, the weaver in the topology of nodes
separations by sudden stoppage
•is this a myth?
a worker of the single space
(we are not)
euclidian space of every possible displace
(what are the displaces and displacements in Ajayeb? Be specific)
(proliferating multiplicities of) unlinked morphologies
(fire text)
to practice dichotomy (and its connected paths) one must know that its clefts follow and overlap the ancient mythical narrative (in which worlds are torn ...)
when geometry is born myth falls silent
(the ancient journey) from islands to catastrophes, from passage to fault, from bridge to well, from relay to labyrinth
the original function
the “new space” is always universal
the space of reason is universal, within it there are no more encounters
one can walk on two or four or three legs ----> how the earth is measured
(before entering the Ajayeb website asking that question?)
(a dangerous) flock of chaotic morphologies
(is this subdued or maintained in Ajayeb?)
(i am also more interested in) the aged Europe asleep beneath the mantle of reason and measure
(Leibniz said that one should listen to) old wives’ tales***
The Old Wives’ Tales
...................................
recapitulation
appropriation
=/= fabrication
creation
what are the ‘forces in motion’ in Ajayeb? What are:
Instruments of leverage,
machines,
producers of forces,
for packing,
for transporting,
as source,
as origine,
the applied geometry of our relation to the world
tools are dominated by form
virtual velocities
objective world
geometric reasoning
industrial revolution, a revolution operating on matter
one takes force or produces it
matter transformed by fire
Turner saw the introduction of fiery matter into culture
an axis of (roaring) fire
matter is no longer left in the prison of diagram, fire desolves it, makes it vibrant, tremble, oscillate, makes it explode into clouds.
New matter ==> new world
fire delivers one from the ice***
steam engine triumphs over forced immobility, inertia
the cut of the reference
product of furnace, the cold product of fusion
old-style riddle
navigate between two pronouns
[...]
(173275)[...notes/notes Hermes.txt]%50.1[...]>
matter transformed by fire
Turner saw the introduction of fiery matter into culture
an axis of (roaring) fire
matter is no longer left in the prison of diagram, fire desolves it, makes it vibrant, tremble, oscillate, makes it explode into clouds.
New matter ==> new world
fire delivers one from the ice***
steam engine triumphs over forced immobility, inertia
the cut of the reference
product of furnace, the cold product of fusion
old-style riddle
navigate between two pronouns
...................................
properly formed cluster (of letters) = standardization
standard compromises the non-essential, or inessential, those without meaning
what is a logician interested in?
Form --> pathology
misguided sciences
if static is accidental, background noise is essential to communication
pathology
spocken: stammering, mispronounciation, regiomil accents, dysphonia, cacophony
technical: background noise, jamming, static, cut-off, hyteresis, various interruptions
to communicate oraly (in performance work with Ali ) is to risk losing meaning in noise.
A successful communication is the exclusion of the third man, the demon, the interference.
Mathematics has triumphed so well over noise
the (un)logical beginning of logic
to render a form independent of its empirical realization --> universal
drawing a square on sand, i evoke an idea, i eliminate the empirical, dematerialise reasoning
(what is rematerialised reasoning? aesthetic form..?)
the inevitable fact of the historical existence of mathematics
(math's historicity)
(a different word for every yesterday)
...................................
... one had a discourse which often concluded either with the cosmos in general or with the organic life in particular.
19th century
negentropic islands in entropic sea, pockets of order in rising entropy, crystal depositions sunk in ashes, diamond in the rough
organism = meaning + direction
organism combines memory, invariance, plan, message, loss, redundancy, etc
it is old, mortal, and transmiter of new cycle
تو نیکی میکن و در دجله انداز
to niki mikono dar dejle andaz...
(organism?) is a quasi stable turbulence that a flow produces, the eddy closed upon itself for an instance, which finds its balance in the middle of the current and appears to move upstream, but is in fact undone by the flow and re-formed else where.
Man is one at high temperatures
from the information point of view there is a tremendous [...]
(173278)[...notes/notes Hermes.txt]%50.2[...] of observer,
ambiguity functions,
freudian slip,
exploits of signs,
exploits of energy,
(ajayeb is defined by its resistance to metaphors in a system of language)
یک کلاغ چهل کلاغ yek kalagh chel kalagh is precisely noise in a transmission system along a given circuit from one element to another. From a point of view outside the system ambiguity must be added to increase the system's complexity
theory of change (in sign)
what are the unconsciousnesses of integration?
(many) interlocking (black) boxes
obstacles do organise, noise becomes dialect
they come crashing at our feet
in the forms of eros and death
like surf at the edge of the beach
unconscious is the last black observer of chance
aging, is a process we understand as the drifting of information into background noise
عجایب المخلوقات ajayeb al makhlughat, anamnesis, memory, and everything imaginable
body creates language from information and noise
one who utters language, is the receiver at the end chain, the final observer. But the initial dispatcher is (always) unknown.
Ajayeb, make? a chance-program couple
to perform both:
•i am submerged in (its) signal exchanges
•i observe its global set of exchanges
introspection veers off into experience
as Freud, who started from energy models of thermodynamics, has intuited, everything occurs by a dynamic of language, the subsequent development of thermodynamics into information theory.
Knowledge is always linked to an observer
we are drifting towards noise and black depths of the universe...
knowledge is at most the reversal of drifting, that strange conversion of times, always paid for by additional drift; but this is complexity itself, which was oncey itself, which was once called being
...................................
Auguste Comte says: in light of previous experience we must acknowledge that impossibility determining, by direct measurement, most of the heights and distances we like to know.
Thales, geometry as ruse
construction of summary
operation of application
use of metrics
in applied sciences
(often) measurement is the essential element of application,
but primary in the touch (sensory)
practice <--> ruse <--> theory
we need a ‘ruse’ to go from practice to theory
(mathematics? Is this why young philosophers are lured into math?)
the length my body cannot reach, sun, horizon, the far side of the river
greek idea of theorize: see
sight: by “placing” measurement, measurement by sighting
greek:
vision is tactile without contact
Descartes kn[...]
(173280)[...notes/notes Hermes.txt]%50.3[...]r />
unconscious is the last black observer of chance
aging, is a process we understand as the drifting of information into background noise
عجایب المخلوقات ajayeb al makhlughat, anamnesis, memory, and everything imaginable
body creates language from information and noise
one who utters language, is the receiver at the end chain, the final observer. But the initial dispatcher is (always) unknown.
Ajayeb, make? a chance-program couple
to perform both:
•i am submerged in (its) signal exchanges
•i observe its global set of exchanges
introspection veers off into experience
as Freud, who started from energy models of thermodynamics, has intuited, everything occurs by a dynamic of language, the subsequent development of thermodynamics into information theory.
Knowledge is always linked to an observer
we are drifting towards noise and black depths of the universe...
knowledge is at most the reversal of drifting, that strange conversion of times, always paid for by additional drift; but this is complexity itself, which was once called being
...................................
Auguste Comte says: in light of previous experience we must acknowledge that impossibility determining, by direct measurement, most of the heights and distances we like to know.
Thales, geometry as ruse
construction of summary
operation of application
use of metrics
in applied sciences
(often) measurement is the essential element of application,
but primary in the touch (sensory)
practice <--> ruse <--> theory
we need a ‘ruse’ to go from practice to theory
(mathematics? Is this why young philosophers are lured into math?)
the length my body cannot reach, sun, horizon, the far side of the river
greek idea of theorize: see
sight: by “placing” measurement, measurement by sighting
greek:
vision is tactile without contact
Descartes knew this better than anyone
inaccessible (is at times) accessible to vision
the ruler (the mode notion of module) has been placed accurately on the thing
the eye is a witness of covering-over
to measure is to relate
but, the ‘relation’ implies a transporting, of the ruler
(we are with this) at the realm of the accessible (=/= metaphysics?)
in the realm of inaccessible, vision must take care of displacement
The goal is either civil or astronomical
civil =/=? astronomical
to ask the object in motion to provide a constant flow of information about the object at rest.
Thales stops time to measure space
time freeze in order to perceive
e[...]
(173281)[...notes/notes Hermes.txt]%50.3[...] the invariant of the tale instead of the tale being the origin of the schema. To teach the theorem is to tell the pseudo-myth of the origin =/= mythical tales being the dramatization of content
Thales theorem is itself anecdotal in relation to the invariable concept that it expresses its own genre: that of similarity***
from a practice he gets another practice
which messages, and how, answers and questions was covered over the centuries by the scenography of shadow-light opposition?
Descartes story: perspectival geometry, theory of shadows.
Plato's story: the sun of the same, the other and empirical object, cast shadow on shaded surface, similarity, the cave of representation.
The tales of origin? --> origin of a technology? Of an optics? Of a geometry?
The ruse of applied mathematics
cultural settings of an architect and an expert builder...
Descartes followed by Descartes
>
archaic forms of pre-mathematics that run through history
(thinking with geometry must be careful because of its roots in engineering and ruse)
Plato's cave: even flat wall bright, light creates a shaded area; my knowledge is limited to these two shadows. And it is only a shadow of knowledge.
Conclusion of the story of confrontation with solid objects, compact volumes, objective indefinite unknowns.
recognizing the object by its shadow => geometry* (-- transparency and emptiness. the world they constitute is thoroughly knowable)
or
i allow a kernel of shadow within the object --> history of science: the solid always envelopes something that can be rendered explicit***
radical negation of interior shadows
pyramid is itself fire, sun passes through it
Plato kills the hen that laid the golden eggs
“the future of the square and the diagonal is decided as muchs much on the sand where we describe them through the language that names them as it is decided in the sky of ideas.”
the realism of transparent idealities is still immersed in a philosophy of representation.
Iconography is replaced by scenography
the shadowless theatre
the inevitable realism is (still) an idealism
without shadow ~= without secret
kernel of an implicit science: what are the relationships of a technique, (with) of a myth, (with) of a communication.. ?
The idealities implicit in technology --> mobilized in representation
(--> dramatized by myth) : obscure articulation of rigorous knowledge (--> totality of human activity)
the birth of beauty never stops
.
.the eternal geometer
(mathematical science's) sudden fits
...................................
on defeat:
the original power: ‘victorious’ [--> mastery is [...]
(173282)[...notes/notes Hermes.txt]%50.5[...]) an idealism
without shadow ~= without secret
kernel of an implicit science: what are the relationships of a technique, (with) of a myth, (with) of a communication.. ?
The idealities implicit in technology --> mobilized in representation
(--> dramatized by myth) : obscure articulation of rigorous knowledge (--> totality of human activity)
the birth of beauty never stops
.
.the eternal geometer
(mathematical science's) sudden fits
...................................
on defeat:
the original power: ‘victorious’ [--> mastery is (so far presented as) victorious]
=/= a song to the pleasures of life, a guilt-free knowledge
-choosing between springtime or plague
[--> “phenomenology of defeat"]
-(can we) be and think (, stay, come from, or arrive) on the side of the *retreat* (whether strategic or historically mandated) ? (@Leo)
retreat --> (re)trace ...{is about the traces of things that are left that need to be read, condition of research practice, but never coming with a full-on truth-telling logos, rather stay in the twilight(ment) and not the blinding sun of an enlightenment}--> learning from Derrida and Avital
-when things start getting internalized --> ‘depressive position’ --> you can manage your relations to the ‘good object’ --> integration [=/~-> the twin-other: melancholia] [=/= when everyone is out to get you --> schizophrenic paranoid position]
...dealing with what we are 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 fro[...]
(173283)[...notes/notes Hermes.txt]%50.5[...]ce, 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 of the military*
[...]
(173284)[...notes/notes Hermes.txt]%50.6[...]eekness and syntax technology, and my reworking articulated
•alphabetical proto cloud (Serres) --?--> without law, random
•what are the laws of ‘good combination’ that i am reworking or resisting or acquiring or answering to, in my ajayeb hypertext? (how composition is reproduced?)
--> (the law enunciates [تلفظ کردن ,مژده دادن] the federated,) * the law repeats the fact =/= the ‘things’ of ajayeb are (still) in the process of being formed (--> the morality of reading that i am working on)
(in the facts of the law there is no space between things and language is reduced to zero)
-language and things are born together with the very same process (Serres - Hermes.) --> stable gathering of elements
•ajayeb's version of the network of primordial elements in communication with each other
my interest in the devil is in the details of my makings (and others)
--> to touch details that establishes a direct contact
...................................
“Venus states the foedus, the contract, as an ego contiugo vos, Venus assembles the atoms, like the compounds. She is not transcendental like the other gods, but immanent in this world, the being of relation. Venus is identical to relation.”
Aphrodite governs
guarantee of repetition
parallel paths
pseudo returns
“Time itself would be nothing without objects situated in space [...] the clock that Lucretius placed right in the middle of nature cannot mark Newtonian time; as the clock is the totality of things, between their birth and death, it marks a Bergsonian, that is, thermodynamic, time--an irreversible and irrevocable time, marked like the endless flow of atoms, flowing, running, crumbling, (coulant, courant, croulant) toward their downfall and death. Things have weight: they fall, seeking their peaceful rest. Fluid, they flow; hot, they cool off. Downfall, death, dispersal; breaks, dichotomies, atoms. Atomic flow is residual : the background of being, white noise. This world set adrift never to return is bestrewn, here and there, at indefinet times and in indefinet places, with pockets, where vortices are born in pseudo returns. Clocks appear with these objects [=/= the universal absolute time standing outside contingency of everything else], spiraling, shifting clocks which from their moment of birth begin to mark the time of death. The Lucretian world is globally entropic, but negatively entropic in certain swirling pockets. Conjunction is negative entropy; the complex thus formed counts the quantity of information set adrift. The event which barely occurs and almost immediately disintegrates minimally resists the irreversible flow, carrying little information. Newtonian time, which is reversible, marks resistance to the irrevocable. It is absent from these sorts of physics, and that is why our forefathers were unable to imagine that Lucretian [...]
(173285)[...notes/notes Hermes.txt]%50.9[...]hering of elements
•ajayeb's version of the network of primordial elements in communication with each other
my interest in the devil is in the details of my makings (and others)
--> to touch details that establishes a direct contact
...................................
“Venus states the foedus, the contract, as an ego contiugo vos, Venus assembles the atoms, like the compounds. She is not transcendental like the other gods, but immanent in this world, the being of relation. Venus is identical to relation.”
Aphrodite governs
guarantee of repetition
parallel paths
pseudo returns
“Time itself would be nothing without objects situated in space [...] the clock that Lucretius placed right in the middle of nature cannot mark Newtonian time; as the clock is the totality of things, between their birth and death, it marks a Bergsonian, that is, thermodynamic, time--an irreversible and irrevocable time, marked like the endless flow of atoms, flowing, running, crumbling, (coulant, courant, croulant) toward their downfall and death. Things have weight: they fall, seeking their peaceful rest. Fluid, they flow; hot, they cool off. Downfall, death, dispersal; breaks, dichotomies, atoms. Atomic flow is residual : the background of being, white noise. This world set adrift never to return is bestrewn, here and there, at indefinet times and in indefinet places, with pockets, where vortices are born in pseudo returns. Clocks appear with these objects [=/= the universal absolute time standing outside contingency of everything else], spiraling, shifting clocks which from their moment of birth begin to mark the time of death. The Lucretian world is globally entropic, but negatively entropic in certain swirling pockets. Conjunction is negative entropy; the complex thus formed counts the quantity of information set adrift. The event which barely occurs and almost immediately disintegrates minimally resists the irreversible flow, carrying little information. Newtonian time, which is reversible, marks resistance to the irrevocable. It is absent from these sorts of physics, and that is why our forefathers were unable to imagine that Lucretian physics ever existed, with the possible exception of Bergson, who thrived on it. Irreversible time is the master here : the physics of things resists it in spots, but in the flow of the drift; history follows, barely a ripple in the flow. History flows around physics.” (Serres - Hermes p.116)
...events are all of the socio-political order
(if science or physics or episteme classifies things, what classifies physics?)
what classifies what?
Question of epidemiology
slave: material object
master: spatial object
Serres: Lucretius: dichotomies are symptoms of better-connected material things
•history symptom of nature
•time symptom of s[...]
(173286)[...notes/notes Hermes.txt]%51[...]ise man in and of the world, friend of the world, extended to the global universe:
*this is an important moment in Greek Wisdom, man is not an stranger but at home in world, (a disturbance a vortex in turbulent nature,) in contract with Venus =/= (breaking the contract,) man is stranger, fallen from sky, he hates things and fight against them, environment is an enemy --> martial neurosis from Plato to Descartes to Bacon to us
***hatred of objects at the root of knowledge***
messages exchanged:
•I, you, he, we, they,
•this, here, ecce,
•here is the thing itself
man: the one who subordinates every object to relations among subjects.
(the origin of) theater is submerged in animality : “politics and theater are merely mammalian”
-in comedy and tragedy there is only a question of human relations and there is never an object as such
(Hobbes:) “man is wolf to other men" = man is a subject to objects
*the discovery of the object*
(that there is such a thing as) object is an old original political relation tale
-a scientific invention? -->{always ask, what are the objects and subjects of [(pre)historic] science?}
*** “Aphrodite-pleasure is born of the world and the waters. Mars is in the forum and in the armed crowd. Reduce your relations to a minimum and bring your objects to the fore. Reduce the intersubjective to a minimum and the objective to the maximum. With your back turned on politics, study physics. [...] Forget the sacred, that means: forget the violence that founds it and forget the religious which links men to each other. Consider the object, objects, nature.”
Serres*
...nevertheless the plague returns and there is violence
sacred --> division of space --> temple --> inside & outside --> a dichotomized space --> a boolean geometry, a two-valued ontology --> inside : religious , outside : profane --> inside : matter , outside : void -->? Atom
...................................
Origin of geometry, construction of geometric idealities, establishment of the first proofs, a Greek (or Egyptian priest) miracle
--Serres--> this is the same as asking: how one passed from one language to another, from one type of writing to another?
**we are always dealing with many languages**
one of my contracts: agreement on what is noise.
I never truly made an agreement with my audience on what we might collectively agree about noise and interference.
•mode of communication, meaning-making, language, transference, transformation,
•what is the intersection of our repertoire? (in apass, particularly; each of our mimetic preoccupations, dynamics of our violences, our mathematical sites, drawings on sand, modifiers, etc.)
==> dialogue
mathematics: (presents[...]
(173287)[...notes/notes Hermes.txt]%51.2[...]n animality : “politics and theater are merely mammalian”
-in comedy and tragedy there is only a question of human relations and there is never an object as such
(Hobbes:) “man is wolf to other men" = man is a subject to objects
*the discovery of the object*
(that there is such a thing as) object is an old original political relation tale
-a scientific invention? -->{always ask, what are the objects and subjects of [(pre)historic] science?}
*** “Aphrodite-pleasure is born of the world and the waters. Mars is in the forum and in the armed crowd. Reduce your relations to a minimum and bring your objects to the fore. Reduce the intersubjective to a minimum and the objective to the maximum. With your back turned on politics, study physics. [...] Forget the sacred, that means: forget the violence that founds it and forget the religious which links men to each other. Consider the object, objects, nature.”
Serres*
>
...nevertheless the plague returns and there is violence
sacred --> division of space --> temple --> inside & outside --> a dichotomized space --> a boolean geometry, a two-valued ontology --> inside : religious , outside : profane --> inside : matter , outside : void -->? Atom
...................................
Origin of geometry, construction of geometric idealities, establishment of the first proofs, a Greek (or Egyptian priest) miracle
--Serres--> this is the same as asking: how one passed from one language to another, from one type of writing to another?
**we are always dealing with many languages**
one of my contracts: agreement on what is noise.
I never truly made an agreement with my audience on what we might collectively agree about noise and interference.
•mode of communication, meaning-making, language, transference, transformation,
•what is the intersection of our repertoire? (in apass, particularly; each of our mimetic preoccupations, dynamics of our violences, our mathematical sites, drawings on sand, modifiers, etc.)
==> dialogue
mathematics: (presents itself as) a communication maximally purged of noise
HRN: human relation-noise
=/= geometry
die agonal
to which degrees my work on ajayeb aligns or depends on the “new language” of the inexhaustible discourse of mathematics as inherented from the Greek geometry into the modern culture?
What are the inaugural relation of the geometric (metrological) ideogram to the CG? And to the Egyptian priest?
What is compared, modeled, simulated:
•flood
•fires
•celestial fire
•catastrophes
•violence of the elements
•
ajayeb: doxographies (, legends and allegories) composed in natural language (?)
=/= (the problem of) how to d[...]
(173288)[...notes/notes Hermes.txt]%51.2[...]of geometry, construction of geometric idealities, establishment of the first proofs, a Greek (or Egyptian priest) miracle
--Serres--> this is the same as asking: how one passed from one language to another, from one type of writing to another?
**we are always dealing with many languages**
one of my contracts: agreement on what is noise.
I never truly made an agreement with my audience on what we might collectively agree about noise and interference.
•mode of communication, meaning-making, language, transference, transformation,
•what is the intersection of our repertoire? (in apass, particularly; each of our mimetic preoccupations, dynamics of our violences, our mathematical sites, drawings on sand, modifiers, etc.)
==> dialogue
mathematics: (presents itself as) a communication maximally purged of noise
HRN: human relation-noise
=/= geometry
die agonal
to which degrees my work on ajayeb aligns or depends on the “new language” of the inexhaustible discourse of mathematics as inherented from the Greek geometry into the modern culture?
What are the inaugural relation of the geometric (metrological) ideogram to the CG? And to the Egyptian priest?
What is compared, modeled, simulated:
•flood
•fires
•celestial fire
•catastrophes
•violence of the elements
•
ajayeb: doxographies (, legends and allegories) composed in natural language (?)
=/= (the problem of) how to duplicate the cube ---,{thematized object of the complete intersubjective relation}
~=? alogon =/= logos: proportion, measured relation, discourse;
alogon prohibits speaking
crisis and recast, questions of archive
Luisa, Foad
(the space of the relation between) experience & abstract --> between sense & purity
(an inquiry line for Luisa: try to figure out the status of pure [which is impure? when history changes])
my allegorical covers
meaning of:
•non-disproportion
•nonviolence
Socrates: you are in crisis because you are ignorant of geometry
even: same
odd: other
برهان خلف borhane kholf, irrationality of the absurd
the irrational is mimetic
=======================
“before-after” temporality narrative
Serres's fabulous work on the effects of the style in science
--> styles profile from (a sort of) stability *** -they inspire disciplines and furtilize fields of research, they seizes what is at stake in sciences
who believes that the passage from local to global is always possible?!
Lucretius answer is immediately “no”
in apass each of us is somehow busy with[...]
(173289)[...notes/notes Hermes.txt]%51.3[...]e at issue. Deconstruction is the name for this?
Derrida proceeds with patience and pleasure, to describe what is going on in a particular text or situation.
Every reading is difficult, Shakespeare, maulwürfe, mathematics. The difficulty of reading is in transforming the ways we are obliged to think about those texts.
The transformation is crucially always already in the texts he reads. Describing what happens when reading a passage of anything. Everything is in Shakespeare, in Plato, in Kafka. The relation between description and transformation is uncanny.
To talk about the logics of supplement is another way of attending the deconstructive effects of the and. To put into effect new discourses, new acts. This description and transformation is deconstruction, is more than a language and no more than a language.
There are always differences, tensions, paradoxes in the text, between what a text says and what a text does.
Derrida always begins (wherever he happens to find himself) in a specific context, which is to say in trying to engage with a specific text or scene of reading.
(Writing is) is winking at someone (you like) while listening to my favorite music.
A writing that is not structurally readable -- iterable -- beyond the death of the addressee, would not be writing.
The supplementarity of digression, a fictional supplementarity. Freud is compelled to tell a story but in the act of doing so, he betrays the annulment or effective impossibility of this story. Sons murder of primordial father. Origin of morality: earliest moral restrictions in primitive society have been explained by us as reactions to a dead which gave those who performed it the concept of crime.
The feeling that a text is especially written ‘for’ derrida... As if waiting for him to come along and point it out.
Freud's story is less the narration of an imaginary event than the simulacrum of narration. Freud's quasi event, is at once of fictional narrative and as narrative as fictive. It is the origin of literature at the same time as the origin of law, derrida suggests.
Kant, Freud, Kafka, what makes important all these thinkers for Derrida has to do with how each in their different way brings out a ghostly or virtual ‘narrativity and fiction’ at the very core of legal thought.
Law is always an idiom. An idiom is an expression with a meaning that cannot be guessed from the meanings of the individual words: its door concerns only you. One's relation to the law is singular.
The drama of naming (@Sonja naming the dance, dancing the name, is she dancing the name of the dance)
john Keats, prospective; Williams Wordsworth, retrospective. Prospective work consists of hopeful preparation, anticipation of future power rather than meditative reflections on past mo[...]
(173290)[...notes/Derrida old notes.txt]%51.5[...]r />
To talk about the logics of supplement is another way of attending the deconstructive effects of the and. To put into effect new discourses, new acts. This description and transformation is deconstruction, is more than a language and no more than a language.
There are always differences, tensions, paradoxes in the text, between what a text says and what a text does.
Derrida always begins (wherever he happens to find himself) in a specific context, which is to say in trying to engage with a specific text or scene of reading.
(Writing is) is winking at someone (you like) while listening to my favorite music.
A writing that is not structurally readable -- iterable -- beyond the death of the addressee, would not be writing.
The supplementarity of digression, a fictional supplementarity. Freud is compelled to tell a story but in the act of doing so, he betrays the annulment or effective impossibility of this story. Sons murder of primordial father. Origin of morality: earliest moral restrictions in primitive society have been explained by us as reactions to a dead which gave those who performed it the concept of crime.
The feeling that a text is especially written ‘for’ derrida... As if waiting for him to come along and point it out.
Freud's story is less the narration of an imaginary event than the simulacrum of narration. Freud's quasi event, is at once of fictional narrative and as narrative as fictive. It is the origin of literature at the same time as the origin of law, derrida suggests.
Kant, Freud, Kafka, what makes important all these thinkers for Derrida has to do with how each in their different way brings out a ghostly or virtual ‘narrativity and fiction’ at the very core of legal thought.
Law is always an idiom. An idiom is an expression with a meaning that cannot be guessed from the meanings of the individual words: its door concerns only you. One's relation to the law is singular.
The drama of naming (@Sonja naming the dance, dancing the name, is she dancing the name of the dance)
john Keats, prospective; Williams Wordsworth, retrospective. Prospective work consists of hopeful preparation, anticipation of future power rather than meditative reflections on past moments of insight and harmony. Oriented towards the future.
All i am doing today, like derrida, can be seen as a grafting (ghalameh zadan) or extension, supplement or prosthesis, an outgrowth from somewhere else, earlier on.
I will attach to the story of maulwürfe like the shit on his head.
Recalling and reinventing Shakespeare, the idea is not to bring it from past to present, something that is already disjointed in time towards the future. I push the characters of King Lear to a future. The deconstructive reading of the play has to do with the opening of the[...]
(173291)[...notes/Derrida old notes.txt]%51.5[...]s) is winking at someone (you like) while listening to my favorite music.
A writing that is not structurally readable -- iterable -- beyond the death of the addressee, would not be writing.
The supplementarity of digression, a fictional supplementarity. Freud is compelled to tell a story but in the act of doing so, he betrays the annulment or effective impossibility of this story. Sons murder of primordial father. Origin of morality: earliest moral restrictions in primitive society have been explained by us as reactions to a dead which gave those who performed it the concept of crime.
The feeling that a text is especially written ‘for’ derrida... As if waiting for him to come along and point it out.
Freud's story is less the narration of an imaginary event than the simulacrum of narration. Freud's quasi event, is at once of fictional narrative and as narrative as fictive. It is the origin of literature at the same time as the origin of law, derrida suggests.
Kant, Freud, Kafka, what makes important all these thinkers for Derrida has to do with how each in their different way brings out a ghostly or virtual ‘narrativity and fiction’ at the very core of legal thought.
Law is always an idiom. An idiom is an expression with a meaning that cannot be guessed from the meanings of the individual words: its door concerns only you. One's relation to the law is singular.
The drama of naming (@Sonja naming the dance, dancing the name, is she dancing the name of the dance)
john Keats, prospective; Williams Wordsworth, retrospective. Prospective work consists of hopeful preparation, anticipation of future power rather than meditative reflections on past moments of insight and harmony. Oriented towards the future.
All i am doing today, like derrida, can be seen as a grafting (ghalameh zadan) or extension, supplement or prosthesis, an outgrowth from somewhere else, earlier on.
I will attach to the story of maulwürfe like the shit on his head.
Recalling and reinventing Shakespeare, the idea is not to bring it from past to present, something that is already disjointed in time towards the future. I push the characters of King Lear to a future. The deconstructive reading of the play has to do with the opening of the future itself. It is utterly important that you do something unpredictable for yourself. If you are in the business of hate, love suddenly, changing tracks brings the unexplainable to the trajectory. Going in discipline is like riding a train on rails, i am not saying to go off the track and crash or stop, but to change track experimentally and to change gear. The tracks are built for us to move in the field of thought, they don't cover the whole surface, by moving along them we can witness the new to emerge from our interdisciplinary run.
Derrida shows, reminds, that we can n[...]
(173292)[...notes/Derrida old notes.txt]%51.5[...]d which gave those who performed it the concept of crime.
The feeling that a text is especially written ‘for’ derrida... As if waiting for him to come along and point it out.
Freud's story is less the narration of an imaginary event than the simulacrum of narration. Freud's quasi event, is at once of fictional narrative and as narrative as fictive. It is the origin of literature at the same time as the origin of law, derrida suggests.
Kant, Freud, Kafka, what makes important all these thinkers for Derrida has to do with how each in their different way brings out a ghostly or virtual ‘narrativity and fiction’ at the very core of legal thought.
Law is always an idiom. An idiom is an expression with a meaning that cannot be guessed from the meanings of the individual words: its door concerns only you. One's relation to the law is singular.
The drama of naming (@Sonja naming the dance, dancing the name, is she dancing the name of the dance)
john Keats, prospective; Williams Wordsworth, retrospective. Prospective work consists of hopeful preparation, anticipation of future power rather than meditative reflections on past moments of insight and harmony. Oriented towards the future.
All i am doing today, like derrida, can be seen as a grafting (ghalameh zadan) or extension, supplement or prosthesis, an outgrowth from somewhere else, earlier on.
I will attach to the story of maulwürfe like the shit on his head.
Recalling and reinventing Shakespeare, the idea is not to bring it from past to present, something that is already disjointed in time towards the future. I push the characters of King Lear to a future. The deconstructive reading of the play has to do with the opening of the future itself. It is utterly important that you do something unpredictable for yourself. If you are in the business of hate, love suddenly, changing tracks brings the unexplainable to the trajectory. Going in discipline is like riding a train on rails, i am not saying to go off the track and crash or stop, but to change track experimentally and to change gear. The tracks are built for us to move in the field of thought, they don't cover the whole surface, by moving along them we can witness the new to emerge from our interdisciplinary run.
Derrida shows, reminds, that we can never do anything systematically.
Monstrosity in the story Yal-o Ejdeha by Shamlu. Monsters of the deep..
my aim was to show the monstrosity of all the characters in King Lear not just Edmond. Edmond is the artist of the self. Shakespeare makes unacceptable characters. King Lear play is intolerable itself, an encounter with the opening of the future itself. Instead of giving in to the normalizing and legitimating representations which identity, recognize, and reduce everything too quickly, why not rather be interested in theoretic[...]
(173293)[...notes/Derrida old notes.txt]%51.5[...]mating representations which identity, recognize, and reduce everything too quickly, why not rather be interested in theoretical monsters, in monstrosities which announce themselves in theoretical reading.
The proper significance is simply and categorically deferred forever, insistent strangeness of the force of deferral, (effecting what derrida has called) the singularity of the here and now.
“explained” is “explained away.”
unreasonable is not concealed necessarily.
Duty to irresponsibility
any phantasmatic organization, whether collective or individual, is the invention of a drug, or of a rhetoric of drugs, be it aphrodisiac or not.
In talk, i respond to the how of a poem or text dictating a kind of addictive reading or desire in the reader.
The project of a text, the project of a theory
according to Freud, when the work of mourning is completed the ego becomes free and uninhabited again. Funeral speeches and related writings, are possibilities that structures the movement of identification. Mourning is the interiorization of the dead other, also its contrary. Politics is figured as first and foremost an organization of the time and space of mourning.
After him, it is all war and crumbling.
We know better than ever today that the dead must be able to work. And to cause to work, perhaps more than ever.
The meaning of meaning [...]
...................................
[*]deconstruction: a sort of strategic device + opening onto its own abyss (one of the most influential approaches to texts) =/= method
Campbell --> Derridean deconstruction is visual
Derrida's thinking helps us take images seriously (as philosophical artefacts)
•organizational image: the aesthetic ambassador for the organization (it visualizes + gives aesthetic value to it)
•advertisement: preeminent image of production and consumption of the global economy
image = logocentric vision --need--> problematizing =/= solutionizing
-is there a spirit of critique that is not liberatory in purpose?
Derridean deconstruction: a critical approach --draw--> attention to the operations of method itself (=/= method):
[~? feedback types:]
1. interventionist --advocate--> different/contradictory readings (of images)
2. radical --interest--> roots of meaning-making activity
3. liberatory --seek--> evoke justice (forcing an image to account for itself)
4. ethical --concern--> what is overlooked
5. innovative (productive) --promote--> non-traditional ways of reading (of interpretting, of finding meaning)
intellectual climate in 1960s ==>
•Derrida's deconstruction --> bringing Saussure's own work to its own radical paradoxical conclusion
•Foucau[...]
(173294)[...notes/Derrida old notes.txt]%51.6[...], metonyms استعمال لفظ در معنای غیرحقیقی majaz) ==(draw out)==> complexities, ambiguities, aporias, ironies, taken-for-grantedness, just-is-ness
--imply--> a critique of objectivity
{revelation = disturbance}-->{alternative meaning = site of simultaneous deconstruction}
dynamics of reading (close reading)
1. working of a text hides itselg (images of soap powder, children's science homework, computer chips, etc.)
2. rigorous inspection of the text
3. text is not immune to interpretation (~ text reconfigures itself according to the touch of history, personality, method, intention, politics, culture of any given interpretation =/= closed space)
*reading = producing meaning* =/= reflecting
•Toyota's advertisement --> an image of gay family life --> the image converges on a notion of multicultural pansexual divergence --> market conditions under which homosexuality is accepted
>
•Joe Camel campaign --> Joe (from Joseph Old Testament) shortened in colloquial american usages to “Joe”, which by the 1930s began to designate anyone whose real name is unknown or connoted the “most typical” of any category of person [=/= dinosaurs] + camel: beast of burden and of humility (Aesop's fables) and as creatures of uncontrollable lust (from depiction by monks in medieval times to teach moral fables to the public)
performance of a textual sex change operation
(monotonality) monovisuality of the dominant visual message
logocentric: a transcendental signified to which the text refers
Plato's powerful attack on writing as “dead speech”: Socrates and Phaedrus walk in the countryside. Socrates recounts to him a myth about the origin of writing: the king Thamus is presented with a present from his son Theus; the gift of writing. Theus tells his father that the gift will make his people wise as it will improve theie their memory --✕--> Derrida shows that in the same argument Socrates goes on to describe speech as another sort of writing; he actually uses a writing metaphor to describe the “true nature” of speech “not merely as a knowing, living, animate discourse, but as an inscription of truth in the soul”
deconstruction =/= re-interpretation
| |
impossible + providing a
plausible story different story
deconstructive reading (idiosyncratic to the text) ==offer==> multiple & contradictory potential meanings to the text
Derridean approach to meaning making:
•cricular
•paradoxical
~= it requires us to *deconstruct the deconstruction* --> *work against meaning and interpretation*
name of man: (the name of that being who throughout the entire history has dreamed of full presence = the reassuring foundation, the origin =/= play)[...]
(173296)[...notes/Derrida old notes.txt]%51.9[...]in advertisement -->) **the ways in which knowledge & reality are marshalled into collective visual consensus**
visual deconstruction --> rigor towards the idiosyncrasy and singularity of any text
restricted economy of the text ==> particular meaning =/= Derrida: moveing from a restricted --to--> general economy of the text
...................................
metaphysics: enterprise of returning (strategically, ideally) to an origin (a priority) thought to be simple, intact, normal, pure, standard, self-identical [=/= to think in terms of derivation, complication, deterioration, accident]
<--Derrida-- (the most constant profound potent metaphysical gesture in Western philosophy:) conceiving simple before the complex, essential before the accidental
}--> logocentric thought: thought which does not adequately attend to the contradictions inherent in its own medium ==> [logocentrism:] (fable) faith in the status of language as a lucid carrier of meaning (=/= attentiveness to the materiality of communication and the implications of such a project)
pecific languages make communication material, and exploring the interplay of terms within a linguistic system (-->? baroque) =/= Enlightenment = Age of Reason (logos)
...................................
Beauty and the Beast
or, blast of the clean slate
(goddamn it)
The picture of a relatively undifferentiated and continuous topological space undergoing discontinuous transitions and progressively acquiring detail until it condenses into the measurable and divisible metric space which we inhabit, is a powerful metaphor for the cosmic genesis of spatial structure. (Intensive Science & Virtual Philosophy)
baroque Trauerspiel, classical synthesis, ...
synthesis: synthetic thinking (the combination of ideas into a complex whole)
this is not a reasoning exercise (deducing particularity, etc.)
imagine you find a head. how do you search for the body? (research project)
graduating from ... and approaching ...
(from fairy tale ---> approach myth)
--> http://www.sinaseifee.com/DifficultForests.html
becoming Amazon as the fear of the male.
(Amazon as male hunter symbol)
(symbol for) masculine gender principle
(to disavow sexual difference)
I am not bringing the text to you, or you to the text.
as you have already guessed we have to destroy both the notion of text and you, to some extent, in order to permit a reading to constitutes itself.
is San'an a prince charming?
(let's examine)
the spiritually established death-birth (death of birth and birth of death) at the end of story
Miyazaki's faceless monster (in Spirited Away[...]
(173297)[...notes/Derrida old notes.txt]%52.1[...]riality of communication and the implications of such a project)
pecific languages make communication material, and exploring the interplay of terms within a linguistic system (-->? baroque) =/= Enlightenment = Age of Reason (logos)
...................................
Beauty and the Beast
or, blast of the clean slate
(goddamn it)
The picture of a relatively undifferentiated and continuous topological space undergoing discontinuous transitions and progressively acquiring detail until it condenses into the measurable and divisible metric space which we inhabit, is a powerful metaphor for the cosmic genesis of spatial structure. (Intensive Science & Virtual Philosophy)
baroque Trauerspiel, classical synthesis, ...
synthesis: synthetic thinking (the combination of ideas into a complex whole)
this is not a reasoning exercise (deducing particularity, etc.)
imagine you find a head. how do you search for the body? (research project)
graduating from ... and approaching ...
(from fairy tale ---> approach myth)
--> http://www.sinaseifee.com/DifficultForests.html
becoming Amazon as the fear of the male.
(Amazon as male hunter symbol)
(symbol for) masculine gender principle
(to disavow sexual difference)
I am not bringing the text to you, or you to the text.
as you have already guessed we have to destroy both the notion of text and you, to some extent, in order to permit a reading to constitutes itself.
is San'an a prince charming?
(let's examine)
the spiritually established death-birth (death of birth and birth of death) at the end of story
Miyazaki's faceless monster (in Spirited Away 千と千尋の神隠し), with his flexible plasticity, has an issue with appearance. he goes from loneliness, to love, to greed, and finally becomes a student body. he has great agency in the beginning and docile in the end, [اسیر صورت --?--> اسیر معنی]
San'an is determined to see it through, the whole process
the German super-ego
the German ego
to carefully inject some of German super-ego to the Iranian ego
(for Anastasia) what is the next war?
ترسا
(to the audience:) you should feel free to make notes, because I am making notes while you are talking, and these kind of lectures I am doing are the process of those note-makings.
I like to interrupt you. the performance is itself an interruption of you, like when we say in a conversation “may I interrupt you” your pace, your velocity, your speech-acts, etc.
what is being ‘interested’ in the history of illusion?
in your process in becoming woman, yo[...]
(173298)[...notes/sanaan full text.txt]%52.1[...]ses into the measurable and divisible metric space which we inhabit, is a powerful metaphor for the cosmic genesis of spatial structure. (Intensive Science & Virtual Philosophy)
baroque Trauerspiel, classical synthesis, ...
synthesis: synthetic thinking (the combination of ideas into a complex whole)
this is not a reasoning exercise (deducing particularity, etc.)
imagine you find a head. how do you search for the body? (research project)
graduating from ... and approaching ...
(from fairy tale ---> approach myth)
--> http://www.sinaseifee.com/DifficultForests.html
becoming Amazon as the fear of the male.
(Amazon as male hunter symbol)
(symbol for) masculine gender principle
(to disavow sexual difference)
I am not bringing the text to you, or you to the text.
as you have already guessed we have to destroy both the notion of text and you, to some extent, in order to permit a reading to constitutes itself.
is San'an a prince charming?
(let's examine)
the spiritually established death-birth (death of birth and birth of death) at the end of story
Miyazaki's faceless monster (in Spirited Away 千と千尋の神隠し), with his flexible plasticity, has an issue with appearance. he goes from loneliness, to love, to greed, and finally becomes a student body. he has great agency in the beginning and docile in the end, [اسیر صورت --?--> اسیر معنی]
San'an is determined to see it through, the whole process
the German super-ego
the German ego
to carefully inject some of German super-ego to the Iranian ego
(for Anastasia) what is the next war?
ترسا
(to the audience:) you should feel free to make notes, because I am making notes while you are talking, and these kind of lectures I am doing are the process of those note-makings.
I like to interrupt you. the performance is itself an interruption of you, like when we say in a conversation “may I interrupt you” your pace, your velocity, your speech-acts, etc.
what is being ‘interested’ in the history of illusion?
in your process in becoming woman, you might end up becoming a female robot.
(Tarsaa's part)
whose testicles are smashed here?
to the less molested .... (body of the pupil)
psycho-history
human preparedness for inter-relations with technology and technologization
***test some failures
a different brand of anxiety (?)
walking on groundlessness, literature, house of literature?
protest against “was”
give literature in its totality
initiate a program
we don't love our se[...]
(173300)[...notes/sanaan full text.txt]%52.1[...]ating from ... and approaching ...
(from fairy tale ---> approach myth)
--> http://www.sinaseifee.com/DifficultForests.html
becoming Amazon as the fear of the male.
(Amazon as male hunter symbol)
(symbol for) masculine gender principle
(to disavow sexual difference)
I am not bringing the text to you, or you to the text.
as you have already guessed we have to destroy both the notion of text and you, to some extent, in order to permit a reading to constitutes itself.
is San'an a prince charming?
(let's examine)
the spiritually established death-birth (death of birth and birth of death) at the end of story
Miyazaki's faceless monster (in Spirited Away 千と千尋の神隠し), with his flexible plasticity, has an issue with appearance. he goes from loneliness, to love, to greed, and finally becomes a student body. he has great agency in the beginning and docile in the end, [اسیر صورت --?--> اسیر معنی]
San'an is determined to see it through, the whole process
the German super-ego
the German ego
to carefully inject some of German super-ego to the Iranian ego
(for Anastasia) what is the next war?
ترسا
(to the audience:) you should feel free to make notes, because I am making notes while you are talking, and these kind of lectures I am doing are the process of those note-makings.
I like to interrupt you. the performance is itself an interruption of you, like when we say in a conversation “may I interrupt you” your pace, your velocity, your speech-acts, etc.
what is being ‘interested’ in the history of illusion?
in your process in becoming woman, you might end up becoming a female robot.
(Tarsaa's part)
whose testicles are smashed here?
to the less molested .... (body of the pupil)
psycho-history
human preparedness for inter-relations with technology and technologization
***test some failures
a different brand of anxiety (?)
walking on groundlessness, literature, house of literature?
protest against “was”
give literature in its totality
initiate a program
we don't love our selves nor our neighbors
San'an, when he thinks he is getting close, he has abysses he has to clear
which language the house speaks? or which language German speaks?
house of literature, house is the site of kinship too.
if literature is like a house at all
unreadable algorithm of encounter
...................................
I hope we can get along famously
my work has been really about o[...]
(173301)[...notes/sanaan full text.txt]%52.1[...]he is getting close, he has abysses he has to clear
which language the house speaks? or which language German speaks?
house of literature, house is the site of kinship too.
if literature is like a house at all
unreadable algorithm of encounter
...................................
I hope we can get along famously
my work has been really about old forms in the city, how should we build,
tyranny,
packaging (packaging existing knowledge, the way for example the IT industry does it.)
am I against packaging?
rationalizing and separating functions in the city
place, space, face,
in the history, the leg-less-stone and the lying-visage have been together. a study of apparition must include the physical material as well, not as counterparts, rather as its play-mate.
>
the structure of space in San'an poetry
distinction between subject and object, between signifier and signified, encompassing the whole of dualistic logic through its branching patterns, through its definitions of set pathways between root and branch.
the Arborescent model of relationships in San'an story?
The rhizome likewise resists structures of domination, such as the notion of “the mother tongue” in linguistics, though it does admit to ongoing cycles of what Deleuze refers to as “deterritorializing” and “reterritorializing” moments.
...................................
about my performances:
“There is no longer a tripartite division between a field of reality (the world) and a field of representation (the book) and a field of subjectivity (the author). Rather, an assemblage establishes connections between certain multiplicities drawn from each of these orders, so that a book has no sequel nor the world as its objts object nor one or several authors as its subject.”
(Deleuze - Rhizome)
...consists not in an argument, but in the ecstatic elaboration of a metaphor, a web of interconnected concepts, the development of a new vocabulary without a pause for explanation or so much as a simple definition.
“...a mapping rather than a tracing”
“What distinguishes the map from the tracing is that it is entirely oriented toward an experimentation in contact with the real. The map does not reproduce an unconscious closed in upon itself; it constructs the unconscious”
“It fosters connections between fields, the removal of blockages... “
(removing some blockages of meaning-lock in San'an)
my lecture, emphasizes the rhizomatic to foster imaginative work that challenges typical critical forms.
not to overlook the working of matters, and the exteriority of their relations.
(in a book, [...]
(173302)[...notes/sanaan full text.txt]%52.2[...]cities drawn from each of these orders, so that a book has no sequel nor the world as its object nor one or several authors as its subject.”
(Deleuze - Rhizome)
...consists not in an argument, but in the ecstatic elaboration of a metaphor, a web of interconnected concepts, the development of a new vocabulary without a pause for explanation or so much as a simple definition.
“...a mapping rather than a tracing”
“What distinguishes the map from the tracing is that it is entirely oriented toward an experimentation in contact with the real. The map does not reproduce an unconscious closed in upon itself; it constructs the unconscious”
“It fosters connections between fields, the removal of blockages... “
(removing some blockages of meaning-lock in San'an)
my lecture, emphasizes the rhizomatic to foster imaginative work that challenges typical critical forms.
not to overlook the working of matters, and the exteriority of their relations.
(in a book, a lecture, etc.) there are lines of articulation or segmentarity, strata and territories; but also lines of flight, movements of deterritorialization and destratification.
(what are Attar's Sheikh's actual authority as a teacher?)
(George Makdisi: “Madrasa and University in the Middle Ages”)
[...] “Perhaps the most fundamental difference between the two systems is embodied in their systems of certification; namely, in medieval Europe, the licentia docendi, or license to teach; in medieval Islam, the ijazah, or authorization. In Europe, the license to teach was a license to teach a certain field of knowledge. It was conferred by the licensed masters acting as a corporation, with the consent of a Church authority, in Paris, by the Chancellor of the Cathedral Chapter... Certification in the Muslim East remained a personal matter between the master and the student. The master conferred it on an individual for a particular work, or works.” [...]
feeling cool and correct
(in) a parasitical golden age
what is “education” in a mystical world (or actually a mystical world-view)
how can be undermined or rewired, (“teaching” without education)
magical idealism
from Delphi-magiscism to the San'an
(does San'an actually wants to go to Greece?! but went to Italy?)
اقصای روم
the space we are founding ourselves in is not neutral, not innocent, not un-signed
it is paid for, has a certain architecture, (phallic work)
the intellectual mask...
semiotic of learning and thinking
(Maulwurf,) shit on your head, shit is the origin of all gifts, when a child offers his first donation, “look what I have produced!” I honor you with this Kacke.
--> htt[...]
(173303)[...notes/sanaan full text.txt]%52.3[...]a Church authority, in Paris, by the Chancellor of the Cathedral Chapter... Certification in the Muslim East remained a personal matter between the master and the student. The master conferred it on an individual for a particular work, or works.” [...]
feeling cool and correct
(in) a parasitical golden age
what is “education” in a mystical world (or actually a mystical world-view)
how can be undermined or rewired, (“teaching” without education)
magical idealism
from Delphi-magiscism to the San'an
(does San'an actually wants to go to Greece?! but went to Italy?)
اقصای روم
the space we are founding ourselves in is not neutral, not innocent, not un-signed
it is paid for, has a certain architecture, (phallic work)
the intellectual mask...
semiotic of learning and thinking
(Maulwurf,) shit on your head, shit is the origin of all gifts, when a child offers his first donation, “look what I have produced!” I honor you with this Kacke.
--> http://www.sinaseifee.com/VomkleinenMaulwurf.html
how can we bring the variety of animals into the singular butterfly metaphor? (Attar's bird's butterfly effect)
Schmetterling! (parvaneh - پروانه)
(‘schmettern’ in German: v. smash, shatter, slam; blare, fanfare, bellow, roar) --- in schmettern you already have the ‘smashing,’ the butterfly smashing in the windshield, by that we are in the land of technology.
Schmetterlinghaus? (The Imperial Butterfly House in Vienna)
خرمن پروانه
Schmetterling is also a German (Reich Air Ministry) air-to-air missile project developed during the WWII, which is detonated by acoustic and photoelectric proximity fuses (Abstandszünder)
(Jason Bahbak Mohaghegh)
time, space, being, death, subversion, pain, transcendence, victory, blood, Nietzsche, Heidegger, Adorno, Benjamin, Baudrillard,
•poetic violence, obscure elsewhere,
•imaginative reservoir.
•political, poetic, spiritual, or aesthetic sources of inspiration.
•the rebel factor
resistance-fight / ideological dictator
artist-forerunner / experimental thinker
constellation of desire
ambush of destruction =>
...internalization of toxicity
to assimilate the poisonous
mithridatic (“mehr-dad” معجون مهرداد)
what is the dominant information in San'an world?
(ideological and) literary apparatus
issues of belonging and desertion
to endure the direct
epistemic fear
I suggest we go through the rhetorical treatises of Middle East political past century
(mystic war:)
the decadent[...]
(173305)[...notes/sanaan full text.txt]%52.4[...]ny paradoxes: that of wisdom and rage, that of boundlessness and confinement, that of precision and enormity, nature and technology (apprentices to a lesser artisan-metallurgist god interested only in functional architecture and instrumentalized objects), betrayal and devotion,
mysticism is one of postmodern ‘mask,’ there are many others (the chaos-mask / face?, etc.)
one of many existential prototypes, subjectivity constellations, etc.
sliding between hostile and relaxed patterns of ...
with a sixth sense for disappearance
gained attunement to nothing
what are the athleticism of this stillness?
the turn in the thought of the mystic to externalize that same meditative daze!
what if an enthusiasm took hold to transfer this personal, self-contained oblivion onto a universal plane?
a single mood-shift: interiority feels the need to stretch out into exteriority.
without the logic of judgment
(in the aftermath of the 2th century) many visionaries of western thought (--postmoderns--) have emphasized a (desperate) need to inject ambiguity and doubt into our collective imagination
where is absolutism in San'an?
own descent (Abstieg) into paranoia
when in master-disciple relationship one is asked/taught not only read the works of past visionaries: rather to entertain the same mania, drunkenness, cruelty, or absorb temperament that engendered the very materialization of that text.
[Attar asking us to entertain the same mania 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 thrre 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 choi[...]
(173309)[...notes/sanaan full text.txt]%52.6[...]tion 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 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 master-complex? has he forgotten to mention his teacher, San'an, in Tazkirat al-Awliya? --Attar is himself San'an? drugged and doped by tastes and spices of his shop, his establishment. OR San'an is Ibn-Sagha (ابن ساقا)? (Ibn-Sagha was a Islamist jurist who lived in Baghdad 11th century, lived Muslim and died christian.) Attar's engagement with remembrance and bios --> is the San'an's narrative also about forgetting? Tazkirat (تذکره) --> Tazakor (تذکر) --> remember! --we are now on how Attar's San'an influences Hafez--(حافظ) The Memorizer. Hafez loves the story of San'an the non-memorizer, San'an loses his ‘hafeze’ (حافظه). (according to Hafez and San'an, the best student is the one who doesn't remember. precisely because they are trying so hard to remind San'an of what they thing ‘he’ is) --> [Indian MATSYENDRANATH amnesia tale, tells the story of a yogi who falls in love with the woman kind--one of his students puts makeup and dances his memory back to him. he must become t[...]
(173312)[...notes/sanaan full text.txt]%52.7[...]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 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 master-complex? has he forgotten to mention his teacher, San'an, in Tazkirat al-Awliya? --Attar is himself San'an? drugged and doped by tastes and spices of his shop, his establishment. OR San'an is Ibn-Sagha (ابن ساقا)? (Ibn-Sagha was a Islamist jurist who lived in Baghdad 11th century, lived Muslim and died christian.) Attar's engagement with remembrance and bios --> is the San'an's narrative also about forgetting? Tazkirat (تذکره) --> Tazakor (تذکر) --> remember! --we are now on how Attar's San'an influences Hafez--(حافظ) The Memorizer. Hafez loves the story of San'an the non-memorizer, San'an loses his ‘hafeze’ (حافظه). (according to Hafez and San'an, the best student is the one who doesn't remember. precisely because they are trying so hard to remind San'an of what they thing ‘he’ is) --> [Indian MATSYENDRANATH amnesia tale, tells the story of a yogi who falls in love with the woman kind--one of his students puts makeup and dances his memory back to him. he must become the woman. there is a queer moment in the origin story of the San'an, which Attar censures(?). he erased his name from the black-list of death-‘the forgottens’, then danced for him as a woman-story-teller. (muse is the mother of memory.) the class struggle has obviously a Bollywood touch to it]-->Attar's source and storage?)
regarding Hafez and San'an, the poet must leave the home, the poet must travel foreign zones, and stay in the foreign. (this is, by the way, Heidegger's reading of the poet[...]
(173313)[...notes/sanaan full text.txt]%52.7[...]ecrecy)
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-mystical ritual happening?
profound separation from the networks of social reality
the subjects betrays its own history
interrupting the transmission of the episteme
the result of mystic disjointment => a renovated perception of all activity as self-forsaking (Tark-e Nafs? ترک نفس), (such that all locations appear scorched in turn)
stab-through and un-brace one once was
San'an's mechanistic commitments, h[...]
(173325)[...notes/sanaan full text.txt]%52.9[...]ude, 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-mystical ritual happening?
profound separation from the networks of social reality
the subjects betrays its own history
interrupting the transmission of the episteme
the result of mystic disjointment => a renovated perception of all activity as self-forsaking (Tark-e Nafs? ترک نفس), (such that all locations appear scorched in turn)
stab-through and un-brace one once was
San'an's mechanistic commitments, he need to first book out of a place in order to write text, or to book himself in again
the San'an's poem's ‘Will' = instinct for abandonment and anonymity
is this instinct predicting what Attar will write? or explains *why he writes?
[writing as an act of memory and perform?]
the mystic event is predicted by an instinct for abandonment and anonymity,
at the same time it mutates the urban environment in which it stage its runaways line.
the cityscape is cast into the frenetic rush of this disavowal, to the extent that it becomes the equivalent of the desert
what are the indentitarian qualifiers that San'an wants or needs to chain-break?
to be honest, Attar's San'an's poetry, is living by a roaming assemblage of assertions. [he wrote his poem in a time when the highly religious Sheikhs would go to monasteries and get drunk with the non-Muslims, getting high with the nonhuman. it is Seljuq (سلجوق) time, medieval Turko-Persian. The Seljuqs were educated in the service of Muslim courts as slaves or mercenaries. The dynasty brought with itself a sense of revival. Under the Seljuqs, New-Persian became the language for historical recording. Attar (عطار) means herbalist, druggist, perfumist or alchemist, and during his lifetime in Persia, much of medicine and drugs were based on herbs. Therefore, by profession he was similar to a modern-day town doctor and pharmacist. Rose oil means ‘attar’. Attar died a violent death in the massacre which the Mongols inflicted on Nishapur in April 1221.]
-in his Birds epic, he is bringing an instinct coalition that translates all movement into a devouring collectivity --> the logic of their fading (--of the birds) is the same explosively that that fuels their inception, (why the birds must gather in the first place?!)
once-mystical and [...]
(173326)[...notes/sanaan full text.txt]%52.9[...]ity over aesthetic fantasy
where is the cinematic-mystical ritual happening?
profound separation from the networks of social reality
the subjects betrays its own history
interrupting the transmission of the episteme
the result of mystic disjointment => a renovated perception of all activity as self-forsaking (Tark-e Nafs? ترک نفس), (such that all locations appear scorched in turn)
stab-through and un-brace one once was
San'an's mechanistic commitments, he need to first book out of a place in order to write text, or to book himself in again
the San'an's poem's ‘Will' = instinct for abandonment and anonymity
is this instinct predicting what Attar will write? or explains *why he writes?
[writing as an act of memory and perform?]
the mystic event is predicted by an instinct for abandonment and anonymity,
at the same time it mutates the urban environment in which it stage its runaways line.
the cityscape is cast into the frenetic rush of this disavowal, to the extent that it becomes the equivalent of the desert
what are the indentitarian qualifiers that San'an wants or needs to chain-break?
to be honest, Attar's San'an's poetry, is living by a roaming assemblage of assertions. [he wrote his poem in a time when the highly religious Sheikhs would go to monasteries and get drunk with the non-Muslims, getting high with the nonhuman. it is Seljuq (سلجوق) time, medieval Turko-Persian. The Seljuqs were educated in the service of Muslim courts as slaves or mercenaries. The dynasty brought with itself a sense of revival. Under the Seljuqs, New-Persian became the language for historical recording. Attar (عطار) means herbalist, druggist, perfumist or alchemist, and during his lifetime in Persia, much of medicine and drugs were based on herbs. Therefore, by profession he was similar to a modern-day town doctor and pharmacist. Rose oil means ‘attar’. Attar died a violent death in the massacre which the Mongols inflicted on Nishapur in April 1221.]
-in his Birds epic, he is bringing an instinct coalition that translates all movement into a devouring collectivity --> the logic of their fading (--of the birds) is the same explosively that that fuels their inception, (why the birds must gather in the first place?!)
once-mystical and now-postmodern tribalism (?)
(“I” threatens the nomadic workings of the pack event)
[there is a pack-event in the San'an's students]
self = migratory sensibility of a subjectivity adrift
the exile does not need to exist / the community is desperate to exist (which is why it degenerates into totalitarian declarations--do the San'an's students have that?)
is Attar, in his poetry, obsessed with constructing mythologies of presence (and being represented)? (when he repeatedly tries t[...]
(173327)[...notes/sanaan full text.txt]%52.9[...]Persian. The Seljuqs were educated in the service of Muslim courts as slaves or mercenaries. The dynasty brought with itself a sense of revival. Under the Seljuqs, New-Persian became the language for historical recording. Attar (عطار) means herbalist, druggist, perfumist or alchemist, and during his lifetime in Persia, much of medicine and drugs were based on herbs. Therefore, by profession he was similar to a modern-day town doctor and pharmacist. Rose oil means ‘attar’. Attar died a violent death in the massacre which the Mongols inflicted on Nishapur in April 1221.]
-in his Birds epic, he is bringing an instinct coalition that translates all movement into a devouring collectivity --> the logic of their fading (--of the birds) is the same explosively that that fuels their inception, (why the birds must gather in the first place?!)
once-mystical and now-postmodern tribalism (?)
(“I” threatens the nomadic workings of the pack event)
[there is a pack-event in the San'an's students]
self = migratory sensibility of a subjectivity adrift
the exile does not need to exist / the community is desperate to exist (which is why it degenerates into totalitarian declarations--do the San'an's students have that?)
is Attar, in his poetry, obsessed with constructing mythologies of presence (and being represented)? (when he repeatedly tries to synthesize an “authentic” discipleship, ﻣﺮﯾﺪى, Anhängerschaft?, for the San'an's “teachings”) --whereas the exile, the animal, the shadow, the monster, the machine, the thing, the contagion --> carries none of the anxiety of ontological authenticity
رسوایی - using treachery for the sake of vitality
(‘Verrat'--betraying the student, in order to produce truth-event)
going into vicious levels of self-consciousness
between all the lines of statement that Attar constructs, what is being suggested in his music or words?
San'an, taken by otherworldly crafts that signal him to become (gracefully) transfixed
‘naaareh’ - نعره
far cry from the mystic's encounter with divinity
disavowal of (an explicit) narrative (trajectory)
[sunken tranquility, relaxed self-annihilation, ascetic renunciation of material] *mystic* =/= or? =~ *postmodern* [obsession with speed, with narcissistic technologies, hyper-materialistic]
is there in postmodernism then an alternative version of mystical experience?
...
feeling like a foreign body, until you find a job?! (Attari as a job)
let's jam on this
this story is prior to psychoanalysis (?)
positionality, placements, displacements
a system that doesn't have access to its own knowledge
historical struggle for the definition of th[...]
(173331)[...notes/sanaan full text.txt]%53[...]epresented)? (when he repeatedly tries to synthesize an “authentic” discipleship, ﻣﺮﯾﺪى, Anhängerschaft?, for the San'an's “teachings”) --whereas the exile, the animal, the shadow, the monster, the machine, the thing, the contagion --> carries none of the anxiety of ontological authenticity
رسوایی - using treachery for the sake of vitality
(‘Verrat'--betraying the student, in order to produce truth-event)
going into vicious levels of self-consciousness
between all the lines of statement that Attar constructs, what is being suggested in his music or words?
San'an, taken by otherworldly crafts that signal him to become (gracefully) transfixed
‘naaareh’ - نعره
far cry from the mystic's encounter with divinity
disavowal of (an explicit) narrative (trajectory)
[sunken tranquility, relaxed self-annihilation, ascetic renunciation of material] *mystic* =/= or? =~ *postmodern* [obsession with speed, with narcissistic technologies, hyper-materialistic]
is there in postmodernism then an alternative version of mystical experience?
...
feeling like a foreign body, until you find a job?! (Attari as a job)
let's jam on this
this story is prior to psychoanalysis (?)
positionality, placements, displacements
a system that doesn't have access to its own knowledge
historical struggle for the definition of the real
I can't keep clean boundaries
rituals (of promise and contract), (things that) must address anxiety --?--> a religious stamp
what is the San'an text promising the Other? (like every text does, every utterance)
what it cannot *not do?
my childish playful inventiveness and its relationship to weakness.
so I come up week, saying ‘let us do this or that,’ but that is a will to power (?)
we are here to understand the appropriation of meaning.
what does or does not belong to the protocols of reading, etc.
(think in terms of de-appropriation, which entails a form of rigorous hesitation when assuming responsibility for the work or thought of another) is that what I am practicing encountering the work of Attar? as an ally or ancestor or an unknown sidetrack of writing
different modalities of love and loving
I guess what I wanted to ask you is your love
I have been teaching Islam to you?! in a shattered and transgressive way
of course this not teach-according-to-definition
of course every demand is the demand for love
the SM-inserts in San'an story
he is asked to perform some serious Sado-Masochist interactions wit[...]
(173334)[...notes/sanaan full text.txt]%53[...]e version of mystical experience?
...
feeling like a foreign body, until you find a job?! (Attari as a job)
let's jam on this
this story is prior to psychoanalysis (?)
positionality, placements, displacements
a system that doesn't have access to its own knowledge
historical struggle for the definition of the real
I can't keep clean boundaries
rituals (of promise and contract), (things that) must address anxiety --?--> a religious stamp
what is the San'an text promising the Other? (like every text does, every utterance)
what it cannot *not do?
my childish playful inventiveness and its relationship to weakness.
so I come up week, saying ‘let us do this or that,’ but that is a will to power (?)
we are here to understand the appropriation of meaning.
what does or does not belong to the protocols of reading, etc.
(think in terms of de-appropriation, which entails a form of rigorous hesitation when assuming responsibility for the work or thought of another) is that what I am practicing encountering the work of Attar? as an ally or ancestor or an unknown sidetrack of writing
different modalities of love and loving
I guess what I wanted to ask you is your love
I have been teaching Islam to you?! in a shattered and transgressive way
of course this not teach-according-to-definition
of course every demand is the demand for love
the SM-inserts in San'an story
he is asked to perform some serious Sado-Masochist interactions with nonhuman animals, his favorite book, and Tarsaa as stage-manager
we are left with the task of reading the enigma of something that no longer is. if things ‘were’ we wouldn't need to be thinking, reading, running after them.
(I am reading the enigma of something that no longer is)
precisely Bayazid defines Tasawwuf/Tasavof as something that ‘was’ and had no name and today ‘is not’ and has name.
I am taking in terms of constructions and phantasms
everything that comes at you, which is persecutory, is absorbed. that being able to crucified by the other.
doesn't have an experience to fire aggression
is it possible to be kind in a non-manipulative non-cognitive or non-calculative way?
San'an was booked “elsewhere,” he had a transcendental hearing, he had to take a call
[we should here study a ‘hauntology'---the science of morning-disorder. all prophets have it also]. haunt---the figure is neither present nor absent --> (and “real” presence has always been the religion's obsession)
از شبح به شیخ
از صنع به ص[...]
(173335)[...notes/sanaan full text.txt]%53.1[...]ou are seeing and hearing is not ‘real’? ----San'an is not naive in that sense. he knows that the dream is not just a projection of his subjectivity. he is not Freudian, or he knows his own subconscious too well.
San'an going to Italy (Vatican?)
a mapping is going on
his cognitive defend system is down (=/= ‘rend’ رند)
رند =? idiot [~=? the one who cannot be tricked]
[rend: the paragon of indifference; an iconoclast; an informal trickster; prone to drunkenness, sin, and heresy; he is forever scorned but *shows no sign of injury*(?!); he is without shame or conformism; he is vivid, energetic, guiltless]
and the question of technology?
how technology breaks up and breaks into all sorts of metaphysical premises
San'an is at a primal scene of aggression?
provoking hostility
there is no sweet device that should supposed to suspend hostility, there is no magic flute in San'an story
>
why am I taking so many detours? whether this is describable at all
discursive formations
the teacher vs. trainer
the teacher that asks for your interiority**** (love?) any kind of transfers of emotional funds. or other economies of approval
Attar, the great and complicated poet
also my own attachments to certain formations
what kinds of poetic bodies Attar sacrifices?
what cognitive back-up system he uses?
and so on
(the students) cannot cognize (San'an's program)
forecloser, foreclosing you
توقيف
distribution of value, action, and non-action in San'an
to discover San'an where it dwells, what kinds of figures and disfigurations it is responsible for, and what else does it mask culturally?
we also add on cultural anthropological tracks to see which cultures or groups-psychologies practice San'an's tan's teachings and in the service of what--what kind of will to power. because rarely something is practiced and it is not in service of some sort of buffing off a self or something.
(does San'an practice the will to obedience and to listening?)
what (the hell) does he want (from Tarsaa, from her Being)?!!!
to let the other go
I am talking about Attar so we can properly lose him (this is not about finding)
I have to exhaust, frustrate, and abuse my own mystic or non-mystic tendencies and preferences in this
this is kind of a *synonym-finder* machine
we are looking for mutations of San'an's work
after he dreams...
the event (‘vaghee’ واقعه) has (already) happened, he travels to ‘understand’ the “event” and not to ‘find out’ --- (we can also critique ‘event’ or ‘vaghee’ as a violent and omnipotent sublime or a happening-art, versus the fragmented phenomena---associated with feminin[...]
(173336)[...notes/sanaan full text.txt]%53.2[...]ormations
the teacher vs. trainer
the teacher that asks for your interiority**** (love?) any kind of transfers of emotional funds. or other economies of approval
Attar, the great and complicated poet
also my own attachments to certain formations
what kinds of poetic bodies Attar sacrifices?
what cognitive back-up system he uses?
and so on
(the students) cannot cognize (San'an's program)
forecloser, foreclosing you
توقيف
distribution of value, action, and non-action in San'an
to discover San'an where it dwells, what kinds of figures and disfigurations it is responsible for, and what else does it mask culturally?
we also add on cultural anthropological tracks to see which cultures or groups-psychologies practice San'an's teachings and in the service of what--what kind of will to power. because rarely something is practiced and it is not in service of some sort of buffing off a self or something.
(does San'an practice the will to obedience and to listening?)
what (the hell) does he want (from Tarsaa, from her Being)?!!!
to let the other go
I am talking about Attar so we can properly lose him (this is not about finding)
I have to exhaust, frustrate, and abuse my own mystic or non-mystic tendencies and preferences in this
this is kind of a *synonym-finder* machine
we are looking for mutations of San'an's work
after he dreams...
the event (‘vaghee’ واقعه) has (already) happened, he travels to ‘understand’ the “event” and not to ‘find out’ --- (we can also critique ‘event’ or ‘vaghee’ as a violent and omnipotent sublime or a happening-art, versus the fragmented phenomena---associated with femininity)
“tafaroj” (تفرّج) or wondering around in Rome, very different than Sohrevardi's order --> http://sinaseifee.com/sorkh.html
[San'an with a damaged GPS system--why he goes to Italy?]
he is walking the walk,
how does he get through the borders!?
was it a ‘Road to Canossa’?
(Humiliation of Canossa, refers to the trek by Emperor Henry IV from Speyer to Canossa Castle in Emilia-Romagna to obtain the revocation of the excommunication imposed on him by the Pope Gregory VII. He was forced to humiliate himself on his knees waiting for three days and three nights before the entrance gate of the castle, while a blizzard raged in January 1077.)
San'an's event could be that he must encounter the alterity (~= absence of the same) --> he needs the absence of his students and the absence of himself and the absence of his God.
*****Tarsaa takes away San'an's human ID, his masterhood, his members [his parts: his pupils, pencils, penises], (that's why he must remember? his ‘members’ returning to him? what is he composed [...]
(173338)[...notes/sanaan full text.txt]%53.3[...] three days and three nights before the entrance gate of the castle, while a blizzard raged in January 1077.)
San'an's event could be that he must encounter the alterity (~= absence of the same) --> he needs the absence of his students and the absence of himself and the absence of his God.
*****Tarsaa takes away San'an's human ID, his masterhood, his members [his parts: his pupils, pencils, penises], (that's why he must remember? his ‘members’ returning to him? what is he composed of anyways?!) [memory is a way consistency maintain itself---are we having a disjunction?] [he makes contact, and contact is the medium of language --> and this is his performance]
in this story *the human ID = master*
(self-possession is supposed a primordial property)
-the question is how let yourself be invested with alterity, without becoming a seed of transcendence? (San'an let himself but then fails in the second part) by ‘seed of transcendence’ I mean making a symbol that is of a symbol (the basis of power---state?) ---> is this how San'an's symbolism can be recruited by Iranian war lords?
San'an in the story is shamanistically de-subjectified (by becoming the pig, etc.) instead of becoming hyper-subjectified (game-animal) [something that Abu-Saeed Abu-Al-Kheir almost achieve it?] **a game-animal is for example when dogs go after a dear in the forest, the dear is in this case a game-animal. the San'an's pigsty is not that, he doesn't become wolf or dear or Jinn for that matter!
if I where Tarsaa I would ask San'an to become the Jinn instead of pig.
(Tarsaa is sighted by him initially on her balcony)
balcony's architectural register
San'an might have been fallen in love with the balcony, not the girl!
(we see proof of this later when he goes “down” on her)
“hu hu I found a torture device” says San'an when he sees the girl-balcony assemblage
Tarsaa's morphology--different in every aesthetic moment, a dynamic entity
[person of flesh, thing of illusio, category of mechanism,
ترسا or ترسنده =~ child-being, نصرانی =~ the-other]
Tarsaa is a defferent kind of mediatized body, not that of woman on the television, which produces a wasted body in front of the TV
what kind of hostility is she performing -or making available?
she doesn't accept his marriage proposal
is there a woman hidden under the concept of Tarsaa?
which toxicities or horrors the-woman-of-the-house in the story of San'an conceals precisely with the figure of Tarsaa?
*****Tarsaa doesn't have a father.
-she is autonomous and emancipated
-San'an is of course another legendary non-feminist position
-it's a masculinist story after all, in its plot
medieval narratives of woman's image relating to the so-called sexual self-respect---woman a[...]
(173339)[...notes/sanaan full text.txt]%53.3[...]lage
Tarsaa's morphology--different in every aesthetic moment, a dynamic entity
[person of flesh, thing of illusio, category of mechanism,
ترسا or ترسنده =~ child-being, نصرانی =~ the-other]
Tarsaa is a defferent kind of mediatized body, not that of woman on the television, which produces a wasted body in front of the TV
what kind of hostility is she performing -or making available?
she doesn't accept his marriage proposal
is there a woman hidden under the concept of Tarsaa?
which toxicities or horrors the-woman-of-the-house in the story of San'an conceals precisely with the figure of Tarsaa?
*****Tarsaa doesn't have a father.
-she is autonomous and emancipated
-San'an is of course another legendary non-feminist position
-it's a masculinist story after all, in its plot
medieval narratives of woman's image relating to the so-called sexual self-respect---woman always representing the matter and the material
a comparative literary note on Tarsaa's framework and other female protagonist/antagonists -->
in: Nezami: Khosro-o-Shirin and Leili-o-Majnun (woman is there for the man, to elevate him); Jami: Salaman-o-Absal and Yusof-o-Zoleikha (woman is body and to be avoided); Gorgani: Vis-o-Ramin (woman is autonomous and for herself in the plot of the story)
*this time, he stammers in a situation articulated by her
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) o[...]
(173342)[...notes/sanaan full text.txt]%53.4[...] doesn't have a father.
-she is autonomous and emancipated
-San'an is of course another legendary non-feminist position
-it's a masculinist story after all, in its plot
medieval narratives of woman's image relating to the so-called sexual self-respect---woman always representing the matter and the material
a comparative literary note on Tarsaa's framework and other female protagonist/antagonists -->
in: Nezami: Khosro-o-Shirin and Leili-o-Majnun (woman is there for the man, to elevate him); Jami: Salaman-o-Absal and Yusof-o-Zoleikha (woman is body and to be avoided); Gorgani: Vis-o-Ramin (woman is autonomous and for herself in the plot of the story)
*this time, he stammers in a situation articulated by her
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[...]
(173343)[...notes/sanaan full text.txt]%53.4[...]ention in San'an's destiny
that is another kind of relatedness
you can no longer talk about the subject or object
is one in full possession of oneself? one doesn't belong to oneself or anybody else---that would be a post-Lacanian critique, which is the self-sabotage of the mystic is not necessarily attached to a inevitable devouring authority, “I don't belong to myself or anybody else.” nor God, nor teacher, etc. ==> the self is not necessarily devourable. [what are the certain components of the self of San'an that will remain unavailable, those that underlay a pervasive sense of not-belonging?---> longing (‘vermissen’) the girl/Tarsaa, ‘to-be-longing']
(why) am I including in my speech a rhetoric of faltering, self-sabotage, and hesitation?
should I edit it out? edit out the “I am not sure,” those self-canceling moments from my expression?
(my) thoughts deserve elegant expressions***
translation of this is very unstable
(according to Hölderlin)
we arrive at the truth / the moment that the truth or Das Wahre emerges / the moment it closing in on us, is when we have to say goodbye
(these are rather ‘stances,’ than ‘questions’)
how the poet-Attar serves or is served-up and devastated by language?
blast has a sense of destruction to it, and destruction is good and necessary, it clears away what is already dead and hanging around burdening your being. blast is not a devastation, devastation promises no futurity
-who are you destroyed by?
whom am I addressing here? but more importantly, who or what is addressing me here (in a non-present way)?
San'an/girl/pig assemblage
(what is girl in San'an story? what is animal in San'an story?)
San'an story, as a scenography of sexual difference, and ironization (to make ironic in appearance or effect) of question and answer, Q&As in Attar
there is a dramaturgy of repudiation (when the students ask and blame---everyone is insulted) --> Student is whom that which defines what is *failure* (--'to be fixed’ =? origin of teaching)
{pupil is that which ‘summons’ the master - استاد احضار}
ملامت
...and an idealization of the self, and not the object
[where is the object in San'an poem? where is the shadow, the dead?]
basically here, I am opening a Derridean expanse
...full path of an another Dasein
how far we are from the Dionysian Athenian festival? Lenaia, a dramatic/comic competition of theatrical plays; coming from those of aristocrats and wine-mixing rituals, also where Aristophanes was testing ground and staging and test-audiencing his first texts and performances. and his “The Frogs” won the first prize actually. it is a divine comedy, D[...]
(173345)[...notes/sanaan full text.txt]%53.6[...] rhetoric of faltering, self-sabotage, and hesitation?
should I edit it out? edit out the “I am not sure,” those self-canceling moments from my expression?
(my) thoughts deserve elegant expressions***
translation of this is very unstable
(according to Hölderlin)
we arrive at the truth / the moment that the truth or Das Wahre emerges / the moment it closing in on us, is when we have to say goodbye
(these are rather ‘stances,’ than ‘questions’)
how the poet-Attar serves or is served-up and devastated by language?
blast has a sense of destruction to it, and destruction is good and necessary, it clears away what is already dead and hanging around burdening your being. blast is not a devastation, devastation promises no futurity
-who are you destroyed by?
whom am I addressing here? but more importantly, who or what is addressing me here (in a non-present way)?
San'an/girl/pig assemblage
(what is girl in San'an story? what is animal in San'an story?)
San'an story, as a scenography of sexual difference, and ironization (to make ironic in appearance or effect) of question and answer, Q&As in Attar
there is a dramaturgy of repudiation (when the students ask and blame---everyone is insulted) --> Student is whom that which defines what is *failure* (--'to be fixed’ =? origin of teaching)
{pupil is that which ‘summons’ the master - استاد احضار}
ملامت
...and an idealization of the self, and not the object
[where is the object in San'an poem? where is the shadow, the dead?]
basically here, I am opening a Derridean expanse
...full path of an another Dasein
how far we are from the Dionysian Athenian festival? Lenaia, a dramatic/comic competition of theatrical plays; coming from those of aristocrats and wine-mixing rituals, also where Aristophanes was testing ground and staging and test-audiencing his first texts and performances. and his “The Frogs” won the first prize actually. it is a divine comedy, Dionysus and Heracles etc. and it has a choral interlude sung by the eponymous chorus of frogs, a frog greatest-hits. (on his trip to Rome, is San'an going to encounter other texts?)
the concept of ملامتگر (Malamatgar) or the one who reproaches is both central and peripheral in the story of Sheikh San'an. the story shows the crucial transformation of the students of the sheikh from ‘followers’ to ملامتگر. the stake are high at students’ behavior and not San'an's. the story tells that when your love falls in love with another person--that person, being a pagan gorgeous girl, a pig, or another idol--you must also fall in as well. it is important to understand whose perspective here is blamed for wh[...]
(173346)[...notes/sanaan full text.txt]%53.6[...] />
blast has a sense of destruction to it, and destruction is good and necessary, it clears away what is already dead and hanging around burdening your being. blast is not a devastation, devastation promises no futurity
-who are you destroyed by?
whom am I addressing here? but more importantly, who or what is addressing me here (in a non-present way)?
San'an/girl/pig assemblage
(what is girl in San'an story? what is animal in San'an story?)
San'an story, as a scenography of sexual difference, and ironization (to make ironic in appearance or effect) of question and answer, Q&As in Attar
there is a dramaturgy of repudiation (when the students ask and blame---everyone is insulted) --> Student is whom that which defines what is *failure* (--'to be fixed’ =? origin of teaching)
{pupil is that which ‘summons’ the master - استاد احضار}
ملامت
...and an idealization of the self, and not the object
[where is the object in San'an poem? where is the shadow, the dead?]
basically here, I am opening a Derridean expanse
...full path of an another Dasein
how far we are from the Dionysian Athenian festival? Lenaia, a dramatic/comic competition of theatrical plays; coming from those of aristocrats and wine-mixing rituals, also where Aristophanes was testing ground and staging and test-audiencing his first texts and performances. and his “The Frogs” won the first prize actually. it is a divine comedy, Dionysus and Heracles etc. and it has a choral interlude sung by the eponymous chorus of frogs, a frog greatest-hits. (on his trip to Rome, is San'an going to encounter other texts?)
the concept of ملامتگر (Malamatgar) or the one who reproaches is both central and peripheral in the story of Sheikh San'an. the story shows the crucial transformation of the students of the sheikh from ‘followers’ to ملامتگر. the stake are high at students’ behavior and not San'an's. the story tells that when your love falls in love with another person--that person, being a pagan gorgeous girl, a pig, or another idol--you must also fall in as well. it is important to understand whose perspective here is blamed for whose expectations. students’ project is expectation (of Sheikh)--is the pillar in the narrative. the failure to change and ability to experience that other perspective, and in this case the perspective of your significant-other's lover, results into the inception of ملامتگر and that is definitional for the formation of ملامتگر: someone who refuses to exercise another selfhood.
(This is also the central theme of the story of Moses and Khidr, in which Moses as follower/student becomes the Malaamatgar thing. This attitude of Khidr or San'an is provoking their audience to go beyond any version of fixation ---Attar's id[...]
(173348)[...notes/sanaan full text.txt]%53.7[...]mous chorus of frogs, a frog greatest-hits. (on his trip to Rome, is San'an going to encounter other texts?)
the concept of ملامتگر (Malamatgar) or the one who reproaches is both central and peripheral in the story of Sheikh San'an. the story shows the crucial transformation of the students of the sheikh from ‘followers’ to ملامتگر. the stake are high at students’ behavior and not San'an's. the story tells that when your love falls in love with another person--that person, being a pagan gorgeous girl, a pig, or another idol--you must also fall in as well. it is important to understand whose perspective here is blamed for whose expectations. students’ project is expectation (of Sheikh)--is the pillar in the narrative. the failure to change and ability to experience that other perspective, and in this case the perspective of your significant-other's lover, results into the inception of ملامتگر and that is definitional for the formation of ملامتگر: someone who refuses to exercise another selfhood.
(This is also the central theme of the story of Moses and Khidr, in which Moses as follower/student becomes the Malaamatgar thing. This attitude of Khidr or San'an is provoking their audience to go beyond any version of fixation ---Attar's idea of unfixity of discipleship's authenticity is kind of messed up)
how San'an is over or not over the material and his boner direction or erection is towards which psychoanalytically accessible phallus?
His students are following him backward!?
“Authentic disciple of four hundred men, were regressed (zurückschreiten) on a journey with him.” [why Attar is insisting on the authenticity of the disciple and apprenticeship?]
we should always ask where this text comes from.
I try not to pre-program what is going to happen. [here now]
--> https://www.youtube.com/watch?v=D9SIL38hkgw
in the the Shams Group music video, the soldiers in the video are having the little-Rumi-packet in their backpacks, along with other suicides. (other soldiers having Holderlin or Nietzsche in their backpacks)
metaphysical strongholds
to keep partnership with the self, so that there can be interlocution
(is this a possible ethics? --> “can I live with myself?”)
what one does to be in consonant with what one is capable of.
(then what is vowel?) vowel switches tracks and resonations
...penetrative grasp of a text, discovery and recreative apprehension of it life-forms, is impossible to paraphrase or systematize.
[Michel Serres]
...temporal and local settings of one's text. (to master it?)
to read X, is literally, to ‘prepare’ to read X
in certain civilizations there comes epochs in which syntax stiff[...]
(173350)[...notes/sanaan full text.txt]%53.7[...]cution
(is this a possible ethics? --> “can I live with myself?”)
what one does to be in consonant with what one is capable of.
(then what is vowel?) vowel switches tracks and resonations
...penetrative grasp of a text, discovery and recreative apprehension of it life-forms, is impossible to paraphrase or systematize.
[Michel Serres]
...temporal and local settings of one's text. (to master it?)
to read X, is literally, to ‘prepare’ to read X
in certain civilizations there comes epochs in which syntax stiffens...
Changing landscape of fact
words, the guardians of meanings, are not immortal.
note on history: past is a language construct, that the past tense of the verb is the sole guarantor of history.
to read: is to restore all that one can of the immediacies of value and intent in which speech actually occurs.
What material reality has history out of language? --the Tasawwuf/Tasavof verbal linguistic tradition
...to remind you that everything is the condition of madness.
(protest against “was” ---> go to Attar's relation with biographies in Tazkirat al-Awliya---he mobilizes ‘personalities’ in the index of his mystic-ontological demand---what would the lack of personality take revenge of Attar?)
we are at a tense past and a past tense---prison tense
..the landscape composed by the past tense, the semantic organization of remembrance... is styled and coded differently by cultures. --miniature illustrating San'an?
The verbal icon made up of all successive translations of Greek literature and philosophy has oriented fundamental movements in Islamic feelings --Farabi, Mirdamad, etc.
My translation of classics is not out of a vital compulsion for immediacy or precise echo. I am not trying to build my own resonant past. Myth of the ‘true past’... different perspectives can co-exist and blur
the metaphysics of the insult, in San'an story
I am interested in the conventions in which texts can be read, in which a semantic statement can be carried over into someone's own idiom. I am teaching how to reread texts of Attar and so forth.
I think we have civilization because (we have learned) ‘to translate out of time’
übertragen,
handing down thought narrative,
something that also depends on transfer of meaning in *space*
San'an's sudden interest in the woman/child (Tarsaa could also be a young boy) reminds us the uniquely vulnerable and creative condition of the childhood
privileged inferiority (of both child and woman)
we are dealing with both intercour[...]
(173353)[...notes/sanaan full text.txt]%53.8[...]bal linguistic tradition
...to remind you that everything is the condition of madness.
(protest against “was” ---> go to Attar's relation with biographies in Tazkirat al-Awliya---he mobilizes ‘personalities’ in the index of his mystic-ontological demand---what would the lack of personality take revenge of Attar?)
we are at a tense past and a past tense---prison tense
..the landscape composed by the past tense, the semantic organization of remembrance... is styled and coded differently by cultures. --miniature illustrating San'an?
The verbal icon made up of all successive translations of Greek literature and philosophy has oriented fundamental movements in Islamic feelings --Farabi, Mirdamad, etc.
My translation of classics is not out of a vital compulsion for immediacy or precise echo. I am not trying to build my own resonant past. Myth of the ‘true past’... different perspectives can co-exist and blur
the metaphysics of the insult, in San'an story
I am interested in the conventions in which texts can be read, in which a semantic statement can be carried over into someone's own idiom. I am teaching how to reread texts of Attar and so forth.
I think we have civilization because (we have learned) ‘to translate out of time’
übertragen,
handing down thought narrative,
something that also depends on transfer of meaning in *space*
San'an's sudden interest in the woman/child (Tarsaa could also be a young boy) reminds us the uniquely vulnerable and creative condition of the childhood
privileged inferiority (of both child and woman)
we are dealing with both intercourse and discourse
how his voice will change after San'an actually gets the girl?
...communication like breathing is subject to obstruction and homicidal breakdowns, under stress of hatred, of boredom, or of sudden panic, great gaps open ...that their previous understanding had been based on a trivial pidgin which had left the heart of meaning untouched.
What is the female speech in San'an?
-the breakdowns and translations in San'an story.
-The sexual translation and breakdown of linguistic exchange in San'an story.
...having an ‘ear’ for contrasting pressures of sexual discourse or identity
in San'an, man and woman, each respective experience of Eros and language had set them desperately apart.
In whose idiom, male or female, one can grasp (only) falsehood or menace?
...as declaimer of my own stifled, tongue
my performance, corresponding to my level of literacy, and a private thesaurus, part of my subconscious and p[...]
(173356)[...notes/sanaan full text.txt]%53.8[...]..that their previous understanding had been based on a trivial pidgin which had left the heart of meaning untouched.
What is the female speech in San'an?
-the breakdowns and translations in San'an story.
-The sexual translation and breakdown of linguistic exchange in San'an story.
...having an ‘ear’ for contrasting pressures of sexual discourse or identity
in San'an, man and woman, each respective experience of Eros and language had set them desperately apart.
In whose idiom, male or female, one can grasp (only) falsehood or menace?
...as declaimer of my own stifled, tongue
my performance, corresponding to my level of literacy, and a private thesaurus, part of my subconscious and personal memories, and using the singular and irreducibly specific ensemble of somatic and psychological identity.
the ideal of a totally personal voice, of a unique ‘fit’ between an individual's expressive means and his world-image, perused by the poets.
this is not a formal hard-edged linguistic relegation, rather a metaphysical speculation
*note to self: my interest in the ʿAjā'ib al-makhlūqāt (جائب المخلوقات وغرائب الموجودات) is due to the traces it provides into verbal literacy, a living vulgar language of mix, rather than a dead structure such as Manṭiq-uṭ-Ṭayr (منطق الطیر) of Attar.
Cultures (during Attar's?) seem to expend on their vocabulary and syntax acquisitive energies and ostentations entirely lacking in their material lives.
[very interesting point by Serres regarding the language of mysticism, Attar and others.]
my translation of Attar, an interlinear version of the script, a virtual archetype of translation
think about the presence of interpreters in the building site -- Kafka's literature house
Only if men could use language without perusing meaning to the forbidden edge of the absolute.
‘a poetic vocabulary of concepts’
‘connections or affinities’
pursuit of an inter-lingua for philosophic discourse
as you can see in this writing, I am practicing loosening the tight axiom of relation of A<-->B, something other than the predecessor-successor or cause-effect pair (--> this order of structure is coming from Greek geometric,) I am trying an unordered order-of-reason that is more reflexive, symmetric, and intransitive. (the construction of the text represents each chain incomplete and displaced--Attar knows)
towards a general theory of significant sign
Can we correlate the Persian syntax with the metaphysical ambience, internal divisions, and lyric bias of Persian people?
the language-m[...]
(173357)[...notes/sanaan full text.txt]%53.9[...]
this is not a formal hard-edged linguistic relegation, rather a metaphysical speculation
*note to self: my interest in the ʿAjā'ib al-makhlūqāt (جائب المخلوقات وغرائب الموجودات) is due to the traces it provides into verbal literacy, a living vulgar language of mix, rather than a dead structure such as Manṭiq-uṭ-Ṭayr (منطق الطیر) of Attar.
Cultures (during Attar's?) seem to expend on their vocabulary and syntax acquisitive energies and ostentations entirely lacking in their material lives.
[very interesting point by Serres regarding the language of mysticism, Attar and others.]
my translation of Attar, an interlinear version of the script, a virtual archetype of translation
think about the presence of interpreters in the building site -- Kafka's literature house
Only if men could use language without perusing meaning to the forbidden edge of the absolute.
‘a poetic vocabulary of concepts’
‘connections or affinities’
pursuit of an inter-lingua for philosophic discourse
as you can see in this writing, I am practicing loosening the tight axiom of relation of A<-->B, something other than the predecessor-successor or cause-effect pair (--> this order of structure is coming from Greek geometric,) I am trying an unordered order-of-reason that is more reflexive, symmetric, and intransitive. (the construction of the text represents each chain incomplete and displaced--Attar knows)
towards a general theory of significant sign
Can we correlate the Persian syntax with the metaphysical ambience, internal divisions, and lyric bias of Persian people?
the language-matrix
language, informed by energies proper to itself, more comprehensive and timeless than any who makes use of it...
discourse (die Rede) would not be muffled by the ground---we walk erect [Serres]
jede Sprache ist ein Versuch---*trial
(Humboldt)
different languages penetrate to different depths
--> (every try is a) starting over with *accuracy
ok, we are starting with language from scratch, here
Literaturhaus, house has always been a metaphor for consciousness
how Attar can become interested in other lives other that San'an's that are worth living?
although we see again and again in Islamic social order the hierarchical structured relationships, I like to show the otherwise in mystic stances, and argue that the model doesn't remain static normative from the master-disciple to the authority and dependence lock, that the master-disciple relationship doesn't affirm the divine order.
and San'an is also against the notion that Sufi man is without the need of a f[...]
(173362)[...notes/sanaan full text.txt]%53.9[...]ophic discourse
as you can see in this writing, I am practicing loosening the tight axiom of relation of A<-->B, something other than the predecessor-successor or cause-effect pair (--> this order of structure is coming from Greek geometric,) I am trying an unordered order-of-reason that is more reflexive, symmetric, and intransitive. (the construction of the text represents each chain incomplete and displaced--Attar knows)
towards a general theory of significant sign
Can we correlate the Persian syntax with the metaphysical ambience, internal divisions, and lyric bias of Persian people?
the language-matrix
language, informed by energies proper to itself, more comprehensive and timeless than any who makes use of it...
discourse (die Rede) would not be muffled by the ground---we walk erect [Serres]
jede Sprache ist ein Versuch---*trial
(Humboldt)
different languages penetrate to different depths
--> (every try is a) starting over with *accuracy
ok, we are starting with language from scratch, here
Literaturhaus, house has always been a metaphor for consciousness
how Attar can become interested in other lives other that San'an's that are worth living?
although we see again and again in Islamic social order the hierarchical structured relationships, I like to show the otherwise in mystic stances, and argue that the model doesn't remain static normative from the master-disciple to the authority and dependence lock, that the master-disciple relationship doesn't affirm the divine order.
and San'an is also against the notion that Sufi man is without the need of a feminine principle.
we are presented with will of the Tarsaa, the destination of San'an, and the poetic representation is feminine. the female image is strong. although at the end it has to give up -- she converts to his style. the will of the disciple is not replaced by the will of the guide, the master himself doesn't have a will.
The Tarsaa is supervising San'an's diet, sleep, and speech
[I have become more interested in the term ‘tradition'---and more suspicious of preoccupations such as ‘invention’ as modernized and capitalist terms.]
tradition: an act of memory based on a salience-effect of shared knowledge
(ein Akt der Erinnerung basiert auf einer Hervorspringen-Effekt der gemeinsamen Kenntnisse)
-there is a sequence (where is the individual terms within it?)
-my storytelling is about: describing relations of inversion, extension, inclusion, analogy, etc. between mythical, lyrical, or even scientific ‘beings’ that are (1) *conventional* (recognizable repertoire), and (2) *closed* (refer to certain predefined situations and symbols)
==> I work-with and bypass with the[...]
(173364)[...notes/sanaan full text.txt]%54[...]haus, house has always been a metaphor for consciousness
how Attar can become interested in other lives other that San'an's that are worth living?
although we see again and again in Islamic social order the hierarchical structured relationships, I like to show the otherwise in mystic stances, and argue that the model doesn't remain static normative from the master-disciple to the authority and dependence lock, that the master-disciple relationship doesn't affirm the divine order.
and San'an is also against the notion that Sufi man is without the need of a feminine principle.
we are presented with will of the Tarsaa, the destination of San'an, and the poetic representation is feminine. the female image is strong. although at the end it has to give up -- she converts to his style. the will of the disciple is not replaced by the will of the guide, the master himself doesn't have a will.
The Tarsaa is supervising San'an's diet, sleep, and speech
[I have become more interested in the term ‘tradition'---and more suspicious of preoccupations such as ‘invention’ as modernized and capitalist terms.]
tradition: an act of memory based on a salience-effect of shared knowledge
(ein Akt der Erinnerung basiert auf einer Hervorspringen-Effekt der gemeinsamen Kenntnisse)
-there is a sequence (where is the individual terms within it?)
-my storytelling is about: describing relations of inversion, extension, inclusion, analogy, etc. between mythical, lyrical, or even scientific ‘beings’ that are (1) *conventional* (recognizable repertoire), and (2) *closed* (refer to certain predefined situations and symbols)
==> I work-with and bypass with these aspects in Attar, Hafez, Ajā'ib al-makhlūqāt, etc.
the performance of ‘stop’ in San'an
sign-functions that cannot be stopped
the master-pupil lock
‘locken’ is also to lure, seduce, etc.
thank you for becoming my students, temporarily
we are not locked, and not necessarily unlocked
what is concealed behind the special effects of the awesome signifier in San'an's story?
concealed =/= canceled
in Rumi every word is pass-word. you don't translate a password! (fallacy of the literal)
•all same-sex relationships are hierarchical and dyadic (of two, ‘paarweise’ in German)?
and are based on the cultural diagram of the master-disciple relationship in Sufi orders?
Sufi order =/=? flirtation
mystic, is one mode of subjectivity emerged in the middle eastern thought--- a prototype of closeness and removal.
in Rumi--Masnavi's third book--the un-concentrated Sheikh (- story of Daghughi - شیخ دقوقی) is scandalously abandoned by his devot[...]
(173365)[...notes/sanaan full text.txt]%54[...]--- a prototype of closeness and removal.
in Rumi--Masnavi's third book--the un-concentrated Sheikh (- story of Daghughi - شیخ دقوقی) is scandalously abandoned by his devotees. they broke his heart.
[Plot: Daghughi and his disciples are in deep trance beside a beach. a ship comes and sink in a sudden theatrical storm right in front of them, but miraculously the passengers survive. the students check with each other if any of them have prayed for the God's help's redirect to the sinking ship. no, they deduce it must have been their sheikh who saved those people: “he is distracted by the world.” finally when sheikh comes out of his Namaz he turns his head to greet his devotees but only to realize that all of them have left him in silence!]
and then Rumi goes in length in differences between mud and water. [the “prison” of mud for the water, who “belongs” to the sea, and this is a problem, the mud doesn't want to dry, therefore doesn't let go of the water, and so on.]
what the image of the sinking ship has to do with the anti-clarity movements of the Sufis?
[and then suddenly: pishe and bishe (پیشه و بیشه)---lion comes out of Pishe(business)/Bishe(bushes) and rubs you off,
bush =/= Arbeit/craft]
also, Rumi opens the mechanics of praying in this story, he zooms in Daghughi's performance, the God is force-handed into the pray, because the human prayer temporarily simulates nonexistence (فنا). the prayer becomes Nichts and God takes over both the position of pray and its answer; a site where subjectivity evacuates, almost mechanically generates a form of existential void that God functionally cannot not fill (ejabat - اجابت).
...................................
what time is it for San'an?
switching time-zones, from quotidian to ontological, transcendental to experimental
his jet-lags
exhaustion of metaphysics
I am just alerting to a relation to time
(in a nano-structural sense---are we fast? slow? which all these classics and texts I am having here.)
how much time does it take or took for the San'an's students to hook on to the teacher, to the difficult philosophical program that each teaching brings to bear?
...................................
I am introducing myself to you
...................................
#postscript
***Sheikh-e-San'an*** was the Old Testament itself.
It was the perfection of whatever I say more.
(Was it she at the shrine of Sheikh for fifty years?)
Cherished with the perfect disciple. He was a disciple of Kahn, wow!! (Who is Kahn?!)
Ministry of austerity, day and night; Practiced the science of offspringing. Discovering the (secrets that are) revealed. *It was a life to be had* --->
But Hajj (حج) had claws instead of proximity. He didn't know t[...]
(173368)[...notes/sanaan full text.txt]%54.1[...]>
switching time-zones, from quotidian to ontological, transcendental to experimental
his jet-lags
exhaustion of metaphysics
I am just alerting to a relation to time
(in a nano-structural sense---are we fast? slow? which all these classics and texts I am having here.)
how much time does it take or took for the San'an's students to hook on to the teacher, to the difficult philosophical program that each teaching brings to bear?
...................................
I am introducing myself to you
...................................
#postscript
***Sheikh-e-San'an*** was the Old Testament itself.
It was the perfection of whatever I say more.
(Was it she at the shrine of Sheikh for fifty years?)
Cherished with the perfect disciple. He was a disciple of Kahn, wow!! (Who is Kahn?!)
Ministry of austerity, day and night; Practiced the science of offspringing. Discovering the (secrets that are) revealed. *It was a life to be had* --->
But Hajj (حج) had claws instead of proximity. He didn't know the meaning of his own extremes. He did not sink any traditions.
•Leaders who were in love with him. Wild-gardens (باغ وحشها) themselves came to him.
*A hairy spiritual man.
trotzdem, in greatness and strong authorities, her illness and frailty found him. And he correctly found the tail—people's definitions of joy and sorrow—an idol in the world of science.
Although the Qibla (قبله) his compass could see, a few nights on still he dreamed, ‘the fall of a shrine in the center.’
Betty would prostrate on durability. (Who is Betty?).
He woke up to the world as a lifesaver, and said, “Alas!” this time, “Joseph has succeeded to fallen well.”
From behind he felt a difficult way.
“I do not know going from this sad life” John said “that if I left the faith.” Not a ton on all the ground.
Where is such Qibla---in Ra? (The ancient Egyptian sun god.)
While it cut the position of the Qibla, it became for him a clear path to justice, and stayed in the Qibla---after it opened.
The punishment be upon him in arboreal (baumig, gro?artig), period.
The master grew suddenly old. “With my *disciples” said he.
Go now! The early Going.
****It soon turned out to be ‘devised.’
Authentic disciple of four hundred men, were regressed on a journey with him; Would go to the ends of the Ka'ba (کعبه).
Time, variable, filter -- they go from head to foot.
It turned out to be an awesome perspective—a girl sitting on the landscape. (This is Tarsaa - ترسا).
**christian girl and with spiritual attributes.**
In Ra hundred knowledge Allah spirit. The sphere of Jamal Hassan Tower. It was sunny but she envied sun-shots. Yellow coy lovers in him. Here, heart of the hair of a dead lover, around he[...]
(173369)[...notes/sanaan full text.txt]%54.2[...] of his own extremes. He did not sink any traditions.
•Leaders who were in love with him. Wild-gardens (باغ وحشها) themselves came to him.
*A hairy spiritual man.
trotzdem, in greatness and strong authorities, her illness and frailty found him. And he correctly found the tail—people's definitions of joy and sorrow—an idol in the world of science.
Although the Qibla (قبله) his compass could see, a few nights on still he dreamed, ‘the fall of a shrine in the center.’
Betty would prostrate on durability. (Who is Betty?).
He woke up to the world as a lifesaver, and said, “Alas!” this time, “Joseph has succeeded to fallen well.”
From behind he felt a difficult way.
“I do not know going from this sad life” John said “that if I left the faith.” Not a ton on all the ground.
Where is such Qibla---in Ra? (The ancient Egyptian sun god.)
While it cut the position of the Qibla, it became for him a clear path to justice, and stayed in the Qibla---after it opened.
The punishment be upon him in arboreal (baumig, gro?artig), period.
The master grew suddenly old. “With my *disciples” said he.
Go now! The early Going.
****It soon turned out to be ‘devised.’
Authentic disciple of four hundred men, were regressed on a journey with him; Would go to the ends of the Ka'ba (کعبه).
Time, variable, filter -- they go from head to foot.
It turned out to be an awesome perspective—a girl sitting on the landscape. (This is Tarsaa - ترسا).
**christian girl and with spiritual attributes.**
In Ra hundred knowledge Allah spirit. The sphere of Jamal Hassan Tower. It was sunny but she envied sun-shots. Yellow coy lovers in him. Here, heart of the hair of a dead lover, around her hair gripping the imagination. Here, pomegranate lives on the beast that pees in Ra.
Saba (صبا) did her hair because he did Moshkin (مشکین). (He didn't have time to do the hair? --but the wind fucked up my hair.)
Leaving it wrinkled up a trait. Both eyes was intrigued lovers. Both eyebrows to arch, was good. Comments on Valentine's Day because he flocked. John, the coquetry, with his arch ‘flocked,’ was closed on May—eyebrow arched. Kurdish, she collected hundreds of human lives that would follow the twists of hair.
LOL, it was thirsty. Feed the hungry world!
“N has thousands of labels,” said he, because of the lack of his mouth. That said, if it was not any of her mouth.
Such eye needle-like mouth around the midst of package. Simin (سیمین) was well on his chin. (It was like Jesus in his speech.)
Joseph chewed hundreds of thousands of heart with blood. First in what he overthrew: Hair jewel in the sun.
Burqa (برقع) on the black poetry---Tarsaa took her Burqa off ==> Laden Sheikh's fire broke out, because of the Burqa and the following.
Then a[...]
(173373)[...notes/sanaan full text.txt]%54.2[...]Hassan Tower. It was sunny but she envied sun-shots. Yellow coy lovers in him. Here, heart of the hair of a dead lover, around her hair gripping the imagination. Here, pomegranate lives on the beast that pees in Ra.
Saba (صبا) did her hair because he did Moshkin (مشکین). (He didn't have time to do the hair? --but the wind fucked up my hair.)
Leaving it wrinkled up a trait. Both eyes was intrigued lovers. Both eyebrows to arch, was good. Comments on Valentine's Day because he flocked. John, the coquetry, with his arch ‘flocked,’ was closed on May—eyebrow arched. Kurdish, she collected hundreds of human lives that would follow the twists of hair.
LOL, it was thirsty. Feed the hungry world!
“N has thousands of labels,” said he, because of the lack of his mouth. That said, if it was not any of her mouth.
Such eye needle-like mouth around the midst of package. Simin (سیمین) was well on his chin. (It was like Jesus in his speech.)
Joseph chewed hundreds of thousands of heart with blood. First in what he overthrew: Hair jewel in the sun.
Burqa (برقع) on the black poetry---Tarsaa took her Burqa off ==> Laden Sheikh's fire broke out, because of the Burqa and the following.
Then a hundred dead in their hair.
Although the Sheikh was far in advance, (Betty will love this:)
•Loss of the hands and feet
•Loss of fire, place, and left (=/= right)
All his heads were destroyed. He was melancholy because of the smoke from the fire. Love that girl! -looting her life.
**Hair on his faith (as disbelief.)
Sheikh's faith and christian purchase!? God bless scandal! Loving that christian girl is going to be difficult.
When the disciples saw this meadow--including the works of Kafdast (کفدست) that they knew--head-to-head were astonished at his job. *They were toppled and stranded*
Gave him very good advice, no treatment.
Love turbulent was keyboard command. Aroma therapy to treat pain?! It was still day to night long.
From eye view, his mouth remained open, because of dark night in black poetry, because it was hidden under the sin of unbelief.
Each LED erupted the night. Old moons came out of it. His love that night was one hundred more. The hearts of the world took their time together. The soil took over and broke mourning. Not a dream, not a trail. “Lord of the day!,” said he, “Do not burn candles or fairies. At night I was in great austerity. Such a burning pile did not sleep. The liver bloods to the heart, and not backward. Such a pile of Kill and Burn! Hindi night, burn and kill my day! Including in the blood of the night of wonder...”
The head remained steeped in blood.
Every moment of the evening that passes was ‘a percentage’ of ambush;
Day and night, he was fighting liver.
Day and night I was in fever.
“Tonight I am his day. I paid for the day, for this ma[...]
(173375)[...notes/sanaan full text.txt]%54.3[...]!
“N has thousands of labels,” said he, because of the lack of his mouth. That said, if it was not any of her mouth.
Such eye needle-like mouth around the midst of package. Simin (سیمین) was well on his chin. (It was like Jesus in his speech.)
Joseph chewed hundreds of thousands of heart with blood. First in what he overthrew: Hair jewel in the sun.
Burqa (برقع) on the black poetry---Tarsaa took her Burqa off ==> Laden Sheikh's fire broke out, because of the Burqa and the following.
Then a hundred dead in their hair.
Although the Sheikh was far in advance, (Betty will love this:)
•Loss of the hands and feet
•Loss of fire, place, and left (=/= right)
All his heads were destroyed. He was melancholy because of the smoke from the fire. Love that girl! -looting her life.
**Hair on his faith (as disbelief.)
Sheikh's faith and christian purchase!? God bless scandal! Loving that christian girl is going to be difficult.
When the disciples saw this meadow--including the works of Kafdast (کفدست) that they knew--head-to-head were astonished at his job. *They were toppled and stranded*
Gave him very good advice, no treatment.
Love turbulent was keyboard command. Aroma therapy to treat pain?! It was still day to night long.
From eye view, his mouth remained open, because of dark night in black poetry, because it was hidden under the sin of unbelief.
Each LED erupted the night. Old moons came out of it. His love that night was one hundred more. The hearts of the world took their time together. The soil took over and broke mourning. Not a dream, not a trail. “Lord of the day!,” said he, “Do not burn candles or fairies. At night I was in great austerity. Such a burning pile did not sleep. The liver bloods to the heart, and not backward. Such a pile of Kill and Burn! Hindi night, burn and kill my day! Including in the blood of the night of wonder...”
The head remained steeped in blood.
Every moment of the evening that passes was ‘a percentage’ of ambush;
Day and night, he was fighting liver.
Day and night I was in fever.
“Tonight I am his day. I paid for the day, for this made my night. Tonight will be a day or paste. God would not be burning candles.” Or paste this ambush several signs. Ambush until the Day of Judgment. The shames in the curtains. The night is long and black as her hair. Hundred people intercepted him. Tonight, of melancholy, love will burn. (Wait to pull down the skirt.) Resolve a wake or help me in his love! “Where is the science in my mind that was before?” Or to bring in more reason? **I hand over the child to the territory of Ra. (Or the subsoil and the blood.) “Where is the interrogator's alley?” Where is hand to take a blow? Where is force until I cried? Where is intelligence to alert my maker?!”
Wisdom and patience go go go, sweethearts! This is what lov[...]
(173377)[...notes/sanaan full text.txt]%54.3[...]ks of Kafdast (کفدست) that they knew--head-to-head were astonished at his job. *They were toppled and stranded*
Gave him very good advice, no treatment.
Love turbulent was keyboard command. Aroma therapy to treat pain?! It was still day to night long.
From eye view, his mouth remained open, because of dark night in black poetry, because it was hidden under the sin of unbelief.
Each LED erupted the night. Old moons came out of it. His love that night was one hundred more. The hearts of the world took their time together. The soil took over and broke mourning. Not a dream, not a trail. “Lord of the day!,” said he, “Do not burn candles or fairies. At night I was in great austerity. Such a burning pile did not sleep. The liver bloods to the heart, and not backward. Such a pile of Kill and Burn! Hindi night, burn and kill my day! Including in the blood of the night of wonder...”
The head remained steeped in blood.
Every moment of the evening that passes was ‘a percentage’ of ambush;
Day and night, he was fighting liver.
Day and night I was in fever.
“Tonight I am his day. I paid for the day, for this made my night. Tonight will be a day or paste. God would not be burning candles.” Or paste this ambush several signs. Ambush until the Day of Judgment. The shames in the curtains. The night is long and black as her hair. Hundred people intercepted him. Tonight, of melancholy, love will burn. (Wait to pull down the skirt.) Resolve a wake or help me in his love! “Where is the science in my mind that was before?” Or to bring in more reason? **I hand over the child to the territory of Ra. (Or the subsoil and the blood.) “Where is the interrogator's alley?” Where is hand to take a blow? Where is force until I cried? Where is intelligence to alert my maker?!”
Wisdom and patience go go go, sweethearts! This is what love is, what pain does is this.
Companions---to console him---were gathered that night. He cried.
@The companions said to him: “Apply skip to this obsession!”
@Sheikh said to them, “Tonight is liver blood!” he continued, “I washed a hundred times while unaware of it.”
@Where the other one said, “Tasbih! (تسبیح) When was that you worked right without Tasbih!”
@Sheikh said, “I closed up on The Round of Tasbih.”
@The other one said, “If you go wrong, repent!”
@“I had repent of:
•the honor of Sheikhness
•the honor of present
•the honor of impossible.”
@Another one said, “Knower of secrets, jump and pull your selves together behind the prayer!”
@Told the journalists, “The altar, to be anything other than my prayer!”
@The other in a long saddle he said, “Reach in privacy and worshiped God now!”
@“If my idol were here, would be beautiful to bow down before him.” said Sheikh.
@Another one asked him, “Do you not penance Islamic is a breath of pain[...]
(173379)[...notes/sanaan full text.txt]%54.3[...]loods to the heart, and not backward. Such a pile of Kill and Burn! Hindi night, burn and kill my day! Including in the blood of the night of wonder...”
The head remained steeped in blood.
Every moment of the evening that passes was ‘a percentage’ of ambush;
Day and night, he was fighting liver.
Day and night I was in fever.
“Tonight I am his day. I paid for the day, for this made my night. Tonight will be a day or paste. God would not be burning candles.” Or paste this ambush several signs. Ambush until the Day of Judgment. The shames in the curtains. The night is long and black as her hair. Hundred people intercepted him. Tonight, of melancholy, love will burn. (Wait to pull down the skirt.) Resolve a wake or help me in his love! “Where is the science in my mind that was before?” Or to bring in more reason? **I hand over the child to the territory of Ra. (Or the subsoil and the blood.) “Where is the interrogator's alley?” Where is hand to take a blow? Where is force until I cried? Where is intelligence to alert my maker?!”
Wisdom and patience go go go, sweethearts! This is what love is, what pain does is this.
Companions---to console him---were gathered that night. He cried.
@The companions said to him: “Apply skip to this obsession!”
@Sheikh said to them, “Tonight is liver blood!” he continued, “I washed a hundred times while unaware of it.”
@Where the other one said, “Tasbih! (تسبیح) When was that you worked right without Tasbih!”
@Sheikh said, “I closed up on The Round of Tasbih.”
@The other one said, “If you go wrong, repent!”
@“I had repent of:
•the honor of Sheikhness
•the honor of present
•the honor of impossible.”
@Another one said, “Knower of secrets, jump and pull your selves together behind the prayer!”
@Told the journalists, “The altar, to be anything other than my prayer!”
@The other in a long saddle he said, “Reach in privacy and worshiped God now!”
@“If my idol were here, would be beautiful to bow down before him.” said Sheikh.
@Another one asked him, “Do you not penance Islamic is a breath of pain?!”
@Said, “One regret is that I was not previously so in love.”
@Another one said to him “That is the way of duty. The heart suddenly shots up.”
@“If she told that way--Tough-Talk--because of his chest and beautiful.” He answered.
@Another one said to him “Whom became aware of that old would says it was misled in this way.”
@“I said the very name of the pretender; Glass tooooo the Stone!!”
@Another one said to him that “old friends, you left half of the heart.”
@He said that “since Tarsaa was a good kid, heart suffered from this and not ignored it.”
@Another one said to him that “to make friends, tonight we open up towards the Ka'ba.”
(**If the Ka'ba was not told sooner.)
@“My Ka'ba in [...]
(173380)[...notes/sanaan full text.txt]%54.3[...]is ambush several signs. Ambush until the Day of Judgment. The shames in the curtains. The night is long and black as her hair. Hundred people intercepted him. Tonight, of melancholy, love will burn. (Wait to pull down the skirt.) Resolve a wake or help me in his love! “Where is the science in my mind that was before?” Or to bring in more reason? **I hand over the child to the territory of Ra. (Or the subsoil and the blood.) “Where is the interrogator's alley?” Where is hand to take a blow? Where is force until I cried? Where is intelligence to alert my maker?!”
Wisdom and patience go go go, sweethearts! This is what love is, what pain does is this.
Companions---to console him---were gathered that night. He cried.
@The companions said to him: “Apply skip to this obsession!”
@Sheikh said to them, “Tonight is liver blood!” he continued, “I washed a hundred times while unaware of it.”
@Where the other one said, “Tasbih! (تسبیح) When was that you worked right without Tasbih!”
@Sheikh said, “I closed up on The Round of Tasbih.”
@The other one said, “If you go wrong, repent!”
@“I had repent of:
•the honor of Sheikhness
•the honor of present
•the honor of impossible.”
@Another one said, “Knower of secrets, jump and pull your selves together behind the prayer!”
@Told the journalists, “The altar, to be anything other than my prayer!”
@The other in a long saddle he said, “Reach in privacy and worshiped God now!”
@“If my idol were here, would be beautiful to bow down before him.” said Sheikh.
@Another one asked him, “Do you not penance Islamic is a breath of pain?!”
@Said, “One regret is that I was not previously so in love.”
@Another one said to him “That is the way of duty. The heart suddenly shots up.”
@“If she told that way--Tough-Talk--because of his chest and beautiful.” He answered.
@Another one said to him “Whom became aware of that old would says it was misled in this way.”
@“I said the very name of the pretender; Glass tooooo the Stone!!”
@Another one said to him that “old friends, you left half of the heart.”
@He said that “since Tarsaa was a good kid, heart suffered from this and not ignored it.”
@Another one said to him that “to make friends, tonight we open up towards the Ka'ba.”
(**If the Ka'ba was not told sooner.)
@“My Ka'ba in late sober drunk...”
@Said another one, “This time a determined way, in temples I sit and beg my pardon.”
@The journalist said on its doorstep, “it is Will's apologize that hurts me.”
@Another one said to him “that hell is intercepted. Man is hell!”
@“If Hell is the way,” I said it, “Seven of Hell, burn me a sigh!”
@Another one said to him “that the hope of heaven? Go back and repeat saddle evil!”
@Said the man, “Is a paradise on now?! (of course!) - it is parad[...]
(173381)[...notes/sanaan full text.txt]%54.4[...]restless, who have drunk of the wine of idolatry.
christians meeting in dormitories.
Sheikh confessed to the Other, “Each blow brought a frenzy.” Sheikh asked him, “Do you see the tongue? Therefore stolen heart? Open heart or make me! I need perspective! Several prayers!”
Cute and proud of the passage: a stranger loved and followed.
“John commands thee, although you will still die of lips.” “...of lips and my losses and profits.” Kuwait was the destination and to me. Do not twist the hair in shit! The shit in my eyes is not drunk.
(Heart on fire, seen as clouds from the top:)
“Without you, my lifeworld begs the center of you. Like rain that clouds the eye, without you, I eye the eye. Devil has seen the stay in mourning, the sighting of view—grief remains.”
I saw there was not one inch. I did not like the blood of the wine on the lives of the poor man.
He kicked several men's conquests. I refuse waiting time.
There was **the time of start-stop**. Each night, the ambush of my life. John played on your campus.
Power is on the ground, my life.
I survive rates of cheap dirt.
“Some moan on power, in the opener, but I blow to the self-confidant ‘now.’”
Sunny---from as far away as you think. Although such Sheikh of anxiety jammed in the sun.
Gordon went under to earn some. Yes, it is lost, from the head down.
I burned the ground. Fire burned the universal soul.
Flowers left at the foot of your love. Your enthusiasm on the left hand. The dream of my life: a few more of you, hides from me.
Said the girl from the age of idiocy, “Construction camphor and shroud now!” Because not attuned to cuff?
“Patrol, not going to the game?! In determination I am better than you! When will you find the kingdom?! Because you will not find bread.”
Sheikh said to him “tell another hundred thousand. I do not work but with your grief.”
Lover, young or old, impact on every heart that will love her.
if you are the women, you must have four cards:
1. false prostrates before idols
2. burn into Qur'an
3. see drinking-alcohol
4. observe the faith
(Sheikh's speech got possession of alcohol)
And the other three? I do not know.
What is this that you said to The Other/Girl?---Hands should be washed of parcels of Islam?
He did not paint his sweetheart. He does not love a flavor more than her's. Sheikh said to him that “if I command petty lives the circle of hair on throat...” Said, “Rise and come and drink wine!” Like to drink wine?--Come in roaring!
They took Sheikh to the late magi (a pre-Zoroastrian form of priesthood) as disciples came in screaming...
“Fire!” “Love him!” “Take the water!” etc.
(Tarsaa takes over this time, and did not mind a bit of intelligence, off the tail.)
Following his assistant, drinking, and the use of their [...]
(173390)[...notes/sanaan full text.txt]%54.5[...] was **the time of start-stop**. Each night, the ambush of my life. John played on your campus.
Power is on the ground, my life.
I survive rates of cheap dirt.
“Some moan on power, in the opener, but I blow to the self-confidant ‘now.’”
Sunny---from as far away as you think. Although such Sheikh of anxiety jammed in the sun.
Gordon went under to earn some. Yes, it is lost, from the head down.
I burned the ground. Fire burned the universal soul.
Flowers left at the foot of your love. Your enthusiasm on the left hand. The dream of my life: a few more of you, hides from me.
Said the girl from the age of idiocy, “Construction camphor and shroud now!” Because not attuned to cuff?
“Patrol, not going to the game?! In determination I am better than you! When will you find the kingdom?! Because you will not find bread.”
Sheikh said to him “tell another hundred thousand. I do not work but with your grief.”
Lover, young or old, impact on every heart that will love her.
if you are the women, you must have four cards:
1. false prostrates before idols
2. burn into Qur'an
3. see drinking-alcohol
4. observe the faith
(Sheikh's speech got possession of alcohol)
And the other three? I do not know.
What is this that you said to The Other/Girl?---Hands should be washed of parcels of Islam?
He did not paint his sweetheart. He does not love a flavor more than her's. Sheikh said to him that “if I command petty lives the circle of hair on throat...” Said, “Rise and come and drink wine!” Like to drink wine?--Come in roaring!
They took Sheikh to the late magi (a pre-Zoroastrian form of priesthood) as disciples came in screaming...
“Fire!” “Love him!” “Take the water!” etc.
(Tarsaa takes over this time, and did not mind a bit of intelligence, off the tail.)
Following his assistant, drinking, and the use of their work---because there was a wine, love, and sweetheart---it was one hundred thousand. Sheikh saw tooth as the opponent. Pomegranate Sheikh see his smiling trick, fire of passion in his life. Flood bloody hand. The will of the winds and writing.
The circle of her hair in his ears.
Notes of proximity hundred ballads in religion.
Professor was too much memorizing the Qur'an. He went on to claim he was bragging--recalled from *memory--the reasons that wine pumped away, Khomr (خمر), whatever that means. Clean slate blasted his conscience--Love the Beast! The general went to be cleared.
Sheikh, because he was drunk, not forced to love, he was a passionate kind of sea of life.
I saw these in the hands of the drunk fetish.
-Because of the Sheikh, hearts and hands could eat*
Until then that suddenly he asked her neck --> “Oh man! Claimed in love, not meaningful, only if you love walking on hard assets, religion bending the hair of assets,[...]
(173391)[...notes/sanaan full text.txt]%54.5[...]h as the opponent. Pomegranate Sheikh see his smiling trick, fire of passion in his life. Flood bloody hand. The will of the winds and writing.
The circle of her hair in his ears.
Notes of proximity hundred ballads in religion.
Professor was too much memorizing the Qur'an. He went on to claim he was bragging--recalled from *memory--the reasons that wine pumped away, Khomr (خمر), whatever that means. Clean slate blasted his conscience--Love the Beast! The general went to be cleared.
Sheikh, because he was drunk, not forced to love, he was a passionate kind of sea of life.
I saw these in the hands of the drunk fetish.
-Because of the Sheikh, hearts and hands could eat*
Until then that suddenly he asked her neck --> “Oh man! Claimed in love, not meaningful, only if you love walking on hard assets, religion bending the hair of assets, such Zolf (زلف) does not walk in disbelievers. Love do not come lightly.”
Bless was not compatible with Love. Love makes retention (حافظه) blasphemy.
“If you follow me, you're unbeliever. With my hand on my neck. Will not hang around here, you follow?!”
Sheikh's love have happened to have no enoughs. It happens to be the heart of neglect.
He was drunk at the time. A breath of her head did not exist intoxicated. The foot and the hand could not implement themselves and exposed him: a person—he was a christian.
(Operating harvest, very old, bewildered as Sheikh's compass.)
(The old and young love. Who can be present?)
-----It followed the devastation of lost and drunk. Drunk, and was gone because of lost love. I call that skilled impatient. What do you want me to say?! The pagan consciousness burn the Qur'an's idol, drunk drunk!?
Said his girl “this time, my man! Previously you were raw in love, with wishing patrols; now baked well as a goat, done!”
The news came close to christians, that ‘Sheikh took his soul!’ may he rest in peace.
*The late Sheikh* was drunk-around and was then said to be around the squares. Fire knocked at the door and was working on. ***Heart released the religion itself.*** Ka'ba not to mentioned to the Sheikh; (after several years of good faith.) christian girl will love his work.
It was not conscious pagan.
So looked drunk, drunk worshiped idols. Enough! Center of Khomr! People who leave the religion---without doubt this is the mother of all vices. Sheikh said that “the girl remained a sweetheart. All that has been said and what remains, Khomr ate!” Worship the idol of love! I saw one inch of love, and so Sheikh (would be exposed.)
Nearness was struggling to open the year Secret sea wave was in my heart.
Chest particle seek love from ambush.
Ka'ba gave birth to Don Juan's love: prominent wander unseen love.
It was all a bit too much.
Who are you going to get me?
Contact your building, because [...]
(173392)[...notes/sanaan full text.txt]%54.6[...]of neglect.
He was drunk at the time. A breath of her head did not exist intoxicated. The foot and the hand could not implement themselves and exposed him: a person—he was a christian.
(Operating harvest, very old, bewildered as Sheikh's compass.)
(The old and young love. Who can be present?)
-----It followed the devastation of lost and drunk. Drunk, and was gone because of lost love. I call that skilled impatient. What do you want me to say?! The pagan consciousness burn the Qur'an's idol, drunk drunk!?
Said his girl “this time, my man! Previously you were raw in love, with wishing patrols; now baked well as a goat, done!”
The news came close to christians, that ‘Sheikh took his soul!’ may he rest in peace.
*The late Sheikh* was drunk-around and was then said to be around the squares. Fire knocked at the door and was working on. ***Heart released the religion itself.*** Ka'ba not to mentioned to the Sheikh; (after several years of good faith.) christian girl will love his work.
It was not conscious pagan.
So looked drunk, drunk worshiped idols. Enough! Center of Khomr! People who leave the religion---without doubt this is the mother of all vices. Sheikh said that “the girl remained a sweetheart. All that has been said and what remains, Khomr ate!” Worship the idol of love! I saw one inch of love, and so Sheikh (would be exposed.)
Nearness was struggling to open the year Secret sea wave was in my heart.
Chest particle seek love from ambush.
Ka'ba gave birth to Don Juan's love: prominent wander unseen love.
It was all a bit too much.
Who are you going to get me?
Contact your building, because it is the principle.
I was connected to hope.
Contact finds The Familiar.
*Find a burn in The Separation!
Open the old! Girl said, “Heyyy ‘captured,’ my cabin is expensive and very poor for you! Gold and silver should know about me. When the wireless gold separates the fibers of the head, the sun shall be a person. Wait and be a Man!”
Sheikh said, “A tall cypress wire! To the head! Testament has no good. But you do not have one beautiful Negar (نگار). Finally, keep hands off these practices. Each tail of another type of tail. It had your blood without you. I was working on you. It was intercepted. ...were in love with each: Infidelity and Islam and loss and profit. You wait a few days. You did not like that with me. The friends turned against me, enemies of my soul. ‘He is such and such,’ because I am. Die was not me and not die, because I am. I'm an excellent nature---with you in Hell without you in Heaven.”
The sequel came because Sheikh, man, hell burned that month of her pain, said an unfinished ‘ever’. “I now keep racing pigs a year.” A year has passed, both together. To share in the joys and sorrows of life.
Sheikh's commands will give pigs a year. In hundred [...]
(173393)[...notes/sanaan full text.txt]%54.6[...]n said to be around the squares. Fire knocked at the door and was working on. ***Heart released the religion itself.*** Ka'ba not to mentioned to the Sheikh; (after several years of good faith.) christian girl will love his work.
It was not conscious pagan.
So looked drunk, drunk worshiped idols. Enough! Center of Khomr! People who leave the religion---without doubt this is the mother of all vices. Sheikh said that “the girl remained a sweetheart. All that has been said and what remains, Khomr ate!” Worship the idol of love! I saw one inch of love, and so Sheikh (would be exposed.)
Nearness was struggling to open the year Secret sea wave was in my heart.
Chest particle seek love from ambush.
Ka'ba gave birth to Don Juan's love: prominent wander unseen love.
It was all a bit too much.
Who are you going to get me?
Contact your building, because it is the principle.
I was connected to hope.
Contact finds The Familiar.
*Find a burn in The Separation!
Open the old! Girl said, “Heyyy ‘captured,’ my cabin is expensive and very poor for you! Gold and silver should know about me. When the wireless gold separates the fibers of the head, the sun shall be a person. Wait and be a Man!”
Sheikh said, “A tall cypress wire! To the head! Testament has no good. But you do not have one beautiful Negar (نگار). Finally, keep hands off these practices. Each tail of another type of tail. It had your blood without you. I was working on you. It was intercepted. ...were in love with each: Infidelity and Islam and loss and profit. You wait a few days. You did not like that with me. The friends turned against me, enemies of my soul. ‘He is such and such,’ because I am. Die was not me and not die, because I am. I'm an excellent nature---with you in Hell without you in Heaven.”
The sequel came because Sheikh, man, hell burned that month of her pain, said an unfinished ‘ever’. “I now keep racing pigs a year.” A year has passed, both together. To share in the joys and sorrows of life.
Sheikh's commands will give pigs a year. In hundred pig's anywhere, around dead pigs. You're a nobody, so that's no suspicion.
He was an old-enough risk.
---This risk is within each person.
Meal, that comes out of head's trip. If you are aware of their pig-finals: a hard excuse, that the Ra-man is final.
If you step on the path of forbidding the working-man, (both Betty and nose pig hundred thousand,) catch pigs!
Idols burning The ‘Why’ of Love.
Sheikh shows notorious love.
...also unable so, center of John unable to stay down. Because it caught him, of his help. He fled as ‘The Bad.’
In sadness he took over the territory. (Was helping Among the chest.) Sheikh was already at work, loose: “Today we are going to open the Ka'ba.”
What is the command that must be said in secret?
•Or all t[...]
(173394)[...notes/sanaan full text.txt]%54.7[...]/>
Ka'ba gave birth to Don Juan's love: prominent wander unseen love.
It was all a bit too much.
Who are you going to get me?
Contact your building, because it is the principle.
I was connected to hope.
Contact finds The Familiar.
*Find a burn in The Separation!
Open the old! Girl said, “Heyyy ‘captured,’ my cabin is expensive and very poor for you! Gold and silver should know about me. When the wireless gold separates the fibers of the head, the sun shall be a person. Wait and be a Man!”
Sheikh said, “A tall cypress wire! To the head! Testament has no good. But you do not have one beautiful Negar (نگار). Finally, keep hands off these practices. Each tail of another type of tail. It had your blood without you. I was working on you. It was intercepted. ...were in love with each: Infidelity and Islam and loss and profit. You wait a few days. You did not like that with me. The friends turned against me, enemies of my soul. ‘He is such and such,’ because I am. Die was not me and not die, because I am. I'm an excellent nature---with you in Hell without you in Heaven.”
The sequel came because Sheikh, man, hell burned that month of her pain, said an unfinished ‘ever’. “I now keep racing pigs a year.” A year has passed, both together. To share in the joys and sorrows of life.
Sheikh's commands will give pigs a year. In hundred pig's anywhere, around dead pigs. You're a nobody, so that's no suspicion.
He was an old-enough risk.
---This risk is within each person.
Meal, that comes out of head's trip. If you are aware of their pig-finals: a hard excuse, that the Ra-man is final.
If you step on the path of forbidding the working-man, (both Betty and nose pig hundred thousand,) catch pigs!
Idols burning The ‘Why’ of Love.
Sheikh shows notorious love.
...also unable so, center of John unable to stay down. Because it caught him, of his help. He fled as ‘The Bad.’
In sadness he took over the territory. (Was helping Among the chest.) Sheikh was already at work, loose: “Today we are going to open the Ka'ba.”
What is the command that must be said in secret?
•Or all the time, because you're christians.
“We, scandal of his altar. We, dislike such you, alone. Around us you are like barbarism. You also fail to your vision.” Saddle earth, early escape without you.
We stayed at the Ka'ba's sit.
Sheikh's speech of my life was filled with pain. “Want to go anywhere soon?” asked me, “I'm late, girl!” John increases all my fears.
(Both were inspired by my grief. )
Friends return, to what it will be. If they ask of us, right. From wandering to where is commonplace. Blood filled his eyes and mouth full of venom. Remained in the mouth of the dragon. Reza does not have any infidel in the world.
Ironically, old Islam is christian in her hair away.
He[...]
(173395)[...notes/sanaan full text.txt]%54.7[...]ou. It was intercepted. ...were in love with each: Infidelity and Islam and loss and profit. You wait a few days. You did not like that with me. The friends turned against me, enemies of my soul. ‘He is such and such,’ because I am. Die was not me and not die, because I am. I'm an excellent nature---with you in Hell without you in Heaven.”
The sequel came because Sheikh, man, hell burned that month of her pain, said an unfinished ‘ever’. “I now keep racing pigs a year.” A year has passed, both together. To share in the joys and sorrows of life.
Sheikh's commands will give pigs a year. In hundred pig's anywhere, around dead pigs. You're a nobody, so that's no suspicion.
He was an old-enough risk.
---This risk is within each person.
Meal, that comes out of head's trip. If you are aware of their pig-finals: a hard excuse, that the Ra-man is final.
If you step on the path of forbidding the working-man, (both Betty and nose pig hundred thousand,) catch pigs!
Idols burning The ‘Why’ of Love.
Sheikh shows notorious love.
...also unable so, center of John unable to stay down. Because it caught him, of his help. He fled as ‘The Bad.’
In sadness he took over the territory. (Was helping Among the chest.) Sheikh was already at work, loose: “Today we are going to open the Ka'ba.”
What is the command that must be said in secret?
•Or all the time, because you're christians.
“We, scandal of his altar. We, dislike such you, alone. Around us you are like barbarism. You also fail to your vision.” Saddle earth, early escape without you.
We stayed at the Ka'ba's sit.
Sheikh's speech of my life was filled with pain. “Want to go anywhere soon?” asked me, “I'm late, girl!” John increases all my fears.
(Both were inspired by my grief. )
Friends return, to what it will be. If they ask of us, right. From wandering to where is commonplace. Blood filled his eyes and mouth full of venom. Remained in the mouth of the dragon. Reza does not have any infidel in the world.
Ironically, old Islam is christian in her hair away.
He was a master of reason and religion.
His hair became ring in his throat.
“If someone is blaming me, tell him ‘Falls in this period are far. In such period, note the dead!’”
No one is safe from deception and danger, the pigs!
Insomuch that cried The Fellowship of Sadness!, the pain of living-shit shift dead.
Eventually they opened the Ka'ba.
John remained in the burning.
Their Sheikh in Rome alone. (Data for the christian faith.)
Then, the astonisheds with life, each one is hiding in the corner.
To assist Ka'ba, Sheikh hit it in the chest.
Devotion was in the hands of the thumb.
Enough was enough. @“You were not aware of the sheikh?! Sheikh's Ka'ba was (because of) the trip! As a disciple of Sheikh[...]
(173396)[...notes/sanaan full text.txt]%54.7[...]
We stayed at the Ka'ba's sit.
Sheikh's speech of my life was filled with pain. “Want to go anywhere soon?” asked me, “I'm late, girl!” John increases all my fears.
(Both were inspired by my grief. )
Friends return, to what it will be. If they ask of us, right. From wandering to where is commonplace. Blood filled his eyes and mouth full of venom. Remained in the mouth of the dragon. Reza does not have any infidel in the world.
Ironically, old Islam is christian in her hair away.
He was a master of reason and religion.
His hair became ring in his throat.
“If someone is blaming me, tell him ‘Falls in this period are far. In such period, note the dead!’”
No one is safe from deception and danger, the pigs!
Insomuch that cried The Fellowship of Sadness!, the pain of living-shit shift dead.
Eventually they opened the Ka'ba.
John remained in the burning.
Their Sheikh in Rome alone. (Data for the christian faith.)
Then, the astonisheds with life, each one is hiding in the corner.
To assist Ka'ba, Sheikh hit it in the chest.
Devotion was in the hands of the thumb.
Enough was enough. @“You were not aware of the sheikh?! Sheikh's Ka'ba was (because of) the trip! As a disciple of Sheikh you return instead?!”
@“But Sheikh's deserted house was empty!” Open disciple of Sheikh asked.
Open the Sheikh all the time!
@“What happened to him was the center of a tiger. How much weight she came to head him? christians ‘hair to hair’ is the way of faith in him. *Love loses hair and tattoos forever. (Overall: the arrest of his obedience.) Pork watches him around the middle of the frame, although much on religion pursued our sheikh, ancient knowledge is anew.”
When disciples heard these stories, they surprised. And moan broke out on their gold.
@The disciple said “In loyalty neither male nor female, disabled men have a hundred thousand sweetheart and one day to work. If you were his friends, to Sheikh, why did not help him advanced?!”
Shame wind, was the last of this assistance.
“Could be Right and Loyal? Since its establishment are around the Sheikh's hand, around should be a closed sentence.
Should not be deliberately cut. Tarsaa was the sentence.
This is not to help and agree! You hypocrites!
Each is sweetheart to his sweetheart.
If pagan man should become the failure, can be sweetheart in the hundreds of thousands.
As was Sheikh whale on the palate, including the Name and Shame---Love the bad name of the base user! @They said an inch longer, “Previously we mentioned many times with him, Its determination to have me with him, the joys and sorrows of our soul. Sell and buy piety scandal! Boy, abolish religion and christians!
Late Sheikh worked on that vision.
He opened one by one, got centered. Because seeing Sheikh's benefit [...]
(173398)[...notes/sanaan full text.txt]%54.8[...]in his throat.
“If someone is blaming me, tell him ‘Falls in this period are far. In such period, note the dead!’”
No one is safe from deception and danger, the pigs!
Insomuch that cried The Fellowship of Sadness!, the pain of living-shit shift dead.
Eventually they opened the Ka'ba.
John remained in the burning.
Their Sheikh in Rome alone. (Data for the christian faith.)
Then, the astonisheds with life, each one is hiding in the corner.
To assist Ka'ba, Sheikh hit it in the chest.
Devotion was in the hands of the thumb.
Enough was enough. @“You were not aware of the sheikh?! Sheikh's Ka'ba was (because of) the trip! As a disciple of Sheikh you return instead?!”
@“But Sheikh's deserted house was empty!” Open disciple of Sheikh asked.
Open the Sheikh all the time!
@“What happened to him was the center of a tiger. How much weight she came to head him? christians ‘hair to hair’ is the way of faith in him. *Love loses hair and tattoos forever. (Overall: the arrest of his obedience.) Pork watches him around the middle of the frame, although much on religion pursued our sheikh, ancient knowledge is anew.”
When disciples heard these stories, they surprised. And moan broke out on their gold.
@The disciple said “In loyalty neither male nor female, disabled men have a hundred thousand sweetheart and one day to work. If you were his friends, to Sheikh, why did not help him advanced?!”
Shame wind, was the last of this assistance.
“Could be Right and Loyal? Since its establishment are around the Sheikh's hand, around should be a closed sentence.
Should not be deliberately cut. Tarsaa was the sentence.
This is not to help and agree! You hypocrites!
Each is sweetheart to his sweetheart.
If pagan man should become the failure, can be sweetheart in the hundreds of thousands.
As was Sheikh whale on the palate, including the Name and Shame---Love the bad name of the base user! @They said an inch longer, “Previously we mentioned many times with him, Its determination to have me with him, the joys and sorrows of our soul. Sell and buy piety scandal! Boy, abolish religion and christians!
Late Sheikh worked on that vision.
He opened one by one, got centered. Because seeing Sheikh's benefit was our help, Sheikh send us return soon. We all looked back on his sentence.” Mystery story...
@After, said it disciple to companions, “If you were to work on further---but not the right place for you---in-presence is your head-to-your-feet. The right to petition, to have in advance.
Any one of the range of the Other is elevated.
When The Right restlessly see you---Sheikh's extradition.
If you avoid the Sheikh himself, what was ‘open’ from The-Right?”
When they heard spokens, of their frustration, a ton of pre-heads.
@He sa[...]
(173399)[...notes/sanaan full text.txt]%54.8[...]a'ba was (because of) the trip! As a disciple of Sheikh you return instead?!”
@“But Sheikh's deserted house was empty!” Open disciple of Sheikh asked.
Open the Sheikh all the time!
@“What happened to him was the center of a tiger. How much weight she came to head him? christians ‘hair to hair’ is the way of faith in him. *Love loses hair and tattoos forever. (Overall: the arrest of his obedience.) Pork watches him around the middle of the frame, although much on religion pursued our sheikh, ancient knowledge is anew.”
When disciples heard these stories, they surprised. And moan broke out on their gold.
@The disciple said “In loyalty neither male nor female, disabled men have a hundred thousand sweetheart and one day to work. If you were his friends, to Sheikh, why did not help him advanced?!”
Shame wind, was the last of this assistance.
“Could be Right and Loyal? Since its establishment are around the Sheikh's hand, around should be a closed sentence.
Should not be deliberately cut. Tarsaa was the sentence.
This is not to help and agree! You hypocrites!
Each is sweetheart to his sweetheart.
If pagan man should become the failure, can be sweetheart in the hundreds of thousands.
As was Sheikh whale on the palate, including the Name and Shame---Love the bad name of the base user! @They said an inch longer, “Previously we mentioned many times with him, Its determination to have me with him, the joys and sorrows of our soul. Sell and buy piety scandal! Boy, abolish religion and christians!
Late Sheikh worked on that vision.
He opened one by one, got centered. Because seeing Sheikh's benefit was our help, Sheikh send us return soon. We all looked back on his sentence.” Mystery story...
@After, said it disciple to companions, “If you were to work on further---but not the right place for you---in-presence is your head-to-your-feet. The right to petition, to have in advance.
Any one of the range of the Other is elevated.
When The Right restlessly see you---Sheikh's extradition.
If you avoid the Sheikh himself, what was ‘open’ from The-Right?”
When they heard spokens, of their frustration, a ton of pre-heads.
@He said, “now what profit from this shame?! There is work, soon rise up!” @“It should be our Right's portals. Pour soil in our petitions. We wear the shirt, all the papers. -In the end we all to our Sheikh.”
Including the Arabs, were leaving hidden day and night, on the right of every one hundred thousand.
Sometimes the pleading shit works lamentation.
As the half-witted shepherd days, anyone official, not eating, not sleeping at night, including the half-witted.
Night's half-witted days neither bread nor water.
The people cry out “Clean!” Ferris was the hard-knock fusion. (Clan's ups and downs.) Including: wore the black of m[...]
(173400)[...notes/sanaan full text.txt]%54.8[...] anew.”
When disciples heard these stories, they surprised. And moan broke out on their gold.
@The disciple said “In loyalty neither male nor female, disabled men have a hundred thousand sweetheart and one day to work. If you were his friends, to Sheikh, why did not help him advanced?!”
Shame wind, was the last of this assistance.
“Could be Right and Loyal? Since its establishment are around the Sheikh's hand, around should be a closed sentence.
Should not be deliberately cut. Tarsaa was the sentence.
This is not to help and agree! You hypocrites!
Each is sweetheart to his sweetheart.
If pagan man should become the failure, can be sweetheart in the hundreds of thousands.
As was Sheikh whale on the palate, including the Name and Shame---Love the bad name of the base user! @They said an inch longer, “Previously we mentioned many times with him, Its determination to have me with him, the joys and sorrows of our soul. Sell and buy piety scandal! Boy, abolish religion and christians!
Late Sheikh worked on that vision.
He opened one by one, got centered. Because seeing Sheikh's benefit was our help, Sheikh send us return soon. We all looked back on his sentence.” Mystery story...
@After, said it disciple to companions, “If you were to work on further---but not the right place for you---in-presence is your head-to-your-feet. The right to petition, to have in advance.
Any one of the range of the Other is elevated.
When The Right restlessly see you---Sheikh's extradition.
If you avoid the Sheikh himself, what was ‘open’ from The-Right?”
When they heard spokens, of their frustration, a ton of pre-heads.
@He said, “now what profit from this shame?! There is work, soon rise up!” @“It should be our Right's portals. Pour soil in our petitions. We wear the shirt, all the papers. -In the end we all to our Sheikh.”
Including the Arabs, were leaving hidden day and night, on the right of every one hundred thousand.
Sometimes the pleading shit works lamentation.
As the half-witted shepherd days, anyone official, not eating, not sleeping at night, including the half-witted.
Night's half-witted days neither bread nor water.
The people cry out “Clean!” Ferris was the hard-knock fusion. (Clan's ups and downs.) Including: wore the black of mourning.
And there, before finally boiled down the line, in pray: throw shooting target!
Half-witted henchmen cleaning after opening night,
(have gone behind his back privately.)
Wind dawn, musk times earnings.
Was discovered--on the manifest world--Mustafa came to see, like a moon, in two black hair.
On his right shade the sun. One hundred world dedicated to her hair.
He was walking and smiling.
Harvest was lost!
It is disciple who saw it from a searc[...]
(173401)[...notes/sanaan full text.txt]%54.8[...]t in the hundreds of thousands.
As was Sheikh whale on the palate, including the Name and Shame---Love the bad name of the base user! @They said an inch longer, “Previously we mentioned many times with him, Its determination to have me with him, the joys and sorrows of our soul. Sell and buy piety scandal! Boy, abolish religion and christians!
Late Sheikh worked on that vision.
He opened one by one, got centered. Because seeing Sheikh's benefit was our help, Sheikh send us return soon. We all looked back on his sentence.” Mystery story...
@After, said it disciple to companions, “If you were to work on further---but not the right place for you---in-presence is your head-to-your-feet. The right to petition, to have in advance.
Any one of the range of the Other is elevated.
When The Right restlessly see you---Sheikh's extradition.
If you avoid the Sheikh himself, what was ‘open’ from The-Right?”
When they heard spokens, of their frustration, a ton of pre-heads.
@He said, “now what profit from this shame?! There is work, soon rise up!” @“It should be our Right's portals. Pour soil in our petitions. We wear the shirt, all the papers. -In the end we all to our Sheikh.”
Including the Arabs, were leaving hidden day and night, on the right of every one hundred thousand.
Sometimes the pleading shit works lamentation.
As the half-witted shepherd days, anyone official, not eating, not sleeping at night, including the half-witted.
Night's half-witted days neither bread nor water.
The people cry out “Clean!” Ferris was the hard-knock fusion. (Clan's ups and downs.) Including: wore the black of mourning.
And there, before finally boiled down the line, in pray: throw shooting target!
Half-witted henchmen cleaning after opening night,
(have gone behind his back privately.)
Wind dawn, musk times earnings.
Was discovered--on the manifest world--Mustafa came to see, like a moon, in two black hair.
On his right shade the sun. One hundred world dedicated to her hair.
He was walking and smiling.
Harvest was lost!
It is disciple who saw it from a search, “Nabiollah, stuck my hand! Guide-Moon--from whatever deity; my Sheikh was the way that we lost the view.”
Mustafa said so loud, “I got out Sheikh to the strap. Thanks to the activities of their work, with the Sheikh's tail---in advance. Among the late Sheikh and Right, it was round a very black dust, *since a very long time.* He took the dust of the road among the darkness. However, I do not intercede night. He will publish on time. It is now the Ra dust, refused to repent. I am certain that the percentage of the universe of sin spit up a repentance off the way. The wave becomes woman, and wipes away the sin of man and woman.”
The man was intoxicatingly joy.
His roar was vib[...]
(173403)[...notes/sanaan full text.txt]%54.8[...]s. -In the end we all to our Sheikh.”
Including the Arabs, were leaving hidden day and night, on the right of every one hundred thousand.
Sometimes the pleading shit works lamentation.
As the half-witted shepherd days, anyone official, not eating, not sleeping at night, including the half-witted.
Night's half-witted days neither bread nor water.
The people cry out “Clean!” Ferris was the hard-knock fusion. (Clan's ups and downs.) Including: wore the black of mourning.
And there, before finally boiled down the line, in pray: throw shooting target!
Half-witted henchmen cleaning after opening night,
(have gone behind his back privately.)
Wind dawn, musk times earnings.
Was discovered--on the manifest world--Mustafa came to see, like a moon, in two black hair.
On his right shade the sun. One hundred world dedicated to her hair.
He was walking and smiling.
Harvest was lost!
It is disciple who saw it from a search, “Nabiollah, stuck my hand! Guide-Moon--from whatever deity; my Sheikh was the way that we lost the view.”
Mustafa said so loud, “I got out Sheikh to the strap. Thanks to the activities of their work, with the Sheikh's tail---in advance. Among the late Sheikh and Right, it was round a very black dust, *since a very long time.* He took the dust of the road among the darkness. However, I do not intercede night. He will publish on time. It is now the Ra dust, refused to repent. I am certain that the percentage of the universe of sin spit up a repentance off the way. The wave becomes woman, and wipes away the sin of man and woman.”
The man was intoxicatingly joy.
His roar was vibrant.
Among his companions was aware and determination of the reward that went with people weeping and demon.
As far as was Pig-Sheikh, Sheikh saw the fire---among the well-known restlessness.
The bell around the time was broken through, hats thrown together. Also addressed the christian heart.
Sheikh's companions observed him from afar--saw themselves. (He was wearing the garments of shame.)
The inability from the head to the ground.
Sometimes when the cloud bloody tears, when John's sweet fire curtains burned the shit. The regret in his body burned blood.
Secrets of the Qur'an's wisdom, were washed from head to head, including throwing remember, of ignorance and misery.
To his own, wept in prostration. Also had goals for blood-stained eyes. Embarrassment was lost in sweat.
Left in grief and joy, before he went wandering all;
The following day, thanks to John reject all,
Sheikh said that, “Having a secret, may be open before the sun is out. Infidelity arose from the meeting of Ra and faith, Roman pagan God-worship, sea wave suddenly passed out.
You want to work the intercession of the Apostle? This time th[...]
(173406)[...notes/sanaan full text.txt]%54.9[...]of his repentance.
Must also include his burns.
I make story short, its place: Sheikh will open robe.
•Went with his companions toward the Hejaz.
Saw it after, the christian girl, to sleep: in the sun beside him---the language: “Then walk with Sheikh's center after this time. That is his religion, her soil. Off Evil!
Cleared that is him.
He was in you---no tropes. In fact, I intercepted him open. The released body, to drive his way. Because it was the way you view the way.
That is, along being with his ‘interceptor,’ be more of these ‘intercepted.’”
Because the christian girl was sleeping, she felt the light of the sun.
What a pain in her heart arose!- and the pain of loving it. Fire.
Hands on his heart, the heart of hand, her restless soul did not know what was inside her eggs.
Failed and the absence of a tail, see herself in the wonders of the universe.
Where a world that way, one must be dumb, the way of no tongue. It took all cute -and cheerfulness, like of a rain, collapsed.
Bellowed garment gave run-out.
The soil over the blood ran.
With the painful and incapacitating person, followed the Sheikh and his disciples running.
Also ran bleeding cloud.
Following the footsteps of the running, him in the desert and plains, from which must be passed by.
Welcomed helpless and confused. Welcomed her rubbing face in the dirt.
Said, “O God, work! Private parts of any work left.
I ran man's way because of you. You on me, that I was never aware.
The boiling sea. I did not take my poor. Dean agreed, stuck my hands. Nobody does not help us.”
Sheikh was told from within of that girl christian, “Not familiar with our port, she fell this time on our way.
Go back before it pop idol! And tune up your paid companion.”
Sheikh while returning like wind, opened disciples’ salt---including the head of what was open.
“What's the new single and had repented and several more?! Once again, ‘love you’? Much you repent?!”
Sheikh told of his girl, leaving dead each that hear it.
Sheikh and his companions came days after opening, till it was the ‘smooth’ (Tarsaa) was.
When he saw the yellow gold, lost in rounds, intercepted her coma. Clean bare feet and torn clothes.
The men on the ground, for example. Give it a month since his Sheikh bet his epileptic sore.
Because it takes months in epileptic sleep. Sheikh growth of water.
It looked like the journalist Sheikh. Tears fell like a cloud of spring.
His promises. In his own hands and feet. Said “you burned my soul. I can no longer burn in the curtains of repentance, to be aware. Supply now Islam! (to be intercepted)
He launched the Sheikh of Islam. Fellowship bubbling sentence rejected.
Because it was the idol of the people expose[...]
(173412)[...notes/sanaan full text.txt]%55[...] these ‘intercepted.’”
Because the christian girl was sleeping, she felt the light of the sun.
What a pain in her heart arose!- and the pain of loving it. Fire.
Hands on his heart, the heart of hand, her restless soul did not know what was inside her eggs.
Failed and the absence of a tail, see herself in the wonders of the universe.
Where a world that way, one must be dumb, the way of no tongue. It took all cute -and cheerfulness, like of a rain, collapsed.
Bellowed garment gave run-out.
The soil over the blood ran.
With the painful and incapacitating person, followed the Sheikh and his disciples running.
Also ran bleeding cloud.
Following the footsteps of the running, him in the desert and plains, from which must be passed by.
Welcomed helpless and confused. Welcomed her rubbing face in the dirt.
Said, “O God, work! Private parts of any work left.
I ran man's way because of you. You on me, that I was never aware.
The boiling sea. I did not take my poor. Dean agreed, stuck my hands. Nobody does not help us.”
Sheikh was told from within of that girl christian, “Not familiar with our port, she fell this time on our way.
Go back before it pop idol! And tune up your paid companion.”
Sheikh while returning like wind, opened disciples’ salt---including the head of what was open.
“What's the new single and had repented and several more?! Once again, ‘love you’? Much you repent?!”
Sheikh told of his girl, leaving dead each that hear it.
Sheikh and his companions came days after opening, till it was the ‘smooth’ (Tarsaa) was.
When he saw the yellow gold, lost in rounds, intercepted her coma. Clean bare feet and torn clothes.
The men on the ground, for example. Give it a month since his Sheikh bet his epileptic sore.
Because it takes months in epileptic sleep. Sheikh growth of water.
It looked like the journalist Sheikh. Tears fell like a cloud of spring.
His promises. In his own hands and feet. Said “you burned my soul. I can no longer burn in the curtains of repentance, to be aware. Supply now Islam! (to be intercepted)
He launched the Sheikh of Islam. Fellowship bubbling sentence rejected.
Because it was the idol of the people exposed. Rain tears, the woman waves in between.
San'an, because he was the last governor, heard tasteful faith in the heart.
She was restless taste faith.
“My patience was Sheikh's vault.” Said, “I do not have any patience at parting.
Saddle go full family. Sheikh, Hajj, Pilgrimage, world, I will be as brief as speech, my poor... rather than an adversarial amnesty and not...”
This said in the hands of John, and was half dead. Her sun was hidden under cloud. Sweet life of girl parted, hesitated.
She followed a drop in the ocean.
The sea was actually open.
[...]
(173413)[...notes/sanaan full text.txt]%55[...]t a month since his Sheikh bet his epileptic sore.
Because it takes months in epileptic sleep. Sheikh growth of water.
It looked like the journalist Sheikh. Tears fell like a cloud of spring.
His promises. In his own hands and feet. Said “you burned my soul. I can no longer burn in the curtains of repentance, to be aware. Supply now Islam! (to be intercepted)
He launched the Sheikh of Islam. Fellowship bubbling sentence rejected.
Because it was the idol of the people exposed. Rain tears, the woman waves in between.
San'an, because he was the last governor, heard tasteful faith in the heart.
She was restless taste faith.
“My patience was Sheikh's vault.” Said, “I do not have any patience at parting.
Saddle go full family. Sheikh, Hajj, Pilgrimage, world, I will be as brief as speech, my poor... rather than an adversarial amnesty and not...”
This said in the hands of John, and was half dead. Her sun was hidden under cloud. Sweet life of girl parted, hesitated.
She followed a drop in the ocean.
The sea was actually open.
Including the world, it goes like the wind. He went and we all go.
Saddle such fall much in the way of love. This person is conscious, knows that love. Anything said may be intercepted.
Mercy, despair, deceit, and securely.
This can hear the secrets of the soul, Nasibat (نصیبت) cannot be won without balls. This is certainly the heart and soul, must be heard. Water
and mud reliance should not be heard. War was the heart and soul of
each tail hard. Dirge in that mourning was hard.
...................................
=================
...................................
his mental hygiene, through strange theological appartouses, is not standing intrusions and pollutants of the middle ages trans-religiousity and cross-boundry encounters between the dislikes and those who differ in sexuality.
his hygiene is polluted
but in a peotic reappropriative act of Attar this will operate in another iteration to produce a more radical transcendence; still again a vital encounter with religious pollution is avoided
[my teacher and prosecutor --> malamat, San'an students]
...................................
[title]
main title:
“Four Eastern Cartographies of Entrapment”
video:
“Writing on Chaos - A Terminal Intimacy”
performance:
“The Reward of The Victim - Towards Poetic Extremism”
image assemblage wallpaper:
“Bad Temper - Apocalyptic Climates of Endangered Subjectivity”
delve
delvi
delphi
dilated
dionysian ecotone for performance
defp
dionysian epitom studies for performing ecotone
desfpe
artistic research center for material[...]
(173414)[...notes/sanaan full text.txt]%55.1[...]br />
Saddle go full family. Sheikh, Hajj, Pilgrimage, world, I will be as brief as speech, my poor... rather than an adversarial amnesty and not...”
This said in the hands of John, and was half dead. Her sun was hidden under cloud. Sweet life of girl parted, hesitated.
She followed a drop in the ocean.
The sea was actually open.
Including the world, it goes like the wind. He went and we all go.
Saddle such fall much in the way of love. This person is conscious, knows that love. Anything said may be intercepted.
Mercy, despair, deceit, and securely.
This can hear the secrets of the soul, Nasibat (نصیبت) cannot be won without balls. This is certainly the heart and soul, must be heard. Water
and mud reliance should not be heard. War was the heart and soul of
each tail hard. Dirge in that mourning was hard.
...................................
=================
...................................
his mental hygiene, through strange theological appartouses, is not standing intrusions and pollutants of the middle ages trans-religiousity and cross-boundry encounters between the dislikes and those who differ in sexuality.
his hygiene is polluted
but in a peotic reappropriative act of Attar this will operate in another iteration to produce a more radical transcendence; still again a vital encounter with religious pollution is avoided
[my teacher and prosecutor --> malamat, San'an students]
...................................
[title]
main title:
“Four Eastern Cartographies of Entrapment”
video:
“Writing on Chaos - A Terminal Intimacy”
performance:
“The Reward of The Victim - Towards Poetic Extremism”
image assemblage wallpaper:
“Bad Temper - Apocalyptic Climates of Endangered Subjectivity”
delve
delvi
delphi
dilated
dionysian ecotone for performance
defp
dionysian epitom studies for performing ecotone
desfpe
artistic research center for material epitom studies
arcfmes
(art)mes
eccentric center of/for material and performance studies
(eco)maps
dionysian epitom for material and performance studies
demaps
eccentric center of/for epitomized material studies
ecfem
cologne center for social research
ccsr
ecotone
epitom
parc
performance and research center
cream
center for research in epistemology and matter
...................................
***sharjah project***
[general approach of the project:]
this proposal gathers literary forces from the speculative insights of Jason Bahbak Mohaghegh[...]
(173415)[...notes/sanaan full text.txt]%55.1[...]d in eastern postmodernism to reverse and supersede the question of modernity.
by traversing the domains of revolutionary ideology, avant-garde literature, new-wave cinema, extremist thought, and protests from the limitless imaginative reservoir of their political, poetic, spiritual, and aesthetic predecessors--this projects examines a Middle Eastern navigation of identity (via the concept of the ‘mask’) and its particular modest/hostile modes of resistance (via the concept of the ‘text’). visiting sites such as: subversive epitomes of charismatic authority undertaking a poetic articulation, when chaotic imagination makes contact with nothingness, the will to chaos, and inscription of fatality in literature-as-moral-transaction.
[pressure points:]
mobile within a speculative/suggestive milieu, this project is interested in examining literary sites such as Kelile-o Demne's communal forms of fragile human cohabitation (11th century political/bestial fable), Rumi's simulation of nonexistence (13th century production of schizo-darvish), Hafez's engineering metaphor-factory (14th century imaginal faculty of extreme presence), Hedayat's Buf Koor the Shelley's Frankenstein's monster favorate book (20th century forms of renunciation), Amir Naderi and Forough Farrokhzad films (20th century strategies of withdrawal), Jala Al Ahmad and Ali Shariati writings (20th century fatal concepts of the outside), [list to be modified]
[background:]
this form of half-digestive omnivorous work is situated in a larger trajectory of creative investigations, which i have been busy with under “storytelling,” are dealing with the questions of conditions in which non-antagonistic critical encounters between ordered conventions of knowing and chaotic textuality/imagination is possible. to take the mind where it does not belong. to the rogue arsenals of middle eastern reservoir of imagination and its locatable mimicries. to its repetitive scaffoldings, fugitive trajectories, its performances of fatal experience of the text. to unload its corrosive textualities and let them run their acids across one another. this project is interested in both the unleashing and the pleasure of watching the text die.
part of the disposition of this proposal is also the suggestion that the two collaborators of this project, Jassem and Foad, are invested in those notions in their practice. Foad Farahani's poem “farar” enacting contemporary artistic formations and past-compound-mask, and Jassem Hindi transnational poetic agency, are both artists with acute appetite for chaotic imagination. Their instinct for the fusion of nothingness and excess, appearance and disappearance, creation and destruction, is at once carved and unpacked in the literary-poetic mosaics of their work: Foad's use of middle-persian mystic sensibilities and Jassem's combination of intensive encounter with the poetic[...]
(173418)[...notes/sanaan full text.txt]%55.2[...]tmodern map of escape from the grasp of the experience of the modernist phenomenon
|
responses to historical events of atrocity and transition
mystical, criminal, mercenary, revolutionary edifice
amorphous, obscure, versatile (thinker/writers)
conceptual axes/archetypes of: power, hostility, banishment, solitude, desire, sacrifice
[*]mystic:
sunken tranquility, relaxed self-annihilation, ascetic renunciation of material (=/= postmodernism's obsession with speed, with narcissistic technologies, hyper-materialism)
neomystial trajectories of new-wave iranian cinema filmic style --> hypnotic effect =/= audition, dialogue, narrative
& exile space
[*]sectarian:
will to extremity
(apocalyptic writing)
breakaway modality
نوچه پروری noche-parvary's effective radars and tactics of attunement, detection, narration
(annihilatic temptation to) convert the text into a closed circle
(sect's threats of) forbidden power, moral ambiguity, collective density(/destiny)
...................................
[this project works with:]
[]
contributions/responses of:
•radical leaders (Jala Al Ahmad, Ali Shariati, Khomeini) --> ideological suspicion towards models of machinism and cosmopolitanism in the modern age
•intellectual forerunners (--> sectarian)
•literary icons (textual innovations of Hedayat, Shamlu, Akhavan, Baraheni) --> *poetic violence* and its apocalyptic tendencies --> that the declared east is plunged into a catastrophic epoch ==freed==> a “will to chaos”
•artistic visionaries (Naderi, Forough, iranian new-wave cinema neomystical) --> strategies of withdrawal, aims of disappearance, situated in obscure elsewheres of auditory and visual landscape
}--> #ideology #literature #mysticism #sectarianism
(from the middle eastern front) to (the issues of):
◦post-historical instant
◦catastrophic resistance
◦creative imagination
}--> issues of:
◾technology
◾representation
◾globalization
◾colonialism
+}--> drastic reinterpretations of:
◽time and being
◽death
◽pain
◽transcendence
◽victory
◽blood
~~(modernity is an extremist epoch)==> mithridatic approaches
anticultural visionaries
extreme --> resistance-fighter/ideological dictator, artistic forerunner/experimental thinker, different constellations of desire
***mithridatism مهردارو mehr-daru: *internalization of toxicity* (the gradual ingestion of lethal substances so as to gain immunity) --> an archaic protective tactic, an ancient model of defense, (subterranean practice of pirates, alchemists, cult leaders, shamans, guerrilla columns, spies, paranoid kings's *logic of encoun[...]
(173422)[...notes/sanaan full text.txt]%55.4[...]ng
◽death
◽pain
◽transcendence
◽victory
◽blood
~~(modernity is an extremist epoch)==> mithridatic approaches
anticultural visionaries
extreme --> resistance-fighter/ideological dictator, artistic forerunner/experimental thinker, different constellations of desire
***mithridatism مهردارو mehr-daru: *internalization of toxicity* (the gradual ingestion of lethal substances so as to gain immunity) --> an archaic protective tactic, an ancient model of defense, (subterranean practice of pirates, alchemists, cult leaders, shamans, guerrilla columns, spies, paranoid kings's *logic of encounter*)
(poetic extremism -->) mithridatic: dispensing fragmented verses, aphorisms, and engravings of the atrocity; invitation and unleashing of the malevolence itself, to seduce obliteration;
-affliction, existence thriving in the wound
(assumptions of) inevitability + anticipation + projection ==> mithridatic remedy (in ideological & literary apparatuses): “swallowing partial glances of the extinction of society, actuality, and being itself” (Mohaghegh) [a form of training? for continuation?]--> the poet asking us to fasten our reeling gazes to the objects of damage and derangement (@Ali ) ==> (extremist:) thought and expression have taken the shape of a *meteorological device*, forecasting seasons of pestilence and mutilation [<-- my whole work has been against that]
fanatical responses to the evolving storm [=/= the fool (the one whose cognitive defend-system is down), the joker (figure of the always problematic, with its speculative sense for potent tie between meaning and bodies), the cheerleader (porpoising socially deviant, corrupting forerunner), the sleep-walker (moving in anachronistic temporality, in non-explicit non-intentional acting), the eros (weaker than the problem it tries to solve), the queer (optically dense and less elegant kind of corporality in our encounters), the rabbit-chaser (detouring off the ontological anxiety of humanity's enigmatic destination)]
cyclopean protocols of extremity --> narrowest vision (immensified)
the cyclopean organ (of doing/thinking) ==> ‘oracle = explosive device’
|
--> wisdom + rage
--> boundless confined
--> precision + enormity
--> nature + technology
--> betrayal + devotion
|
....three brothers سه برادر
----[they were said to have primordial understanding, having monitored the building of creation itself--yet this brings no consolation تسلى, no spiritual composure ارامش, only chronic infuriation, such that they remain at once eternal and impatient]
----[they are gargantuan, immortal, and among the rarest exceptions to be released from the underworld after the great defeat of the chthonic orders, and yet brought back to the surface to dwell among/away from men and[...]
(173426)[...notes/sanaan full text.txt]%55.5[...]
***how does one make the memory [--> Hoda], the shadow [--> Ehsan], the ancestor [--> Sina] speak across generations?***
the riotous, the militant, the deranged --> they have suspicions ~=> ?
(sectarian mode of) *reading: to entertain the same mania, drunkenness, cruelty, or absurd temperament that engendered the very materialization of that text ==> apocalyptic significance (~ master-disciple relationship)--San'an--> an excursion into the otherworldly
-cryptic terminologies
-cosmic ideas
--> ‘knowing’ becomes a high-stake transaction, one's own identity, future, and self-consciousness hangs in the balance (--> i can recognize this extremism in myself)
(an issue with iranian artists:) the pursuit to become the echo of a profound legacy***(!!)
***echo becoming*** --> (Mohaghegh's tone:) in an epoch that runs entirely on hollow spectacles of meaning and simulations of depth <-- aesthetic
>
(since declared by Western theory itself, and i agree too?) it is obsolete to speak of “legitimate/authentic knowledges =/= mythic doctrines” }==> the question then becomes:
*which phantom-sphere is more arresting, more aesthetically philosophically attractive?* (--> phantomology, Avital) ~/?= *which archive remains on fire throughout?* (--> the concern of many of my peers in apass. why archive has become a predominant topic and practice: lack of master signifier ==> archiving as one remaining meaningful thing to do, that there is nothing meaningful to be done [<-- that is my source of disagreement with archive-discourse, because it matters that there is something to be done now])
(taking) high doses of impulse and reason
**adapting old tales to new territories of experience** (<-- we need to permanently work this, read it, and so on)
exceedingly well-versed fever-dreams of Rumi
his intellectual-bodily gesture
its innovative proportions
his typology of communication/education (in Majales-e Sab'e مجالس سبعه)
remote plane of calculation
•magnetic power of the sectarian voice (=/= “the weak cult of modern inevitability” ==> a formula of alienation, insularity انزوا, indifference)
•freedom to choose the all-engulfing one thing (--> ISIS) =/= countervailing definitions of freedom: the freedom of infinite mediocritized choices (--> consumerism)
(Elen's struggle to gauge her place in the existential game)
my critical rant
*build the raft* <-- a poetic strategy (<-- i do this too, to go beyond the postcolonial aftermath)
tale of the “symptom of a plague” (--> tale of “where we stand”) ==> (a concealed need for) ***immunity*** (=/= toxication)
‘reality principle’ of Ali , apass
“the eastern postmodernism arrives a[...]
(173427)[...notes/sanaan full text.txt]%55.7[...]iscourse, because it matters that there is something to be done now])
(taking) high doses of impulse and reason
**adapting old tales to new territories of experience** (<-- we need to permanently work this, read it, and so on)
exceedingly well-versed fever-dreams of Rumi
his intellectual-bodily gesture
its innovative proportions
his typology of communication/education (in Majales-e Sab'e مجالس سبعه)
remote plane of calculation
•magnetic power of the sectarian voice (=/= “the weak cult of modern inevitability” ==> a formula of alienation, insularity انزوا, indifference)
•freedom to choose the all-engulfing one thing (--> ISIS) =/= countervailing definitions of freedom: the freedom of infinite mediocritized choices (--> consumerism)
(Elen's struggle to gauge her place in the existential game)
my critical rant
/>
*build the raft* <-- a poetic strategy (<-- i do this too, to go beyond the postcolonial aftermath)
tale of the “symptom of a plague” (--> tale of “where we stand”) ==> (a concealed need for) ***immunity*** (=/= toxication)
‘reality principle’ of Ali , apass
“the eastern postmodernism arrives at the doorstep of the western philosophical outlook as a foreigner” -Mohaghegh
==> a *privileged semantic heritage* --suggesting--> an occluded alternative --from--> a shrouded/shredded resource ریزریزشده [==?==> my reparative readings (of ajayeb). this is something i should be careful about: to give the iranian semantic heritage density and texture, and not privileging it, not to give it a “voice” or “awareness"]
(Mona's disposition:) the assassin = the spectator
(for Ali ) truth has a dead body, (deranged, tortured, raped)
(oriental)[*]exotic: commingling of ***excess & abse& absence*** ~= the third world (middle eastern) becomes all that EU renounces: the indecent, unrefined savage whose raw delirium stood as an offense to your elegance but somehow still enchanting a disenchanted earth
[*]eurocentrism: *carving a mirror into your presumed beginnings* (so it is displaces in elsewheres, as the effect of the mirror ---> go to the discussion of mirror in my amazon project)
[an imaginary mechanism of cutting off what the superego perceives as bad or good aspects of oneself (weakness or power) and projecting them onto someone else “over there” where they can be condemned, punished, praised, or endorsed (--mirror--> relates to images? =/=? introjection: process of symbolic identification --> relates to signifiers)]
iran has become the global instantiation of madness
***dispossessed of sublimity and excised from the world-historical process ==> *ontological vacancy* ==> Taliban extremism, achieving the mutual ex[...]
(173428)[...notes/sanaan full text.txt]%55.7[...]an voice (=/= “the weak cult of modern inevitability” ==> a formula of alienation, insularity انزوا, indifference)
•freedom to choose the all-engulfing one thing (--> ISIS) =/= countervailing definitions of freedom: the freedom of infinite mediocritized choices (--> consumerism)
(Elen's struggle to gauge her place in the existential game)
my critical rant
*build the raft* <-- a poetic strategy (<-- i do this too, to go beyond the postcolonial aftermath)
tale of the “symptom of a plague” (--> tale of “where we stand”) ==> (a concealed need for) ***immunity*** (=/= toxication)
‘reality principle’ of Ali , apass
“the eastern postmodernism arrives at the doorstep of the western philosophical outlook as a foreigner” -Mohaghegh
==> a *privileged semantic heritage* --suggesting--> an occluded alternative --from--> a shrouded/shredded resource ریزریزشده [==?==> my reparative readings (of ajayeb). this is something i should be careful about: to give the iranian semantic heritage density and texture, and not privileging it, not to give it a “voice” or “awareness"]
(Mona's disposition:) the assassin = the spectator
(for Ali ) truth has a dead body, (deranged, tortured, raped)
(oriental)[*]exotic: commingling of ***excess & absence*** ~= the third world (middle eastern) becomes all that EU renounces: the indecent, unrefined savage whose raw delirium stood as an offense to your elegance but somehow still enchanting a disenchanted earth
[*]eurocentrism: *carving a mirror into your presumed beginnings* (so it is displaces in elsewheres, as the effect of the mirror ---> go to the discussion of mirror in my amazon project)
[an imaginary mechanism of cutting off what the superego perceives as bad or good aspects of oneself (weakness or power) and projecting them onto someone else “over there” where they can be condemned, punished, praised, or endorsed (--mirror--> relates to images? =/=? introjection: process of symbolic identification --> relates to signifiers)]
iran has become the global instantiation of madness
***dispossessed of sublimity and excised from the world-historical process ==> *ontological vacancy* ==> Taliban extremism, achieving the mutual exercise of the death drive and the pleasure principle***(?!) ~->{rage of the id + libidinal appetite}--> never-ending allegory of loss and primal innocence
margin sedimented its own center
making my own white noise
masochistic + melancholic = ?
infantilizing and self-contained forms of play masquerading itself as autonomy
(fashion makes such monsters:) “self-hating winners of the game”
[civilizational taxonomies]
of globalist division of labor
of democ[...]
(173429)[...notes/sanaan full text.txt]%55.7[...]
==✕==> derivative subjectivity
architects of the law (that Elen is against)
(fable of the) “despotism of the oriental way-of-life”
existential homogenization
traumatic obligation
disjointed + cyclical (mind) ==> ? ...
the (faint) whisper of “no more.”
disarray
artificial becomes set in stone as the natural
bankrupt master-discourse
explode text & life into...
horizon of textual expression
...................................
the idea of chaos for the experience of writing and thought
[*the world as a whole*, inexhaustible + urgent + unmastered (abundance of self-creation/destruction) --> totalitarian stimulus ==>] chaos: [~=?! hegemonic will to mastery]
•poetic imagination (--> an art that ventures and wins chaos)
•insurgent mind-set (--> that every man is surrounded, oppressed, and penetrated by chaos --> Heidegger wants to live =/= insurgent's reflex in middle eastern anticontext, *eastern revolutionary ethos*, “thinking of struggle = dialectical”, no revolutionary intersubjectivity [~= otherless subjectivity])
Apollonian hyper-rational retreat from the void
Ascetic immensified retreat from the world
self-willed experience of the edge allowed to guide forward
(Nietzsche's Zarathustra's chaotic temperament:) “one must still have chaos in oneself to be able to give birth to a dancing star.”
“chaos" = what (western) modernity has left (in east)
(that is why terminologies of “nomadism” can hardly be appropriated in middle east--they are chaotic, not nomadic)
[idioms of resistance] ~~--> intoxicating sense of power
(anti-,) “being-against”:
•in modernity: a direct/dialectical opposition of forces
•in postmodernity: an oblique/diagonal stance
•today: “alternatives within" = an imperial device that works well ‘in itself’ but not ‘for itself’ --> trans-systemic reality
...to believe in an outsider subjectivity capable of ahistorical imagination
(inflated dispositions of) triumphalism and alarmist nightmare
communist (Marxist silhouette) and liberatory combatants of the 20th century, intellectuals persecuted and exiled in the course of anti-fascist struggles, freedom-fighters of the anti-colonial/anti-imperialist wars --> nostalgic portrait of the contemporary militant
(Nietzsche, Kafka, Bataille, Foucault, Artaud, Baudrillard, Serres, D+G, etc.) continental thinkers architects of masks:
•the overhuman (--> Nietzsche)
•the supplicant
•the deviant (or barbarian --> Foucault)
•the body-without-organs (--> D+G)
•the criminal
•the schizoid
•the headless [...]
(173430)[...notes/sanaan full text.txt]%55.8[...]orld
self-willed experience of the edge allowed to guide forward
(Nietzsche's Zarathustra's chaotic temperament:) “one must still have chaos in oneself to be able to give birth to a dancing star.”
“chaos" = what (western) modernity has left (in east)
(that is why terminologies of “nomadism” can hardly be appropriated in middle east--they are chaotic, not nomadic)
[idioms of resistance] ~~--> intoxicating sense of power
(anti-,) “being-against”:
•in modernity: a direct/dialectical opposition of forces
•in postmodernity: an oblique/diagonal stance
•today: “alternatives within" = an imperial device that works well ‘in itself’ but not ‘for itself’ --> trans-systemic reality
...to believe in an outsider subjectivity capable of ahistorical imagination
(inflated dispositions of) triumphalism and alarmist nightmare
communist (Marxist silhouette) and liberatory combatants of the 20th century, intellectuals persecuted and exiled in the course of anti-fascist struggles, freedom-fighters of the anti-colonial/anti-imperialist wars --> nostalgic portrait of the contemporary militant
(Nietzsche, Kafka, Bataille, Foucault, Artaud, Baudrillard, Serres, D+G, etc.) continental thinkers architects of masks:
•the overhuman (--> Nietzsche)
•the supplicant
•the deviant (or barbarian --> Foucault)
•the body-without-organs (--> D+G)
•the criminal
•the schizoid
•the headless monstrosity (--> Bataille)
[(an exilic) postcolonial intelligentsia]
---{Nietzsche and Artaud's familiar persuasive authority, similar exuberant phraseology, and motifs in extremis --> ‘cruelty,’ Artaud wanted to “reject form and incite chaos.” antipsychological violent physical determination (a cruel yet necessary act upon the spectator) to shatter the false reality (theatre/art as a place where the spectator/actor is *exposed* [=/= “protected"]) =/= (aesthetic) distance (---> go to ‘distance matters’); this is the paradigm in iran's theatre and performance scene, where the audience are to be engulfed and physically affected by the show, ‘to be trapped and powerless’ as a theatrical value is an Artaudian tradition.
-delirium: he wanted to deliberately become/stay mad [--> Jassem, Sana's methodology, the state of horrible energy] in order to heal/strengthened
-ecstatic loss of the self, hermetic elements in his works, and the idea of the “complete actor,” whirlpool of feelings and lunatic expressions, counter-force from the act of gesture, (and from his teacher Dullin) emphasis on mime, gymnastics, improvisation, voice production, and various exercises intended to heighten sensory perception, all reminds me of my own theatre training with Reza in jome class.}
(demonizing) the vital concept of the outside(r)
[...]
(173432)[...notes/sanaan full text.txt]%55.9[...]atants of the 20th century, intellectuals persecuted and exiled in the course of anti-fascist struggles, freedom-fighters of the anti-colonial/anti-imperialist wars --> nostalgic portrait of the contemporary militant
(Nietzsche, Kafka, Bataille, Foucault, Artaud, Baudrillard, Serres, D+G, etc.) continental thinkers architects of masks:
•the overhuman (--> Nietzsche)
•the supplicant
•the deviant (or barbarian --> Foucault)
•the body-without-organs (--> D+G)
•the criminal
•the schizoid
•the headless monstrosity (--> Bataille)
[(an exilic) postcolonial intelligentsia]
---{Nietzsche and Artaud's familiar persuasive authority, similar exuberant phraseology, and motifs in extremis --> ‘cruelty,’ Artaud wanted to “reject form and incite chaos.” antipsychological violent physical determination (a cruel yet necessary act upon the spectator) to shatter the false reality (theatre/art as a place where the spectator/actor is *exposed* [=/= “protected"]) =/= (aesthetic) distance (---> go to ‘distance matters’); this is the paradigm in iran's theatre and performance scene, where the audience are to be engulfed and physically affected by the show, ‘to be trapped and powerless’ as a theatrical value is an Artaudian tradition.
-delirium: he wanted to deliberately become/stay mad [--> Jassem, Sana's methodology, the state of horrible energy] in order to heal/strengthened
-ecstatic loss of the self, hermetic elements in his works, and the idea of the “complete actor,” whirlpool of feelings and lunatic expressions, counter-force from the act of gesture, (and from his teacher Dullin) emphasis on mime, gymnastics, improvisation, voice production, and various exercises intended to heighten sensory perception, all reminds me of my own theatre training with Reza in jome class.}
(demonizing) the vital concept of the outside(r)
untrustworthy epistemic climate --> patterns of smoothness/coarseness
militant negotiations of desire
(Dabashi's vertical-horizontal colonialism:)
the third world subject:
1- marginalized by enlightenment discourse
2- materialy exploited under global division of labor
}-->{
alienated by:
1- (horizontally) the epistemic violence of colonialism
2- (vertically) foreign colonial state + indigenous comprador elite (واسطهها و دلالان سرمایهداران خارجی در کشورهای آسیا و آفریقا و آمریکای لاتین)
2- (vertically) subsequent oppression and exploitation of anti-colonial regime
3- (horizontally) global division of labor
navigation of identity
the reward of the victim جایزه قربانی (--> to be beaten)
the reward of the survivor (--> the self-conscious affirmation of having endured and gone [...]
(173435)[...notes/sanaan full text.txt]%55.9[...]ic: proposition for individuals to imagine themselves as both “receivers and givers” (distinction between ‘agency'[as rationally legislated and institutionally validated] and ‘subjectivity'[as unrepresentability])
--> this intervention is successful in greeting modernity as a global responsibility
***decolonization as a populist mode of resistance
otherless individuation:
•the hermit
•the mercenary
•the maniac
the lowest common denominator turned into a metaphysics
authentic malevolence
*objective cruelty* (of the modern epoch and its dialectic strap) can only be undone by (a non-matching iteration of) *subjective cruelty*
*!!!
local: a forced site of radical alterity
(be careful with the notion of premodern local [~= anti-modern] --> retrieved moment of premodernity. --> rhetoric of retrieve and retrieving / remembering / )
(detachment is a genre)
justice: a sacrosanct universal
to protect one concept above all others, (justice)
undeconstructible call to planetary justive**
original philosopher being called:
-Heidegger support Nazism
-Adorno turned his back on postwar German student movement
-Foucault endorsed Islomic front in the Iranian revolution and Zionism at different times
Spikvak's project:
to articulate an escape from the border position of otherness
to make indivuality the culprit متهم beneath the heels of packed generalities
==> a negational subjectivity: preluding any form of existential action that is not politically oriented
(Mohaghegh:) otherness cannot be the best point of departure for resistance --> one walks over the abyss; one does not stay within it
belligerence --> resentment
“an Eastern postmodernity cannot thereforerefore come about through the constitution of aplanetary subjectivity, which fearfully resembles the liberalist rhetoric of universalism and in the wrong hands could even potentially serve as an underhanded discursive alibi for globalization, but must arise from the emergence of a supra-planetary subject within the third world that refuses to recognize the very existence of that which calls itself modernity”
--> insurgent: is an elitist --> he pushes difference to its extremity (<-- i do that!)
*the postcolonial arguments continue ti operate within a domain of critical theory that is always articulated from the space of dorment self* ==>
1- absolute annihilation of the other (<=~ my kind of paranoia?)
2- acceptance/internalization of the other --> being for-itself to behold the existence of the other but “not to make use of it”
“a freedom fighter traces his name in fire, and in the frozen throats
He dies”
[...]
(173436)[...notes/sanaan full text.txt]%56[...]of existential action that is not politically oriented
(Mohaghegh:) otherness cannot be the best point of departure for resistance --> one walks over the abyss; one does not stay within it
belligerence --> resentment
“an Eastern postmodernity cannot therefore come about through the constitution of aplanetary subjectivity, which fearfully resembles the liberalist rhetoric of universalism and in the wrong hands could even potentially serve as an underhanded discursive alibi for globalization, but must arise from the emergence of a supra-planetary subject within the third world that refuses to recognize the very existence of that which calls itself modernity”
--> insurgent: is an elitist --> he pushes difference to its extremity (<-- i do that!)
*the postcolonial arguments continue ti operate within a domain of critical theory that is always articulated from the space of dorment self* ==>
1- absolute annihilation of the other (<=~ my kind of paranoia?)
2- acceptance/internalization of the other --> being for-itself to behold the existence of the other but “not to make use of it”
“a freedom fighter traces his name in fire, and in the frozen throats
He dies”
(-Adonis)
Mohaghegh's methodological suggestion for how masks are forged:
a man or woman sits kneeling in a bare nondescript room, at which point various concepts are then intermittently released through the ventilation shafts and into the room's atmosphere, one after another, in slow vaporous bombardments that compel their own transfigurations for whoever breathes them. The question of what happens for the immediate circulation/navigation of the self at the center of that room, the imprint or reverberation that a lone concept holds on this hanging form, the way it inscribes and inflects an inescapable existential spasm (like a serum), is of the highest order for our project.
*on Levinas
Levinas's concept of otherness --> its theoretical production is articulated from the ditch of the historical self in modernity (part of the Western philosophical tradition) [...] entrenched within an enlightenment discourse that cannot conceive of a self without mediation through a formulated other =/= *otherless subjectivity*
-Levinas's principle goal is to repair the totalitarian self and not to explore the otherworldly powers of the other --proving--> ***something that might fix the master***
==> self is to be redeemed by otherness, made well by otherness, made sane by otherness ==Mohaghegh==> the other is never entitled to just walk away and seek its own external dominion
the other possesses (the talent of) infinity ==> ther other's responsibility is to dispense that infinity ==> ethics (not permitting the other leaving the situation)
***why is the other never allowed the right to isolation, solitude[...]
(173437)[...notes/sanaan full text.txt]%56.1[...]br />
a concept of time as pure circle (from medieval mysticism)
=/=
deconstruction's uncanny
psychoanalysis's trauma
[a technique i use in my lecture-performances, i work reverentially = reverie + reference] --> could be helpful for Eszter
*(colorfulness ==> entanglement)*
the ligature (خط پيوند)
the outliner
unimagined destiny
(little freedom called) curiosity =/= alertness (<-- freedom of nerves)
(my problem with the) discourse of the trace (=/= heritage, tradition studies)
“let's leave a trace” --> you create your own kind of starting from yourself. you have no ancestors and your roots are in your footsteps
(it is never my concern how to leave a trace. rather, reading the fubar that is left by others for me to read)
(contemporary colonialism is tentacular)
contemporary colonialism with its *clash of civilizations rhetoric* [~=>? multiculturalism] =/= ancient warlords and dynasties (--Foucault showing the difference between a medieval monarch’s beheading of a subject and the self-regulating disciplinary apparatus of the modern state) }<-- they don't get it: Middle Eastern response of Adonis, Darwish, Shamlu, Hedayat, and others. that is, to perceive modernity as the manifold extension of an eternal atrocity
the problem is those who have no patience for either concepts of “the world” or “the historical”
(eastern insurgent has been:)
•technically innovative
•epistemologically and ideologically distinctive
•existentially grounded in the waters of ‘what has always been’
Mohaghegh making a link between Hassan Sabbah and Ahmad Shamlu:
•Sabbah: leader of the Ismaili assassins and keeper of their Nizari fortress at Alamut: that he was said to have never left his inner quarters [the library, courtyard, or bedchamber] for thirty-five years except twice to stand on the rooftop and look out beyond the mountain --> this is the worldview of the eternalist at work. He participated in ‘change,’ manipulated them toward fatally constructive ends even, but did not honor these developments as a journey of any substantial kind.
[flash forward a thousand years...]
•Shamlu: same attitude: when he was asked to comment on his country's most recent uprisings offered the following metaphor: he said to think of the event as when a man who is sleeping on one side of his body for most of the night begins to ache and so rolls over to his other side and continues sleeping --> the movement is not sufficient as to prove impressive
(Mohaghegh stresses in postmodern Middle Eastern thought:) the prominence, variability, and magnification of the willing subject
-Foucault's early outright support for the Iranian Revolution of 1979
-Baudrillard's th[...]
(173438)[...notes/sanaan full text.txt]%56.3[...]m of nerves)
(my problem with the) discourse of the trace (=/= heritage, tradition studies)
“let's leave a trace” --> you create your own kind of starting from yourself. you have no ancestors and your roots are in your footsteps
(it is never my concern how to leave a trace. rather, reading the fubar that is left by others for me to read)
(contemporary colonialism is tentacular)
contemporary colonialism with its *clash of civilizations rhetoric* [~=>? multiculturalism] =/= ancient warlords and dynasties (--Foucault showing the difference between a medieval monarch’s beheading of a subject and the self-regulating disciplinary apparatus of the modern state) }<-- they don't get it: Middle Eastern response of Adonis, Darwish, Shamlu, Hedayat, and others. that is, to perceive modernity as the manifold extension of an eternal atrocity
the problem is those who have no patience for either concepts of “the world” or “the historical”
(eastern insurgent has been:)
•technically innovative
•epistemologically and ideologically distinctive
•existentially grounded in the waters of ‘what has always been’
Mohaghegh making a link between Hassan Sabbah and Ahmad Shamlu:
•Sabbah: leader of the Ismaili assassins and keeper of their Nizari fortress at Alamut: that he was said to have never left his inner quarters [the library, courtyard, or bedchamber] for thirty-five years except twice to stand on the rooftop and look out beyond the mountain --> this is the worldview of the eternalist at work. He participated in ‘change,’ manipulated them toward fatally constructive ends even, but did not honor these developments as a journey of any substantial kind.
[flash forward a thousand years...]
•Shamlu: same attitude: when he was asked to comment on his country's most recent uprisings offered the following metaphor: he said to think of the event as when a man who is sleeping on one side of his body for most of the night begins to ache and so rolls over to his other side and continues sleeping --> the movement is not sufficient as to prove impressive
(Mohaghegh stresses in postmodern Middle Eastern thought:) the prominence, variability, and magnification of the willing subject
-Foucault's early outright support for the Iranian Revolution of 1979
-Baudrillard's theoretical flirtation with Islamic terrorism
-Badiou and Zizek's dazzled looks toward the Arab Spring
}--> they mistake fireworks for explosions, and ill-equipped for such far-off archaeological digs
internal saboteur
heritage of deconstruction:
•parody
•parasitism
•mimicry
Rumi points to those madmen who would wash their wounds in blood
... we are no longer interested in the face of the other but only the ot[...]
(173439)[...notes/sanaan full text.txt]%56.3[...] Sabbah and Ahmad Shamlu:
•Sabbah: leader of the Ismaili assassins and keeper of their Nizari fortress at Alamut: that he was said to have never left his inner quarters [the library, courtyard, or bedchamber] for thirty-five years except twice to stand on the rooftop and look out beyond the mountain --> this is the worldview of the eternalist at work. He participated in ‘change,’ manipulated them toward fatally constructive ends even, but did not honor these developments as a journey of any substantial kind.
[flash forward a thousand years...]
•Shamlu: same attitude: when he was asked to comment on his country's most recent uprisings offered the following metaphor: he said to think of the event as when a man who is sleeping on one side of his body for most of the night begins to ache and so rolls over to his other side and continues sleeping --> the movement is not sufficient as to prove impressive
(Mohaghegh stresses in postmodern Middle Eastern thought:) the prominence, variability, and magnification of the willing subject
-Foucault's early outright support for the Iranian Revolution of 1979
-Baudrillard's theoretical flirtation with Islamic terrorism
-Badiou and Zizek's dazzled looks toward the Arab Spring
}--> they mistake fireworks for explosions, and ill-equipped for such far-off archaeological digs
internal saboteur
heritage of deconstruction:
•parody
•parasitism
•mimicry
Rumi points to those madmen who would wash their wounds in blood
... we are no longer interested in the face of the other but only the other's defacement
the destruction that cleanses
the rabidness that is a precipice
(what i am learning from Shahrzad, i wish and my work has been always about the ways of learning: ****to buy my people time to think and breathe in other directions****)<br />
an eastern step: to make language peripatetic (salek سالک wandering from place to place on foot [why not make it to the Wonderland's Alice?]) ==> (a non-regimented) textuality within a body that charges --> *uncivil incarnation*
*killer's freedom*
freedom
-Heidegger: (massive difference between) a self-automating freedom that one attains via a borrowed sacred (handed-over, Frankenstein) and a hard-won-freedom attained through the rending-apart of a closed world (through the intractable سرپيچی)
-Sartre: a self-conscious authorship of the world, condemned to a certain responsibility before the event of one's own existence [--> the problem occurs when someone made it their task, duty, or entertainment to compel the other to experience such freedom]
-Nietzsche: ‘freedom = exclusive gift of the enemy’ ~ ‘respect-for-life = euphemism for death’ [life (if it has worth) is meant to be disrespected, cont[...]
(173441)[...notes/sanaan full text.txt]%56.3[...]tinues sleeping --> the movement is not sufficient as to prove impressive
(Mohaghegh stresses in postmodern Middle Eastern thought:) the prominence, variability, and magnification of the willing subject
-Foucault's early outright support for the Iranian Revolution of 1979
-Baudrillard's theoretical flirtation with Islamic terrorism
-Badiou and Zizek's dazzled looks toward the Arab Spring
}--> they mistake fireworks for explosions, and ill-equipped for such far-off archaeological digs
internal saboteur
heritage of deconstruction:
•parody
•parasitism
•mimicry
Rumi points to those madmen who would wash their wounds in blood
... we are no longer interested in the face of the other but only the other's defacement
the destruction that cleanses
the rabidness that is a precipice
(what i am learning from Shahrzad, i wish and my work has been always about the ways of learning: ****to buy my people time to think and breathe in other directions****)
an eastern step: to make language peripatetic (salek سالک wandering from place to place on foot [why not make it to the Wonderland's Alice?]) ==> (a non-regimented) textuality within a body that charges --> *uncivil incarnation*
*killer's freedom*
freedom
-Heidegger: (massive difference between) a self-automating freedom that one attains via a borrowed sacred (handed-over, Frankenstein) and a hard-won-freedom attained through the rending-apart of a closed world (through the intractable سرپيچی)
-Sartre: a self-conscious authorship of the world, condemned to a certain responsibility before the event of one's own existence [--> the problem occurs when someone made it their task, duty, or entertainment to compel the other to experience such freedom]
-Nietzsche: ‘freedom = exclusive gift of the enemy’ ~ ‘respect-for-life = euphemism for death’ [life (if it has worth) is meant to be disrespected, contested, and hounded] --> ‘insurgent = warrior’(<-- the substance remains the same)
Adonis: “don't come closer, the wound is nearer than you / don't come closer, the wound is more beautiful than you” (@Hoda, Ali )
ancillary فرعى کمکى, تابع, مستخدم بومى --> کلفت
avarice حرص
affective overreaction <~=-> radical coldness
**literal**
western inability to understand the turbulant reaction abroad --> loss of the power of the literal (--> *democracy depends and works with the literal*:)
literal has given way in the west to the transference of image, language, and thought to a purely representational or metaphoric domain (to talk about things, but not speak the event itself)
“one cannot grow angered over a film, sculptur[...]
(173442)[...notes/sanaan full text.txt]%56.3[...]precipice
(what i am learning from Shahrzad, i wish and my work has been always about the ways of learning: ****to buy my people time to think and breathe in other directions****)
an eastern step: to make language peripatetic (salek سالک wandering from place to place on foot [why not make it to the Wonderland's Alice?]) ==> (a non-regimented) textuality within a body that charges --> *uncivil incarnation*
*killer's freedom*
freedom
-Heidegger: (massive difference between) a self-automating freedom that one attains via a borrowed sacred (handed-over, Frankenstein) and a hard-won-freedom attained through the rending-apart of a closed world (through the intractable سرپيچی)
-Sartre: a self-conscious authorship of the world, condemned to a certain responsibility before the event of one's own existence [--> the problem occurs when someone made it their task, duty, or entertainment to compel the other to experience such freedom]
-Nietzsche: ‘freedom = exclusive gift of the enemy’ ~ ‘respect-for-life = euphemism for death’ [life (if it has worth) is meant to be disrespected, contested, and hounded] --> ‘insurgent = warrior’(<-- the substance remains the same)
Adonis: “don't come closer, the wound is nearer than you / don't come closer, the wound is more beautiful than you” (@Hoda, Ali )
ancillary فرعى کمکى, تابع, مستخدم بومى --> کلفت
avarice حرص
affective overreaction <~=-> radical coldness
**literal**
western inability to understand the turbulant reaction abroad --> loss of the power of the literal (--> *democracy depends and works with the literal*:)
literal has given way in the west to the transference of image, language, and thought to a purely representational or metaphoric domain (to talk about things, but not speak the event itself)
“one cannot grow angered over a film, sculpture, treatise, or drawing (or a dance), then one also cannot experience captivation with a film, sculpture, treatise, or drawing” (Mohaghegh)
[yet the literal is sneaky in that is always decontextualizes, it vibrates and swings so conspicuously from its point of origin]
(old Marxist, anarchist, and postmodern critique: ‘hyper-mediation + technological diffusion ==> obliteration of the sharpness of the senses in modernity’) =/= loss of the radioactive potential of the world of appearances --> *rabbit chaser* [a mask that i am invested in,] a middle eastern existential cost at stake : the myriad and triggers that alone make possible the descent into Alice's Wonderland--the child chases the the white rabbit(~a partial flashing image) without real thought to its enigmatic reasons or destinations (“why and where is he going?”) Alice (like Janina) is only consumed by his color, speed, movement, and nervous incantation[...]
(173443)[...notes/sanaan full text.txt]%56.4[...] />
ancillary فرعى کمکى, تابع, مستخدم بومى --> کلفت
avarice حرص
affective overreaction <~=-> radical coldness
**literal**
western inability to understand the turbulant reaction abroad --> loss of the power of the literal (--> *democracy depends and works with the literal*:)
literal has given way in the west to the transference of image, language, and thought to a purely representational or metaphoric domain (to talk about things, but not speak the event itself)
“one cannot grow angered over a film, sculpture, treatise, or drawing (or a dance), then one also cannot experience captivation with a film, sculpture, treatise, or drawing” (Mohaghegh)
[yet the literal is sneaky in that is always decontextualizes, it vibrates and swings so conspicuously from its point of origin]
(old Marxist, anarchist, and postmodern critique: ‘hyper-mediation + technological diffusion ==> obliteration of the sharpness of the senses in modernity’) =/= loss of the radioactive potential of the world of appearances --> *rabbit chaser* [a mask that i am invested in,] a middle eastern existential cost at stake : the myriad and triggers that alone make possible the descent into Alice's Wonderland--the child chases the the white rabbit(~a partial flashing image) without real thought to its enigmatic reasons or destinations (“why and where is he going?”) Alice (like Janina) is only consumed by his color, speed, movement, and nervous incantation افسون of lateness*** (--> metaphorology of “depth” in east)
code of urgency: “mean what you say and say what you mean”
a (monumental problem or) discord in the West between: saying (or showing in terms of images) and meaning () }--> problem for the propensity of acting, running, hungering, wanting, and living itself --this-is-why--> most groundbreaking ideational products in the West often fail to penetrate enough to excite or instigate (the avant-garde can not longer shock [--> bankruptcy of the contemporary artists in europe]) =/= in the East: 1400 year mythologies can still provoke hysteria and radical fever }<-- a scary difference***!!
*the visual, the auditory, the spiritual, the philosophical are still fulminating currencies of animation in the context (in the East --> that is why most art theory and conceptions don't apply to everywhere at the same time. values of European contemporary art scene don't fully dig the notion of art in middle east)
Mohaghegh asking: how can the sentence, picture, musical note, poetic, stanza, ideological or theological concoction, genrate so much energy in certain atmospheres, unleashing irregular storms while reviving millennia-old ones? [--> Stewart's affect theory and atmospheric attunement could be helpful]
a fable of difference (between W&E):
a tension between an agoraphobic West ([...]
(173445)[...notes/sanaan full text.txt]%56.4[...]ar*
(weeds of) modernity:
•as ideology --> power
•as institutional mechanism --> society
•as phenomenology --> perception
•as ontology --> being/death
•as cultural emergence --> spectacle
•as temporal orchestration --> time
•as configuration --> body/space
•as political economy --> capital
•as epistemological framework --> knowledge
•as discursive apparatus --> language/meaning
•as epoch --> history
immediacy =/=? alienation
brutal =/=? idealistic
retrograde =/=? futuristic
esoteric =/=? banal
technological =/=? carnal
genesis =/=? apocalypse
system =/=? chaos
...................................
iran: transition from a semi-colonial to postcolonial space --> anticolonial islamic front
the self-other construct
***islamic revolutionary thought borrows heavily from Marxist theory (at the same time equating them with colonial mastery)
}==> forge a specific revolutionary mind-set out of its own historical realities/myths (=/= “ill-trafficked remedies of an outsider ideology”, a *second-hand personality* [<-- this is OK!])
cartographies of entrapment
Al Ahmad binary reasoning in his Westoxification
-the “eternal” struggle of east and west --> a rhetoric of transcendental struggle
-to perceive the “west” as merely an *epistemic fabrication* and not a civilizational reality <-- the enemy is authenticated
(-he makes a very bad move: relocate the structural site of resistance to somewhere outside the walls of the university)
*Al Ahmad's orchestration of degrees of cultural estrangement --into--> a tone of nationalist triumphalism ==> ***vanished premodern subjectivity to be restored*** (<-- i have to be careful with this)
-[that] the colonized intellectuals and political officials participate together in the eradication of third world heritage
-agents of foreign ministries: orientalists, ambassadors, advisors, who write hideous scrolls when they have finished their assignments that say “yes, you have the head of a lion and the tail of an elephant” (--> is this also close to my account of Olearius?!) ==> *devitalization* ==> *damaged subjectivity* + an *alternative historic consciousness* }==> hostile tenant of the before-this [=/= i work on an alternative queer]
(cyclopean view) Al Ahmad's dismissal of media: he is unable to see it as anything but a promoter of infinite pacification --> media =/= local
(a civilizational dichotomy ==>) portray media as abusive of islamic tradition
**rhetoric of endangered cultural subjectivity**
disappearance or extinction of one's own rightful place within the world (<--~~ will to hegemonic mastery)
*(Al Ahmad deduces Chomsky on a global-imperial scale -->) the operation of the media can not be divorced from objec[...]
(173447)[...notes/sanaan full text.txt]%56.6[...] *second-hand personality* [<-- this is OK!])
cartographies of entrapment
Al Ahmad binary reasoning in his Westoxification
-the “eternal” struggle of east and west --> a rhetoric of transcendental struggle
-to perceive the “west” as merely an *epistemic fabrication* and not a civilizational reality <-- the enemy is authenticated
(-he makes a very bad move: relocate the structural site of resistance to somewhere outside the walls of the university)
*Al Ahmad's orchestration of degrees of cultural estrangement --into--> a tone of nationalist triumphalism ==> ***vanished premodern subjectivity to be restored*** (<-- i have to be careful with this)
-[that] the colonized intellectuals and political officials participate together in the eradication of third world heritage
-agents of foreign ministries: orientalists, ambassadors, advisors, who write hideous scrolls when they have finished their assignments that say “yes, you have the head of a lion and the tail of an elephant” (--> is this also close to my account of Olearius?!) ==> *devitalization* ==> *damaged subjectivity* + an *alternative historic consciousness* }==> hostile tenant of the before-this [=/= i work on an alternative queer]
(cyclopean view) Al Ahmad's dismissal of media: he is unable to see it as anything but a promoter of infinite pacification --> media =/= local
(a civilizational dichotomy ==>) portray media as abusive of islamic tradition
**rhetoric of endangered cultural subjectivity**
disappearance or extinction of one's own rightful place within the world (<--~~ will to hegemonic mastery)
*(Al Ahmad deduces Chomsky on a global-imperial scale -->) the operation of the media can not be divorced from objective systemic violence : media = instrument of bourgeois valuation
Shariati: existentialism + leftism + islamism
[islamic anticolonialism + neomarxist critical theory (of Frankfurt School)]
(presumed) deterioration of global consciousness + industrialization onto the stage of world history
-homogenized mass --> emergence of automation : an objectified and self-activating process wherein the subject becomes an instrument
“impersonation of the machine” <--Adorno--{totalitarian seizure of consciousness + devastating effects of instrumental reason}
Shariati's writing:
•the third world subject embraces the false consciousness
•self-inflicted cultural betrayal
•predatory-parasitic operation of the colonized imagination }-->
*defilement of the “what once was”
*the elevation of the indigenous as representative of an authentic return
==> ***past as antithesis to the present*** <-- transcendental signified of a precolonial subjectivity [<-- how not to do that while visiting heritage sites such as ajayeb?]
Shariati's defense of the non-western world --> manufacturing an exaggerated imager[...]
(173451)[...notes/sanaan full text.txt]%56.6[...]ve the head of a lion and the tail of an elephant” (--> is this also close to my account of Olearius?!) ==> *devitalization* ==> *damaged subjectivity* + an *alternative historic consciousness* }==> hostile tenant of the before-this [=/= i work on an alternative queer]
(cyclopean view) Al Ahmad's dismissal of media: he is unable to see it as anything but a promoter of infinite pacification --> media =/= local
(a civilizational dichotomy ==>) portray media as abusive of islamic tradition
**rhetoric of endangered cultural subjectivity**
disappearance or extinction of one's own rightful place within the world (<--~~ will to hegemonic mastery)
*(Al Ahmad deduces Chomsky on a global-imperial scale -->) the operation of the media can not be divorced from objective systemic violence : media = instrument of bourgeois valuation
Shariati: existentialism + leftism + islamism
[islamic anticolonialism + neomarxist critical theory (of Frankfurt School)]
(presumed) deterioration of global consciousness + industrialization onto the stage of world history
-homogenized mass --> emergence of automation : an objectified and self-activating process wherein the subject becomes an instrument
“impersonation of the machine” <--Adorno--{totalitarian seizure of consciousness + devastating effects of instrumental reason}
Shariati's writing:
•the third world subject embraces the false consciousness
•self-inflicted cultural betrayal
•predatory-parasitic operation of the colonized imagination }-->
*defilement of the “what once was”
*the elevation of the indigenous as representative of an authentic return
==> ***past as antithesis to the present*** <-- transcendental signified of a precolonial subjectivity [<-- how not to do that while visiting heritage sites such as ajayeb?]
Shariati's defense of the non-western world --> manufacturing an exaggerated imagery of its *now lost grandeur* ==> (its former) essential identity-status
-->{what would Lacan's mirror stage say about this? [--> ‘sudden realization of a complete (specular) image of self =/= infant's primordial sense of her fragmented body’ before it is objectified in the dialectic of identification with the other
[*]subjectivity: spatial relations (--> self-other construct)
[*]the imaginary: the space in which the relation between the ego and its images is developed]
(Mohaghegh:) [eastern] undo the moment of assimilation into a repressive [western] ‘symbolic order'[= the way the subject is organized & how the psyche becomes accessible]
[*]The Real: what cannot be symbolized – what loses it's “reality” once it is symbolized (made conscious) through language ==> the real is traumatic (& sublime?, =/=? media,,) @Hoda}
*cultural extinction*
urgency is (always?) neurotic
(?who and when sends) neurotic demand for a[...]
(173455)[...notes/sanaan full text.txt]%56.6[...]ern] undo the moment of assimilation into a repressive [western] ‘symbolic order'[= the way the subject is organized & how the psyche becomes accessible]
[*]The Real: what cannot be symbolized – what loses it's “reality” once it is symbolized (made conscious) through language ==> the real is traumatic (& sublime?, =/=? media,,) @Hoda}
*cultural extinction*
urgency is (always?) neurotic
(?who and when sends) neurotic demand for an unmediated cognitive intimation
(Khomeini's) omat امت diesenfranchised populace
عناصر گول خورده perceptual perversion
•Khomeini <-- Marcuse (one-dimensional society, that promote a false consciousness which is immune against its falsehood)
•Khomeini <-- Chomsky (how superficial happiness can function as a detraction from the adverse effects of an alienated condition) [<-- Marxist tradition of the “serious” (=/= unreflective state) @Foad, “let everybody be crazed about professional sports or sex scandals or the personalities and their problems --> *consumption becomes ritualized*]
•Shariati <-- Jameson (theory of the “ever-new but always-the-same” within the theatrical operation of political economy)
•Al Ahmad <-- Adorno (skeptical prophecy)
•
}==> principle of utopian potentiality
centers of corruption
pleasure-houses
makeup
games
alcoholic beverages
luxury goods
Marxist tradition:
the underground aesthetic is quickly transfigured into a mainstream aesthetic --always--> in the hands of an authoritarian elite (<-- in apass with Leo we were talking about this)
جنبش mass aesthetic fears becoming official سازمانی
...based on exposing the damage of the global-becoming-local
Al Ahmad traces this “transnational hypnosis” to economic origin (<-- Ali )
(Mohaghegh's judgment on iranian anticolonial ideology:) its ineptitude Ungeeignetheit in realizing the myriad variances that render any medium riddled with paradoxes--derives itself from its concurrent inability to observe the possibility for different subject-positions within the third world
omnipresent deception of modernity
(aesthetic radicalism [ X ) political resistance]
“X” --> limited anticolonialism
(Mohaghegh on)
-Mehrjui's The Cow, offers a moving allegorical journey into the psychic turbulence of a peasant confronted with the obliteration of his premodern world (and thus becomes his lost animal)
-Naderi's Man with a Gun, depicts the material avarice that has overtaken local configurations in the wake of nascent capitalist formations to such a drastic extent that it gives rise to a well-digger's being cheated of his life savings
-Kimiai's The Deers, ...
}--> strong consona[...]
(173456)[...notes/sanaan full text.txt]%56.7[...] into a mainstream aesthetic --always--> in the hands of an authoritarian elite (<-- in apass with Leo we were talking about this)
جنبش mass aesthetic fears becoming official سازمانی
...based on exposing the damage of the global-becoming-local
Al Ahmad traces this “transnational hypnosis” to economic origin (<-- Ali )
(Mohaghegh's judgment on iranian anticolonial ideology:) its ineptitude Ungeeignetheit in realizing the myriad variances that render any medium riddled with paradoxes--derives itself from its concurrent inability to observe the possibility for different subject-positions within the third world
omnipresent deception of modernity
(aesthetic radicalism [ X ) political resistance]
“X” --> limited anticolonialism
(Mohaghegh on)
-Mehrjui's The Cow, offers a moving allegorical journey into the psychic turbulence of a peasant confronted with the obliteration of his premodern world (and thus becomes his lost animal)
-Naderi's Man with a Gun, depicts the material avarice that has overtaken local configurations in the wake of nascent capitalist formations to such a drastic extent that it gives rise to a well-digger's being cheated of his life savings
-Kimiai's The Deers, ...
}--> strong consonance with the anticolonial ideologues (examined thus far)
...caught up in your prose
on Sa'edi’ short story “Dandil” [--> grotesque cultural disaffection of the masses within Sa'edi's Dandil]
-depicting the horrors of daily life within a semicolonized atmosphere of a red-light district of a northern Iranian city
-there is an imagery of closure and suffocation
(Sa'edi revealing:) the material despair of a colonial condition leading (in high speed) to the entropy of cultural-individual ethics
under the overwhelming weight of tangible misery
-[...]
(173459)[...notes/sanaan full text.txt]%56.7[...]rns] are not beggers like us. they all have private cars. their whores spend four or five hours a day just playing around in the beauty shops.” --> for Sa'edi that is the pathological fantasy endemic to the inner workings of a colonized mind. the third world subject perceiving itself as the negational instantiation of occidental greatness ==> swallowing down the civilizational hierarchies of its oppressor's self-projecting image
(preparing for the coming of rapist colonizer) the Dandilians rush to make the Madame's house clean and tidy: “[...]the curtains had been drawn aside. Pots of geranium had been placed on the wall and beside the steps[...]” ~-> Baudrillard's theory of simulation : the Dandilian presenting to the colonizer a Disneyland, *a play of illusions and phantasms* [~->? Dubai: self-affirmation via the domination of the constructed other]
(the american officer leaves the next morning with a mocking laughter and he refuses to play and the Dandilians can't do anything)--> the civilizational dichotomy remains intact in spite of the horrifying events that have transpired, with the trafficked deflowered child serving as a metaphor for the cultural-political mistreatment of the third world under colonial rule
on Akhavan's “Adamak” (“Stick-Figure”) [--> historical treachery committed within Akhavan's nostalgic Stick-Figure]
demonization of the television's arrival
-television as a “magical box” an artificial phenomenon that “entrances” its audience
again the idea of authenticity is largely emphasized here, as the television is perceived as a “foreign” entity and therefore an enemy to the millennial history of the province
new medium =/= indigenous modes of communication/expression (of which the roving storyteller is the ultimate instantiation)
(poignancy of the) poet's anthropomorphic profile of the new technologically oriented media
-Akhavan's representation symbolizes the storyteller himself, lamenting his own erasure from the moment of the now (or it is his prophecy for the imminent destruction of the new media in the coming islamic regime?)
--> aesthetic testament to the possibility for a third world revolutionary imagination to emerge from the ruins of the colonial era [, *from the ruins of the empire*]
--> representing the third world as in a state of complete existential-cultural atrophy (tahlil تحليل رفتن) @Hoda
**anticolonial literature reaffirms the all-encompassing grasp of modernity over peripheral subjectivity [--> marginal leader (Mamitua Saber's Marginal Leadership in a Culture Contact Situation)]
(Mohaghegh > Huyssen on Baudrillard:)
Baudrillard's notion of the *silent mass* of the spectators disables any analysis of *heterogeneous subject position in the act of reception* @Laura
any economic or institutional analysis of apparatuses of image production is ren[...]
(173462)[...notes/sanaan full text.txt]%56.9[...]audrillard's theory of simulation : the Dandilian presenting to the colonizer a Disneyland, *a play of illusions and phantasms* [~->? Dubai: self-affirmation via the domination of the constructed other]
(the american officer leaves the next morning with a mocking laughter and he refuses to play and the Dandilians can't do anything)--> the civilizational dichotomy remains intact in spite of the horrifying events that have transpired, with the trafficked deflowered child serving as a metaphor for the cultural-political mistreatment of the third world under colonial rule
on Akhavan's “Adamak” (“Stick-Figure”) [--> historical treachery committed within Akhavan's nostalgic Stick-Figure]
demonization of the television's arrival
-television as a “magical box” an artificial phenomenon that “entrances” its audience
again the idea of authenticity is largely emphasized here, as the television is perceived as a “foreign” entity and therefore an enemy to the millennial history of the province
new medium =/= indigenous modes of communication/expression (of which the roving storyteller is the ultimate instantiation)
(poignancy of the) poet's anthropomorphic profile of the new technologically oriented media
-Akhavan's representation symbolizes the storyteller himself, lamenting his own erasure from the moment of the now (or it is his prophecy for the imminent destruction of the new media in the coming islamic regime?)
--> aesthetic testament to the possibility for a third world revolutionary imagination to emerge from the ruins of the colonial era [, *from the ruins of the empire*]
--> representing the third world as in a state of complete existential-cultural atrophy (tahlil تحليل رفتن) @Hoda
**anticolonial literature reaffirms the all-encompassing grasp of modernity over peripheral subjectivity [--> marginal leader (Mamitua Saber's Marginal Leadership in a Culture Contact Situation)]
(Mohaghegh > Huyssen on Baudrillard:)
Baudrillard's notion of the *silent mass* of the spectators disables any analysis of *heterogeneous subject position in the act of reception* @Laura
any economic or institutional analysis of apparatuses of image production is rendered obsolete by Baudrillard's notion of an almost self-generating and monolithic machinary of image production [...] (<-- Laura should be very aware of this)
Baudrillard's society of simulation does not allow for such distinctions ... simulation, after all, may simply be the latest version of the ideology of the end of ideology
}--> part of the theoretical apparatus of *anticolonial ideology*
one immediate danger of this approach is that it recklessly dismisses anything associated with the other side of the binary (of West/East, self/other, first-world/third-world, modern/premodern, etc.) ==> overlook the subversive utility and democratic access[...]
(173465)[...notes/sanaan full text.txt]%56.9[...]ation --> evident in Shariati's ultra-atavistic endorsement for an aesthetic tradition: “intrusion of the machine into the humna-half may go so far as to paralyze man; it destroys creativity. imagine a type-written page that can be imposed upon millions of people, while before the advent of the typewriter everyone was free to use his creativity to the utmost in calligraphy” --Mohaghegh--> it is not reflecting on the historical reality that the exercise of calligraphy was always linked to a feudalist class structure, and often exclusively to the confines of the palace court, whereas the printed word open to a more widespread audience independent of material status
--> anticolonial ideology ==>
•carries out the presupposed will of modernity by homogenizing its very own constituency, diminishing any possibility for individual initiative or insubordination
•precludes the advent of outsider radicalism independent of some religio-civilizational confrontation with modernity
--> “there can be only one diagnosis ==> only one elixir” ==> produce an antidote that is equally colossal in scope, shape, and execution
}==> ***the local is no longer accepted by anticolonial ideology as a worthwhile site of contestation***
}--> (Sa'edi + Akhavan + ...) ~=> *messianic defender* of the national history : the sole harbinger جلودار of a *return to the real* ☠ [=/= cheerleader]
_,-+-._
.-’ ‘’-._
/ \
‘ ~. \
/ ~`’ ) .=” , )
| I ( ~ (
\ ‘"” `=' +
`.,_ `”;:L0Ve’ *’
`~'~.’ )_Y_0_U!\
*disease becomes temporary cure* (--> practiced by Al Ahmad, Shariati, artists [as irony and with the always problematic conception of the “masses” توده مردم mardom]:)
“[let's] re-employ the same reactionary elements in order to stir the masses, to restore awareness, and to fight superstition”
[still very common within critically-minded humanist social science schollar artists is the tendency to use critical theory (as diverse as it is) *to interrogate reality*
for us ([left inheritance] as postcolonialist, feminist, or biopolitician) the modus operandi of critical theory is to derealize, is to say: “this is an expression of paar.” “this is discursive formation.” “this is material assembly of objects.” ~= (an attempt to say) “this isn't real.” <-- this has been essentially a really powerful force and set of political strategies of the left @apass; this modus operandi is a killer blow for climate change from a leftist perspective (because the climate change is very real) (=/= speculative realism)]
Khomeini's cassette-tape revolution (radio medium infused with anticolonial propaganda) demonstrates the insufficiency of Benjamin's stance that “mechanical reproductio[...]
(173466)[...notes/sanaan full text.txt]%57[...]ten exclusively to the confines of the palace court, whereas the printed word open to a more widespread audience independent of material status
--> anticolonial ideology ==>
•carries out the presupposed will of modernity by homogenizing its very own constituency, diminishing any possibility for individual initiative or insubordination
•precludes the advent of outsider radicalism independent of some religio-civilizational confrontation with modernity
--> “there can be only one diagnosis ==> only one elixir” ==> produce an antidote that is equally colossal in scope, shape, and execution
}==> ***the local is no longer accepted by anticolonial ideology as a worthwhile site of contestation***
}--> (Sa'edi + Akhavan + ...) ~=> *messianic defender* of the national history : the sole harbinger جلودار of a *return to the real* ☠ [=/= cheerleader]
_,-+-._
.-’ ‘’-._
/ \
‘ ~. \
/ ~`’ ) .=” , )
| I ( ~ (
\ ‘"” `=' +
`.,_ `”;:L0Ve’ *’
`~'~.’ )_Y_0_U!\
*disease becomes temporary cure* (--> practiced by Al Ahmad, Shariati, artists [as irony and with the always problematic conception of the “masses” توده مردم mardom]:)
“[let's] re-employ the same reactionary elements in order to stir the masses, to restore awareness, and to fight superstition”
[still very common within critically-minded humanist social science schollar artists is the tendency to use critical theory (as diverse as it is) *to interrogate reality*
for us ([left inheritance] as postcolonialist, feminist, or biopolitician) the modus operandi of critical theory is to derealize, is to say: “this is an expression of paar.” “this is discursive formation.” “this is material assembly of objects.” ~= (an attempt tompt to say) “this isn't real.” <-- this has been essentially a really powerful force and set of political strategies of the left @apass; this modus operandi is a killer blow for climate change from a leftist perspective (because the climate change is very real) (=/= speculative realism)]
Khomeini's cassette-tape revolution (radio medium infused with anticolonial propaganda) demonstrates the insufficiency of Benjamin's stance that “mechanical reproduction of art changes the reaction of the masses toward art...”
the symbolic fury of Khomeini's voice is only magnified in its cult-value through its transmission over the air waves, testifying more to MacLuhan's interpretation of the persuasive impact of radio
--> technological media in iranian anticolonialism does not elicit the democratizing effect anticipated by Benjamin
from--> metaphysical awe --to--> banalized horror
each year the islamic republic itself reenacts the ar[...]
(173467)[...notes/sanaan full text.txt]%57[...]peculative realism)]
Khomeini's cassette-tape revolution (radio medium infused with anticolonial propaganda) demonstrates the insufficiency of Benjamin's stance that “mechanical reproduction of art changes the reaction of the masses toward art...”
the symbolic fury of Khomeini's voice is only magnified in its cult-value through its transmission over the air waves, testifying more to MacLuhan's interpretation of the persuasive impact of radio
--> technological media in iranian anticolonialism does not elicit the democratizing effect anticipated by Benjamin
from--> metaphysical awe --to--> banalized horror
each year the islamic republic itself reenacts the arrival of the Khomeini in tehran airport through a procession of myriad cardboard interact and converse with these mock-images of the imam in a kind of makeshift, state-run passion play
post 1979 iranian cinematic renaissance
•medium of film achieved in the decolonized space
•hooked into the contemporaneity of the localized apocalyptic (infinitesimal becomings)
•present as close an interpretation of the unthinkable strangeness of reality as possible
•on an ongoing desertion of the real
Adorno: “works that make socially univocal discursive judgments thereby negate art as well as themselves” @Laura's judgment on the fascist body (--> can consumption be resistance? @Laura: becoming fascist body ==> ? )
the medium of film-making in present-day iran attempts solely to bring the crypto-vantage of the everyday into obscurity-ridden view (to leave less clear --> my pre-2012 videos ‘Vagabond,’ ‘Constant Prince,’ and ‘city of domes’), allowing for a critical distance on the part of the spectator to examine one's own being-in-the-world in raw, blurred form (the truth is haze itself --> Hoda)
exoticization of the local --> reduce it to a nativist enterprise
(Mohaghegh > Tomlinson:) the everyday culture has ingested foreign elements from exogenous sources, with the various elementss gradually brcoming “naturalized” within it =/= image of pure, internally homogenous, authentic, indigenous culture
Sharjah art foundation of the Emirate's *postcultural imagination*
literary front
Hedayat, Yushij, Shamlu, Forough
Hedayat's The Blind Owl variants of a “will to chaos”
middle eastern avant-garde's vision of the writing-act --sketching--> a fugitive postmodern map of escape from its grasp
[in] moments of great social disorder
==> secret societies, iconoclastic trajectories, a type of consciousness that perceives the catastrophic-apocalyptic hint at each turn
(how an eastern or third world vanguard characterize itself in the heart of major historical tremors:) [listen to their *tone of aggression*:]
Nima: “w[...]
(173469)[...notes/sanaan full text.txt]%57.1[...] Emirate's *postcultural imagination*
literary front
Hedayat, Yushij, Shamlu, Forough
Hedayat's The Blind Owl variants of a “will to chaos”
middle eastern avant-garde's vision of the writing-act --sketching--> a fugitive postmodern map of escape from its grasp
[in] moments of great social disorder
==> secret societies, iconoclastic trajectories, a type of consciousness that perceives the catastrophic-apocalyptic hint at each turn
(how an eastern or third world vanguard characterize itself in the heart of major historical tremors:) [listen to their *tone of aggression*:]
Nima: “with my poetry i have driven people into a great conflict; good or bad, they have fallen in confusion; i myself am sitting in a corner, watching them: i have flooded the nest of ants”
Forough: “all those who are involved in creative work have as their motive ... a sort of need to confront and struggle with annihilation”
Shamlu: “the children of the depths,” “the children of the storm,” “the horsemen,” “the bold ones,”
--> definition of the poetic world as a protosectarian space
رابطه مریدی مرادی
دار و دسته
قبيله
(Ali, to a subculture of) persecuted and endangered
==> peripheral narative (marginal leadership) become a force of intrigue and seduction (among iranian youth)
-how did poetry respond to historical events of atrocity and transition
-did the poets understand themselves as resembling a mystical, criminal, mercenary, or revolutionary edifice?
amorphous, obscure, versatile (thinkers and writers launching an intellectual-existential offensive against the disenchantment of the modern age)
along archetypes:
•power
•hostility
•banishment
•solitude
•desire
•sacrifice
contradictory experiences of the modern cityscape of the middle east --> at once a site of:
•autocracy and insurgency
•concealment and detection
•connectivity and alienation
•integration and crumbling
•gesticulation and idleness
Setareh's topics:
experiences of upheaval, hysteria, sabotage, collective suffering
--> Sana's topics:
existential-spatial understanding of questions of cruelty, betrayal, torment, annihilation
(poets finding themselves consumed with) the distinctive emergence of “the martyr”:
[-]Akhavan writing/witnessing at the time of reterritorialization of urban space during Mossadegh era: the subdivision of streets, districts, and neighborhoods into dueling sectors of power and resistance.
Akhavan's lament in “Winter”
disenchantment, bitterness, semiotic disorientation
touch = final sensory prism
Akhavan's task: to protect the dom[...]
(173470)[...notes/sanaan full text.txt]%57.1[...]rsecuted and endangered
==> peripheral narative (marginal leadership) become a force of intrigue and seduction (among iranian youth)
-how did poetry respond to historical events of atrocity and transition
-did the poets understand themselves as resembling a mystical, criminal, mercenary, or revolutionary edifice?
amorphous, obscure, versatile (thinkers and writers launching an intellectual-existential offensive against the disenchantment of the modern age)
along archetypes:
•power
•hostility
•banishment
•solitude
•desire
•sacrifice
contradictory experiences of the modern cityscape of the middle east --> at once a site of:
•autocracy and insurgency
•concealment and detection
•connectivity and alienation
•integration and crumbling
•gesticulation and idleness
Setareh's topics:
experiences of upheaval, hysteria, sabotage, collective suffering
--> Sana's topics:
existential-spatial understanding of questions of cruelty, betrayal, torment, annihilation
(poets finding themselves consumed with) the distinctive emergence of “the martyr”:
[-]Akhavan writing/witnessing at the time of reterritorialization of urban space during Mossadegh era: the subdivision of streets, districts, and neighborhoods into dueling sectors of power and resistance.
Akhavan's lament in “Winter”
disenchantment, bitterness, semiotic disorientation
touch = final sensory prism
Akhavan's task: to protect the domain of radical individuality (==> Ali's subjectivity)
(Mohaghegh asking:) *is the artist charge a mere diguise of influence and supermacy?* or **is the firmness of its articulation sanctioned by some dominant elsewhere or otherworldliness?**
*does the poetic consciousness believe itself of an elite unknown rank (against the monolith)?
sociopolitical discourses 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 stran[...]
(173471)[...notes/sanaan full text.txt]%57.2[...]een 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 seized beneath the density of revelatory vision
•the ultra-alertness and insomnia of pure anticipation : a calculus of assurance that ‘they are coming’ --> omen
Pasdaran: the unpredictable and insatiate arc of extremity of a paramilitart coalition
=/=
SAVAK: formulaic technocracy of a scientific approach to persecution, extraction, and confession
Pahlavi monarchy: the administrator of urban violence was part amateur, part pseudo-scholar, part civil servant, part serial killer
=/=
Ayatollah theodracy: the administrator of urban violence was part vigilante, part crusader, part cult member, part thug
--> poet must epitomize the last unequivocal administrator of urban violence
does writing have a redemptive (=/=? reparative) function?
the author would necessarily venture to rescue something profound (from the state of dejection)
poet's keyword: *conflagration* حريق, fire --> a middle eastern aesthetics
most iranian writers of the new poetry movement have eviscerated, melted, flooded, iced over, or burned down a city at some point in their artistic career (--> Shamlu's Yal-o Ejdeha یل و اژدها)
cumulative angers
towards a harmful eloquence شيوايى --> Shamlu
pay attention to the hyper-subjective positioning (=/= hospitality, cosmopolitanism, transindivualism) of the “I” of the iranian poet:
*Akhavan: “It is I, your nightly guest, a forlorn gypsy. It is I, an afflicted stone that has been kicked around. It is I, the lowly insult of creation, an untuned melody.”
منم من، میهمان هر شبت، لولی وش مغموم / منم من، سنگ تیپاخورده ی رنجور / منم، دشنام پست آفرینش، نغمه ی ناجور
*Baraheni: “I am the rotten well of history ... Throw your matche[...]
(173481)[...notes/sanaan full text.txt]%57.3[...]y of a paramilitart coalition
=/=
SAVAK: formulaic technocracy of a scientific approach to persecution, extraction, and confession
Pahlavi monarchy: the administrator of urban violence was part amateur, part pseudo-scholar, part civil servant, part serial killer
=/=
Ayatollah theodracy: the administrator of urban violence was part vigilante, part crusader, part cult member, part thug
--> poet must epitomize the last unequivocal administrator of urban violence
does writing have a redemptive (=/=? reparative) function?
the author would necessarily venture to rescue something profound (from the state of dejection)
poet's keyword: *conflagration* حريق, fire --> a middle eastern aesthetics
most iranian writers of the new poetry movement have eviscerated, melted, flooded, iced over, or burned down a city at some point in their artistic career (--> Shamlu's Yal-o Ejdeha یل و اژدها)
cumulative angers
towards a harmful eloquence شيوايى --> Shamlu
pay attention to the hyper-subjective positioning (=/= hospitality, cosmopolitanism, transindivualism) of the “I” of the iranian poet:
*Akhavan: “It is I, your nightly guest, a forlorn gypsy. It is I, an afflicted stone that has been kicked around. It is I, the lowly insult of creation, an untuned melody.”
منم من، میهمان هر شبت، لولی وش مغموم / منم من، سنگ تیپاخورده ی رنجور / منم، دشنام پست آفرینش، نغمه ی ناجور
*Baraheni: “I am the rotten well of history ... Throw your matches down so that I can set the whole world aflame. I am an underground man. My fire alone shall appear on the face of the earth.”
*Shamlu: “It is time that I spit out the entirety of my damnation in an endless uproar / I am the first and last dawn / I am Abel standing on the platform of contempt / I am the honor of the universe, having lashed myself and endured it / Such that the black fire of my agony / shames even Hell for its insignificant holdings.”
--> with the maladjusted eyes if the iranian poet... we are at a far distance from western thought, one that seeks a renovated cosmopolitanism as remedy to the injustices of the cityscape in modernity
Mohaghegh's style of writing [when he talks about Hedayat and iranian avant-garde chaotic atmosphere --> (at once) binds and separates the East-West axis] --he--> abandoning transcendent abstractions and restoring it to the language of annihilative venture
*chaos as mask*
chaos = (one of many) eastern poetic mask
chaotic experience (in the service of a lasting nonstate) =/= essence, Being, structure, historical definitions, temporal-spatial specificity
Mohaghegh puts Hedayat's[...]
(173484)[...notes/sanaan full text.txt]%57.4[...]/>
poet's keyword: *conflagration* حريق, fire --> a middle eastern aesthetics
most iranian writers of the new poetry movement have eviscerated, melted, flooded, iced over, or burned down a city at some point in their artistic career (--> Shamlu's Yal-o Ejdeha یل و اژدها)
cumulative angers
towards a harmful eloquence شيوايى --> Shamlu
pay attention to the hyper-subjective positioning (=/= hospitality, cosmopolitanism, transindivualism) of the “I” of the iranian poet:
*Akhavan: “It is I, your nightly guest, a forlorn gypsy. It is I, an afflicted stone that has been kicked around. It is I, the lowly insult of creation, an untuned melody.”
منم من، میهمان هر شبت، لولی وش مغموم / منم من، سنگ تیپاخورده ی رنجور / منم، دشنام پست آفرینش، نغمه ی ناجور
*Baraheni: “I am the rotten well of history ... Throw your matches down so that I can set the whole world aflame. I am an underground man. My fire alone shall appear on the face of the earth.”
*Shamlu: “It is time that I spit out the entirety of my damnation in an endless uproar / I am the first and last dawn / I am Abel standing on the platform of contempt / I am the honor of the universe, having lashed myself and endured it / Such that the black fire of my agony / shames even Hell for its insignificant holdings.”
--> with the maladjusted eyes if the iranian poet... we are at a far distance from western thought, one that seeks a renovated cosmopolitanism as remedy to the injustices of the cityscape in modernity
Mohaghegh's style of writing [when he talks about Hedayat and iranian avant-garde chaotic atmosphere --> (at once) binds and separates the East-West axis] --he--> abandoning transcendent abstractions and restoring it to the language of annihilative venture
*chaos as mask*
chaos = (one of many) eastern poetic mask
chaotic experience (in the service of a lasting nonstate) =/= essence, Being, structure, historical definitions, temporal-spatial specificity
Mohaghegh puts Hedayat's inventiveness in traction with 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]
[...]
(173485)[...notes/sanaan full text.txt]%57.4[...] historical definitions, temporal-spatial specificity
Mohaghegh puts Hedayat's inventiveness in traction with 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 o[...]
(173486)[...notes/sanaan full text.txt]%57.4[...]aws 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/artist (~= X-Men: Apocalypse film supervillain character watching the news of last millennia on TV) stands as the incarnation of history's redemption, saving it from itself, and therein bringing into perfect totality the fusion of the self, the aesthetic, and historical Being
historicity of the object
historicity of the subject
critical reason =/= instrumental reason
‘aesthetic depiction of reality =/= objective truth of its operation’ --> journalism
(“[*]artist: a creativity independent and existentially self-sufficient entity standing somewhere beyond the matrices of historical circumstance” =/=) Adorno:
1. artwork can struggle to engage directly with the moment ==> find itself invariably entrapped by the artificial presentations and camouflages of the obscenity it challenges ==> “permit the monstrosity of modern society to emerge in full clarity from the phenomena masking it” [--> an epic ==> freezing the dialectic in a rigid back-and-forth of monolithic polarizations and exaggerated narratives of good and evil]
2. delusion of art's distance from the everyday [--> to resurrect the archaic phantom of sovereignty amid a world of unavoidable mechanistic interconnections]
}==> artwork attests to a *fictive template of freedom* clinging to the *delusion of its righteous self-determination* ==> ***a mimetic intercourse between art and historical life*** [<-- this is most desired from artists today]
Adorno's premises (--> “progress”):
•unabashed use of the universalizing abstraction of “humanity”
•detrimental reconfirmation of a world-historical process inagurated by the alliance of en[...]
(173490)[...notes/sanaan full text.txt]%57.5[...]g 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/artist (~= X-Men: Apocalypse film supervillain character watching the news of last millennia on TV) stands as the incarnation of history's redemption, saving it from itself, and therein bringing into perfect totality the fusion of the self, the aesthetic, and historical Being
historicity of the object
historicity of the subject
critical reason =/= instrumental reason
‘aesthetic depiction of reality =/= objective truth of its operation’ --> journalism
(“[*]artist: a creativity independent and existentially self-sufficient entity standing somewhere beyond the matrices of historical circumstance” =/=) Adorno:
1. artwork can struggle to engage directly with the moment ==> find itself invariably entrapped by the artificial presentations and camouflages of the obscenity it challenges ==> “permit the monstrosity of modern society to emerge in full clarity from the phenomena masking it” [--> an epic ==> freezing the dialectic in a rigid back-and-forth of monolithic polarizations and exaggerated narratives of good and evil]
2. delusion of art's distance from the everyday [--> to resurrect the archaic phantom of sovereignty amid a world of unavoidable mechanistic interconnections]
}==> artwork attests to a *fictive template of freedom* clinging to the *delusion of its righteous self-determination* ==> ***a mimetic intercourse between art and historical life*** [<-- this is most desired from artists today]
Adorno's premises (--> “progress”):
•unabashed use of the universalizing abstraction of “humanity”
•detrimental reconfirmation of a world-historical process inagurated by the alliance of enlightenment epistemology and the commodity form
}==> Adorno's paranoiac tone (of infection, contamination, threat) ==> rhetoric of false and true consciousness ==> proclivity (تمايل طبيعى به چيز بد) for perpetual judgment and truth-seeking
--(enlightenment pathology)--> grand theories of degradation and decline about whenever Adorno delves into critique of the world [--> habit of most of my friends and artists...] ==> (purist theology of negation) ***reverse-messianicism*** (~= “he can do nothing” هیچ کاری نمیشه کرد، همیشه همینجوری بوده)
}=/= chaotic engagement (with th[...]
(173491)[...notes/sanaan full text.txt]%57.5[...]ty the fusion of the self, the aesthetic, and historical Being
historicity of the object
historicity of the subject
critical reason =/= instrumental reason
‘aesthetic depiction of reality =/= objective truth of its operation’ --> journalism
(“[*]artist: a creativity independent and existentially self-sufficient entity standing somewhere beyond the matrices of historical circumstance” =/=) Adorno:
1. artwork can struggle to engage directly with the moment ==> find itself invariably entrapped by the artificial presentations and camouflages of the obscenity it challenges ==> “permit the monstrosity of modern society to emerge in full clarity from the phenomena masking it” [--> an epic ==> freezing the dialectic in a rigid back-and-forth of monolithic polarizations and exaggerated narratives of good and evil]
2. delusion of art's distance from the everyday [--> to resurrect the archaic phantom of sovereignty amid a world of unavoidable mechanistic interconnections]
}==> artwork attests to a *fictive template of freedom* clinging to the *delusion of its righteous self-determination* ==> ***a mimetic intercourse between art and historical life*** [<-- this is most desired from artists today]
Adorno's premises (--> “progress”):
•unabashed use of the universalizing abstraction of “humanity”
•detrimental reconfirmation of a world-historical process inagurated by the alliance of enlightenment epistemology and the commodity form
}==> Adorno's paranoiac tone (of infection, contamination, threat) ==> rhetoric of false and true consciousness ==> proclivity (تمايل طبيعى به چيز بد) for perpetual judgment and truth-seeking
--(enlightenment pathology)--> grand theories of degradation and decline about whenever Adorno delves into critique of the world [--> habit of most of my friends and artists...] ==> (purist theology of negation) ***reverse-messianicism*** (~= “he can do nothing” هیچ کاری نمیشه کرد، همیشه همینجوری بوده)
}=/= chaotic engagement (with the questions of art, history, self)
Adorno's dedication to the Marxian perception of historical Being as an intrinsically teleological functioning ==> his intense cynicism
=/= Schopenhauer's pessimism
=/= Nietzschean intervention of *treating history as metaphorical illusion*, [*]history: a hallow significatory edifice that nevertheless manufactures meaning, directionality, and causality (for an otherwise anarchic world) --> iranian chaoticism [and why Nietzsche is so widely read in Iran], for Nietzschean: “art [--> eruptive potentiality of the will to truth] =/= history [--> desolation of the will to power]” --> the disparity between art and historical reality becomes the very source of chaos-consciousness saliency
ferocious risk of greatness & the asphyxiating decadence of mediocrity
[...]
(173492)[...notes/sanaan full text.txt]%57.6[...]ve potentiality of the will to truth] =/= history [--> desolation of the will to power]” --> the disparity between art and historical reality becomes the very source of chaos-consciousness saliency
ferocious risk of greatness & the asphyxiating decadence of mediocrity
(Ali's) peotic-becoming aestheticized existence
irresolute =/= reactive =/= dismissive
continental philosophy's approach to the associations of three spheres: history[==>], art, subjectivity --✕--> chaotic nonstate: clash between a hypersubjectivized aesthetic & the barriers of historical Being (--> annihilation of both “I” and the historical)
Benjamin's subjectivity must defend itself against the profane rotations of the historical (--> apocalyptic battle)
Benjaminian “angel of history” ravaged of its innocence at the hands of progress and then restored by overriding strength of the historical materialist:
demonization of the monstrosity of the historical + celebratory poeticization of the subject
=/= Nietzsche and Hedayat's subjectivity [should] not to be held in a “derivative placement =/= the here and now” (one must imagine beyond طالع بینی <-- شخصیت فراسو نگر) --> (card reading) one must place under scrutiny the commensurate manner in which the historical is navigated, orchestrated, and then overcome [=/= alibi for some alternative discourse of literary-philosophical humanism or aesthetic transcendence]
[?what is Adrijana's card reading relation to] the desire to divorce history from any potential taxonomy of meaning or intelligibility --Hedayat--> “one is confined in a proud, deceptive consciousness... that rests upon the merciless, the insatiable, the murderous, in the indifference of his ignorance--hanging in dreams”
the poem i wrote in 2010 “our metaphor” https://archive.org/details/ourmetaphor is an example of (my Nietzschean and Hedayatian influenc[...]
(173496)[...notes/sanaan full text.txt]%57.6[...]f greatness & the asphyxiating decadence of mediocrity
(Ali's) peotic-becoming aestheticized existence
irresolute =/= reactive =/= dismissive
continental philosophy's approach to the associations of three spheres: history[==>], art, subjectivity --✕--> chaotic nonstate: clash between a hypersubjectivized aesthetic & the barriers of historical Being (--> annihilation of both “I” and the historical)
Benjamin's subjectivity must defend itself against the profane rotations of the historical (--> apocalyptic battle)
Benjaminian “angel of history” ravaged of its innocence at the hands of progress and then restored by overriding strength of the historical materialist:
demonization of the monstrosity of the historical + celebratory poeticization of the subject
=/= Nietzsche and Hedayat's subjectivity [should] not to be held in a “derivative placement =/= the here and now” (one must imagine beyond طالع بینی <-- شخصیت فراسو نگر) --> (card reading) one must place under scrutiny the commensurate manner in which the historical is navigated, orchestrated, and then overcome [=/= alibi for some alternative discourse of literary-philosophical humanism or aesthetic transcendence]
[?what is Adrijana's card reading relation to] the desire to divorce history from any potential taxonomy of meaning or intelligibility --Hedayat--> “one is confined in a proud, deceptive consciousness... that rests upon the merciless, the insatiable, the murderous, in the indifference of his ignorance--hanging in dreams”
the poem i wrote in 2010 “our metaphor” https://archive.org/details/ourmetaphor is an example of (my Nietzschean and Hedayatian influence, to address) the indeterminacy and illogic necessarily associated with a chaotic world
(for Nietzsche:) positivism = historical subjectivity's fictive interiority --leads--> decadence of a will to truth, attributing to events a rational look by fixing them within universalizing patterns of signification
Nietzsche: “it is precisely facts that do not exist, only interpretations” =/= fraud of the historical ==>
•Platonic idealism
•messianic grandiosity of the Hegelian world-historical process
•
•*rational historicism: a discursive phenomenon indispensably linked to enlightenment epistemology and its overriding drive for world-mastery*
}=/= explosiveness of a chaotic universe + experiential immediacy of this creative-destructive effusion نشد
Nietzsche's The Birth of Tragedy (seemingly) a study of the pre-Socratic culture of Dionysian ecstasy --but--> a self-projected hallucination of antiquity ==> *theme of history as subjective dreamscape* (--> my way of working historical ajayeb is Nietzschean[?])
-in Human, All Too Human, Nietzsche wages an archaeological assault against the composition and enforcement of moral and metaphysical (fro[...]
(173497)[...notes/sanaan full text.txt]%57.7[...]e of his ignorance--hanging in dreams”
the poem i wrote in 2010 “our metaphor” https://archive.org/details/ourmetaphor is an example of (my Nietzschean and Hedayatian influence, to address) the indeterminacy and illogic necessarily associated with a chaotic world
(for Nietzsche:) positivism = historical subjectivity's fictive interiority --leads--> decadence of a will to truth, attributing to events a rational look by fixing them within universalizing patterns of signification
Nietzsche: “it is precisely facts that do not exist, only interpretations” =/= fraud of the historical ==>
•Platonic idealism
•messianic grandiosity of the Hegelian world-historical process
•
•*rational historicism: a discursive phenomenon indispensably linked to enlightenment epistemology and its overriding drive for world-mastery*
}=/= explosiveness of a chaotic universe + experiential immediacy of this creative-destructive effusion نشد<br />
Nietzsche's The Birth of Tragedy (seemingly) a study of the pre-Socratic culture of Dionysian ecstasy --but--> a self-projected hallucination of antiquity ==> *theme of history as subjective dreamscape* (--> my way of working historical ajayeb is Nietzschean[?])
-in Human, All Too Human, Nietzsche wages an archaeological assault against the composition and enforcement of moral and metaphysical (from religion to law, discussion of the ascetic ideal and the origin of ressentiment and slave morality)
misunderstanding of “the will”
Nietzsche's skepticism (is his a priori) --> the link between chaos and a certain poetic evocation
*monumental*: seeking out heroic episodes from the the past as examples of imminent قريب الوقوع greatness within the present and future (resurrecting examples of nobility) <-- an ethos behind which large-scale causes are mobilized (+ antiquarian ~=) [*]archive: a harmless reverence for that which has ech has elapsed, leading largely to a compulsive preservation of faded events for no other purpose than that of ensuring their permanence in memory
=/= [*]critical: the courage for insurgency and disavowal of historical legacy*** ==> realization of an alternative counterfuture in the present
“He is blind to everything behind him, new sounds are muffled and meaningless though his perceptions were never so intimately felt in all their color, light and music, and he seems to grasp them with his five senses together . . . His whole case is most indefensible; it is narrow, ungrateful to the past, blind to danger, deaf to warnings, a small living eddy in a dead sea of night and forgetfulness. And yet this condition, unhistorical and antihistorical throughout, is the cradle not only of unjust action, but of every just and justifiable action in the world.” --> sounds like one of my masks “the sleep-walker”
in Hedayat
nihilistic absurdist approach to both meta[...]
(173498)[...notes/sanaan full text.txt]%57.7[...]metaphysical (from religion to law, discussion of the ascetic ideal and the origin of ressentiment and slave morality)
misunderstanding of “the will”
Nietzsche's skepticism (is his a priori) --> the link between chaos and a certain poetic evocation
*monumental*: seeking out heroic episodes from the the past as examples of imminent قريب الوقوع greatness within the present and future (resurrecting examples of nobility) <-- an ethos behind which large-scale causes are mobilized (+ antiquarian ~=) [*]archive: a harmless reverence for that which has elapsed, leading largely to a compulsive preservation of faded events for no other purpose than that of ensuring their permanence in memory
=/= [*]critical: the courage for insurgency and disavowal of historical legacy*** ==> realization of an alternative counterfuture in the present
“He is blind to everything behind him, new sounds are muffled and meaningless though his perceptions were never so intimately felt in all their color, light and music, and he seems to grasp them with his five senses together . . . His whole case is most indefensible; it is narrow, ungrateful to the past, blind to danger, deaf to warnings, a small living eddy in a dead sea of night and forgetfulness. And yet this condition, unhistorical and antihistorical throughout, is the cradle not only of unjust action, but of every just and justifiable action in the world.” --> sounds like one of my masks “the sleep-walker”
in Hedayat
nihilistic absurdist approach to both metaphysics and society
distancing himself from the symbolics of divine authority
forsaking empty promises of metaphysical longing
consciousness rushes to disguise and camouflage its own lack of purpose
حاجی آقا Haji Agha: “my existence is useless [...] hence the greatest and most noble poem in my life will mark the destruction of you and your kind”
--> streamsof betrayal, defilement, seclusion, degradation, anonymous deaths
(subversively, through a series of hallucinogenic contraptions) crash the unchained terrain of neo-fantasia into the claustrophobic region of socalled reality
این همه سودا است to return with fascinated sockets to the world-as-illusion
chaos in حکایت باخه و دو بط in Kelile Demne --> history: the myriad series of spectral constructs by which subjectivity comes to be constituted as an ordered entity
chaotic desire --> a temporary pact with radical aloneness --> Hoda
=/= homogenizing abstraction of “human”
(Foad, Hoda, Sartre's) exilic disposition, always alone, always apart
tranjective frenzy
to come down from the mountain and infest the back-alleys --> wtf!
deterritorialization one's owb footprints --> identitatian technologies
@Shervin commission the wanderer: a nameless eyeless character sitting[...]
(173499)[...notes/sanaan full text.txt]%57.8[...]an ~=) [*]archive: a harmless reverence for that which has elapsed, leading largely to a compulsive preservation of faded events for no other purpose than that of ensuring their permanence in memory
=/= [*]critical: the courage for insurgency and disavowal of historical legacy*** ==> realization of an alternative counterfuture in the present
“He is blind to everything behind him, new sounds are muffled and meaningless though his perceptions were never so intimately felt in all their color, light and music, and he seems to grasp them with his five senses together . . . His whole case is most indefensible; it is narrow, ungrateful to the past, blind to danger, deaf to warnings, a small living eddy in a dead sea of night and forgetfulness. And yet this condition, unhistorical and antihistorical throughout, is the cradle not only of unjust action, but of every just and justifiable action in the world.” --> sounds like one of my masks “the sleep-walker”
in Hedayat
nihilistic absurdist approach to both metaphysics and society
distancing himself from the symbolics of divine authority
forsaking empty promises of metaphysical longing
consciousness rushes to disguise and camouflage its own lack of purpose
حاجی آقا Haji Agha: “my existence is useless [...] hence the greatest and most noble poem in my life will mark the destruction of you and your kind”
--> streamsof betrayal, defilement, seclusion, degradation, anonymous deaths
(subversively, through a series of hallucinogenic contraptions) crash the unchained terrain of neo-fantasia into the claustrophobic region of socalled reality
این همه سودا است to return with fascinated sockets to the world-as-illusion
chaos in حکایت باخه و دو بط in Kelile Demne --> history: the myriad series of spectral constructs by which subjectivity comes to be constituted as an ordered entity
chaotic desire --> a temporary pact with radical aloneness --> Hoda
=/= homogenizing abstraction of “human”
(Foad, Hoda, Sartre's) exilic disposition, always alone, always apart
tranjective frenzy
to come down from the mountain and infest the back-alleys --> wtf!
deterritorialization one's owb footprints --> identitatian technologies
@Shervin commission the wanderer: a nameless eyeless character sitting on the outskirts of a wasteland in conversation with his own shadow --> (beyond time and space) as a gesture toward discarded worlds without clocks or maps --> *the will to aimlessness*
(Hedayat in The Blind Owl) “I had no idea in what direction I was going [...] I did not care whether or not I ever arrived at any palce”
Mikhail Bakhtin --> art for iranian artists = (carnivalesque) a site that grants the right to understand, the right to confuse, to tease, to hyperbolize life; the right to parody others while t[...]
(173500)[...notes/sanaan full text.txt]%57.8[...]g on the outskirts of a wasteland in conversation with his own shadow --> (beyond time and space) as a gesture toward discarded worlds without clocks or maps --> *the will to aimlessness*
(Hedayat in The Blind Owl) “I had no idea in what direction I was going [...] I did not care whether or not I ever arrived at any palce”
Mikhail Bakhtin --> art for iranian artists = (carnivalesque) a site that grants the right to understand, the right to confuse, to tease, to hyperbolize life; the right to parody others while talking; *the right to not be taken literally*, not ‘to be oneself’ [...] the right to rip off masks, the right to rage at others with a primeval (almost cultic) rage--and finally, the right to betray to the public a personal life, down to its most private and prurient little secrets
Baudrillard: the real is no longer possible ==> illusion is no longer possible ==>{impossibility of rediscovering an absolute level = impossibility of staging illusion}--> hollows the inability of existence to escape its own fictive composition (=/= epistemologies of repair, reading, weaving, etc.)
(Hedayat's) techniques of stealing from the reader the most basic hermeneutic device of distinguishing between imaginary and the actual --> Hoda, Ali
***annihilation: ontological death ==> death of ontology***
زنده به گور buried alive, an unmediated experiential sensitivity to the randomness of existence
***chaotic imaginary =/= tyranny of historicity***
--> ahistorical figure, having traversed the borders of language, humanity, time, space, and reality --> Foad's poem (--> world as endless becoming or nightmaze) =/= historicized existential experience (folloing only two distinct path, of subject and object)
*philosophy = learnign how to kill* (=/= Socratic-Platonic versoin of “philosophy = learning how to die”)
Hedayat straying beyond signification, mortality, and ontological or phenomenological framing =/= my work with ajayeb
([why?] many artists do that) ***to make oneself unrecognizable***
consciousness: only a host of many someones
Nietzsche's transvaluation of historical limitations --> experience would no longer find itself entrapped by apparitions of objectivity and cohesion and could theretofore invite chance, risk, and endless experimentation
will to power --> a premediated calculable claim to mastery
Nietzsche: art as an active competitive exchange =/= Schopenhauer's mystical retreat: art to lure aside from the great road of suffering of humanity those who are wretched, exhausted, and sick, and to offer them a brief lustful moment--a little intoxication and madness (--> a view that many artists today hold)
Nietzsche + Hedayat + Aslani + Hoda's immediate acknowledgement of the world-as-unreal =/= obstacle of historicity =/= Sina: I am [...]
(173501)[...notes/sanaan full text.txt]%57.8[...]re, having traversed the borders of language, humanity, time, space, and reality --> Foad's poem (--> world as endless becoming or nightmaze) =/= historicized existential experience (folloing only two distinct path, of subject and object)
*philosophy = learnign how to kill* (=/= Socratic-Platonic versoin of “philosophy = learning how to die”)
Hedayat straying beyond signification, mortality, and ontological or phenomenological framing =/= my work with ajayeb
([why?] many artists do that) ***to make oneself unrecognizable***
consciousness: only a host of many someones
Nietzsche's transvaluation of historical limitations --> experience would no longer find itself entrapped by apparitions of objectivity and cohesion and could theretofore invite chance, risk, and endless experimentation
will to power --> a premediated calculable claim to mastery
Nietzsche: art as an active competitive exchange =/= Schopenhauer's mystical retreat: art to lure aside from the great road of suffering of humanity those who are wretched, exhausted, and sick, and to offer them a brief lustful moment--a little intoxication and madness (--> a view that many artists today hold)
Nietzsche + Hedayat + Aslani + Hoda's immediate acknowledgement of the world-as-unreal =/= obstacle of historicity =/= Sina: I am following a very different critique of historicity in ajayeb
بادیه نشین فلسفی Nietzsche + Hedayat (elicit repercussions for) subordination of history to a kind of literary-philosophical piracy or bedouinism =/= citadel (of geography, civilization, culture)--> many fabricatoins of art happens in citadels in Europe
Pierre has always been busy with the question of synthesis
entitlement: way of intrusion in homogenous axes of existence
xxxxx 164
...................................
xxxxx 21xxx 213
most of Mohaghegh's attacks are rhetorical
the (sacred?) boundaries of mysticism
(the boundaries of cities became mystic/sacred)
mystical channels
presenting worlds immersed in a kind of constructed a priori (arising from an amorphous collection of sound and image. @Hoda)
Mohaghegh working to isolate the rare technical and conceptual arsenal behind an ethnographically immagined space
initiatives toward the horizons of a mystical inquest
...................................
sect's threat
breakaway modality of a sectarian consciousness
hermeneutic arsenals
organic theoretical apparatuses
(its own) effective radars and tactics of attunement, detection, and narration
Adonis, Samih al-Qasim, Ghada Samman, Nazim Hikmat, Ahmad Shamlu, Farrokhzad --> all tempted to (antihumanist) convert the[...]
(173502)[...notes/sanaan full text.txt]%57.9[...]to a kind of literary-philosophical piracy or bedouinism =/= citadel (of geography, civilization, culture)--> many fabricatoins of art happens in citadels in Europe
Pierre has always been busy with the question of synthesis
entitlement: way of intrusion in homogenous axes of existence
xxxxx 164
...................................
xxxxx 213
most of Mohaghegh's attacks are rhetorical
the (sacred?) boundaries of mysticism
(the boundaries of cities became mystic/sacred)
mystical channels
presenting worlds immersed in a kind of constructed a priori (arising from an amorphous collection of sound and image. @Hoda)
Mohaghegh working to isolate the rare technical and conceptual arsenal behind an ethnographically immagined space
initiatives toward the horizons of a mystical inquest
/>
sect's threat
breakaway modality of a sectarian consciousness
hermeneutic arsenals
organic theoretical apparatuses
(its own) effective radars and tactics of attunement, detection, and narration
Adonis, Samih al-Qasim, Ghada Samman, Nazim Hikmat, Ahmad Shamlu, Farrokhzad --> all tempted to (antihumanist) convert the text into a closed circle
forbidden power
moral ambiguity
collective destiny
will to extremity
shadow nears and targets
itself presumed source of all tension and unhappiness
while also spreading its influence over others
many are susceptible to its whisperings
thus he develops a perpetual alertness to its approach
schemes are everywhere
it seeks
to slip into (the sectarian's own) camp under disguise
penetrating the inner circles in dissimulated form and thund thus unspotted
no mediation
revenge in closeness
and even more than this,
shadow will attempt to escape accusation if possible
the spectacle
enemy's overhanging presence
--> continual motion
--> time is restless
tower, bastion, citadel, stronghold
operational apparitional center
phantasmatic points of references
a spiritual geoscape of concentration
it must appear formidable, immutable, and impenetrable
as a tangible headquarters encased amid far-flung mountains.
it drifts mainly as a figment in the nomadic mind
of the one who lives most of the nights as a marauder in enemy camps
roaming through its courtyards
speaking with the tower's white and black keepers
before receiving the next command
with it the facticity of another harsh assignment.
from tower's security standpoint
the world[...]
(173503)[...notes/sanaan full text.txt]%58[...]ble
to salivate and gorge on what is most detested
the torment of overlapping, of absolute possession and absolute dispossession
unreal
surrealism
anti-realism
hyper-realism
irrealism
inaccurate, misleading signs around each corner of the cityscape
deceptive and insidious facades
taken astray and stranded amid false omens
the misinformation of the world's existence
the minor syndicate versus the drone
stretching between the memorandum and the dispatch
always in a dual hermeneutics of suspicion and discovery
drinking from the fool's gold of confusion ill-advising codes
the sectarian's remedy:
vulgarization requires vulgarity
response to disgrace is to enter the disgrace
to inflict the profane occurence and encourage the contamination of language and sign
into the stint of atrocity
to go barefoot and dismembered
sectarian appears before the maker:
in blemished and tattered from
(to prove hardship)
xxxxx 254
...................................
one must fear those who say “we”
Mohaghegh's writing reminds of Avital
...following it into its lower webs of imagination
sect: an insider-outsider formation
*the sect redefines*
life, secrecy, ritual, fanaticism, martyrdom
(in a fragmented age -->) sectarianism = apocalyptic writing + insurgent practice ["+” : a lethal combination] ==> ***an abstract idea + its immediate execution (within the world)*** ["+” : collapsing the boundary between the emergence of the two]
**(its other names:)
•underground movements
•secret societies
•forbidden associations
•cult gathering
•*artistic circles*
•urgan gangs
•rebel cadres کادر
•terrorist units
•
**(its forms:) they banish themselves and plan their hostile-ecstatic return to the surface:
•revolutionary
•criminal
•religious
•mystical
•magical
•military
•*avant-garde*
•
**(its conceptual coridors:) each fuses the minimal (elitism) and the excessive (universality):
•delirium
•murdur
•hallucination
•whispering
•doom
•
}<=~ ***the self-chosen against the world***
(“we” is the electric compartment of the sect. the sectarian channels the alarming vibration of the “we"--the one who becomes many)
*evil: a force of liberation, beauty, complexity
Ali's microhostilities (on me, the way he tells)
*guided by dislike*
(*terminal Intimacy*: definite concept of friendship:) “they will all die for one another" = "they will all kill one another”
[...]
(173505)[...notes/sanaan full text.txt]%58.1[...]life, secrecy, ritual, fanaticism, martyrdom
(in a fragmented age -->) sectarianism = apocalyptic writing + insurgent practice ["+” : a lethal combination] ==> ***an abstract idea + its immediate execution (within the world)*** ["+” : collapsing the boundary between the emergence of the two]
**(its other names:)
•underground movements
•secret societies
•forbidden associations
•cult gathering
•*artistic circles*
•urgan gangs
•rebel cadres کادر
•terrorist units
•
**(its forms:) they banish themselves and plan their hostile-ecstatic return to the surface:
•revolutionary
•criminal
•religious
•mystical
•magical
•military
•*avant-garde*
•
**(its conceptual coridors:) each fuses the minimal (elitism) and the excessive (universality):
•delirium
•murdur
•hallucination
•whispering
•doom
•
}<=~ ***the self-chosen against the world***
(“we” is the electric compartment of the sect. the sectarian channels the alarming vibration of the “we"--the one who becomes many)
*evil: a force of liberation, beauty, complexity
Ali's microhostilities (on me, the way he tells)
*guided by dislike*
(*terminal Intimacy*: definite concept of friendship:) “they will all die for one another" = "they will all kill one another”
“the sect occasionally allows the opening of the closed circle, reforming as a stright line that penetrates the world of others” --> (a phantom) *imperative to entirity*
sectarian language: the author cages the reader (in each verse)
sectarian animism ==> paranoiac dialogues:
•language of things (communication with the inanimate)
•concert with sacred beasts (oracle, snakes, animal spirits, etc. **the uncooperative figures of nature**)
•warnings of extraterrestriality (those of faraway sentience)
•murmurings of superstition (man, fate, chance, fifth column[= the group who undermine a larger group from within])
hiding as mission --> dissimulation & hollowing
sectarian lives by code, but cannot be deciphered or analyzed* --methodological--> leaves one undetected (--> assassins who are inflexible, precise, and systematic to the highest degree, and traceless for this very reason)
...they remind of the ungovered body, the accidental, and death
xxxxx 280
...................................
(Mohaghegh's work on the middle east in his book) it is ***a theory that does not speak for ‘the East’(= a construction) but rather *an East*(= a radical illusion)***
-it offers careful insight into singular, distinctive episodes of thought and writing in the Middle East (an[...]
(173506)[...notes/sanaan full text.txt]%58.1[...]munity is desperate to exist ==degenerates==> into totalitarian declaration of its rights; obsessed with constructing mythologies of presence (and being represented)
=/= the exile (the animal, the child, the shadow, the monster, the machine, the thing, the contagion) carries none of the anxiety of ontological authenticity. they come and go, as impersonal, nameless, metamorphosing creatures, never too long in the same place, always with some *new game* or *secret to pursue*
communities --> distinctly humanist : importing a kind of micro-universality --> ladem with oppressive suggestions of an inborn ethical obligation (originally from the enlightenment) ==became==> source of judgment ==> taxonomies of power ==> disenchantment, alienation, genocidal playback
Mohaghegh suggests the always social logic of community formation is toxic, “the death sentence to its mutability and actual freedom” --> to avoid the “trappings of a social framework, with its false codifications of ethical responsibility, and seek more elusive pathways of dialogue and juncture” (--> i am not sure about it, this could be also problematic)
...................................
[title]
**chaotic topology of imagination**
Ali's constant antagonism (in his work and in his speech acts)
Mohaghegh's use of “third-world authors”
they write the unnamable --&--> execute a vast becoming (of devastating scale and proportion)
to place these authors in immediate exchange with “western” thought --> to allow for a toxic, فرسایشی abrasive confrontation that reveals the outstanding distance from such conventions of knowing [--> my work is about this, to visist (visit + resist) these sites of critical encounter and embed them in my performative acts ==> to provide/produce a condition in which a non-antagonistic critical encounter between the “Western” order of knowing and the chaotic textualities of “Middle East” is possible]
epistemic warfare (~/= my ajayeb)
masks of an impersonal nightwalker consciousness
madness
hallucination
amnesia
becoming a faceless engraver
their explicit conceptual elements:
•burial --> blindness
•annihilation --> contagion
•shadow --> inhuman
•desertion --> deception
}--> chaotic experience
(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***
[...]
(173507)[...notes/sanaan full text.txt]%58.3[...]istic critical encounter between the “Western” order of knowing and the chaotic textualities of “Middle East” is possible]
epistemic warfare (~/= my ajayeb)
masks of an impersonal nightwalker consciousness
madness
hallucination
amnesia
becoming a faceless engraver
their explicit conceptual elements:
•burial --> blindness
•annihilation --> contagion
•shadow --> inhuman
•desertion --> deception
}--> chaotic experience
(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 elsewh[...]
(173508)[...notes/sanaan full text.txt]%58.4[...]d 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 (-demand is always hysteric)
•fable of “chaos outside the system” (Schlegel's concept)
•active presence of an inhuman turn in Camus
•Serres's ‘genesis’ a quasi-mystical force of an immemorial nature
•Mohaghegh's ‘chaotic’ marks (no resurrection of a primitive world but rather) an extravagant departure from the history of being, an expressive wire being shaped as we speak
[*topologies of imagination / mode of consciousness / their specific poetic-philosophical mind:]
Europe/West --> possessive (when it is colonialist)
Europe/West --> schizophrenic
Sout East --> nomadic
Middle East --> chaotic<br />
*chaotic writing*
(artistic research writing as it is practiced in apass [--> *closure of a whole system*] =/=) a *writing-toward-chaos* (--> Hoda =/= closure ~? catharsis تزکیه غیر روحانی)
the protocols of understanding are challenged and not left standing
no dynamics of meaning-formation solidified
no acculturation (~ integration) of the reader is embarked upon
no (de)codification successful
all techniques of truth-telling must fail
--> refusing the closure (of a whole [subject/person])
its own raw self-refracting (textual event) --> *forever refracting itself* (--> is refractive writing/thinking really useful for iranians today?)
-transparently nebulous vision of darkened vantages
[Reza, Setareh, Ehsan, Foad, Hoda's conceptual register and incorporating themes:]
annihilation, rage, ecstasy, madness, deception, apocalypse, desertion, contagion, eternity, the shado[...]
(173509)[...notes/sanaan full text.txt]%58.5[...]o commit at will
innocence tries to remember ~ that which “remembers” has become foremost innocent. wants its members/phallus back
[rage components: innocence, forgetting, coldness]
--> impact without imprint (--we must always have an imprint of our impacts)
the text becomes existence itself (--> the monsterous consciousness of Hedayat's narrator in The Blind Owl)
every object, event, or image, is synthesized back into the empire of the narrator's own account***** [=/= my work, my storytelling]
...fastened itself to...
(...currents of)
chaos**~~
annihilation**~~
rage**~~
*shadow*
--> **to elicit the transfiguration toward an emergent literature of the inhuman**
•Hedayat's shadow
•Nietzsche use of the shadow as a guarantor of the overman: “how his shadow stands even now behind everyone” , “now light, now shadow of that which must come” , “i will complete it: for a shadow came to me--the most silent, the lightest of all things came to me! the beauty of the superman came to me as a shadow: what are the gods to me now”
tilted destiny
beyond the need for being
chaos experienced as a *deception*
Ali motioning to chaotic discord, his rhetoric of video editing: phantasmatic lawlessness --> surrender the text to a certain sorcery(!), schemes of a textual unreality
=/= restrictive epistemologies of truth
=/= technologies of regulation
convulsive discontinuity (=/= systematicity)
carries the will to execute fantasia
(yet transpiring morphologies that carve in) authoritarian injunctions of being-in-the-world [=/= experimentation]
--> (Ali's mirage:) suffocated prism of reality --> rebellion becomes instinctive
-narrating graphic instances of sociopolitical violence --view--> modernity as a state of permanent collapse
(for Ali :) literature/art = espionage عمل خرابکارانه در مواضع دشمن (=/= bribery)
(in order to say no to being) “passive witness to an overconstructed world” =/=
•Beckett: absurdism (with minimalist penteration)
•Nietzsche: intoxication (Dionysian assault against surface/depth binary)
•Adorno: fantasy (is the real act of knowledge)
[*]text:
•mimetic transposition of the ideal
•reflexive treatment of the world
the invention of transparent**
[who invented transparency?]
deception --?--> suggestion of the world as unreal [==>?! pragmatism]
lucid interchange of untruths
existential distortion
San'an + moridan (مریدان) --> authority of authenticity
annihilated consciousness of the disciple (morid)
(volatility of) lived dreamscapes <-- (always) staged imaginary
(illusions go on[...]
(173510)[...notes/sanaan full text.txt]%58.7[...]s not of the tree but of vegetation”
[poetics of the decentered subject]
epitomise (pure) revolt (--> tree grows to reveal human configurations, fierce and solitary revolt against the plantation system)
modest forms of resistance
fragmentation of fiction --to--> polyphonic quiltwork of stories
[system of imagery]
(Glissant's) insistence on marine symbolism
transforming, restorative power of water
harsh bitter truth of the sea <--> inscrutable, ambiguous nature of the experience
preoccupation with the need to create a literary language --> specificity of lived experience
*narrateur enfant*
narrator distorting and simplifying my experience
“burning with a silent and stubborn multitude”
...................................
Mishra
[the evidence of Europe's advantages -->] an expression of europe in terms of a 19th century progress, which has been be increasingly hard to refute:
place of West in the avant-garde of progress <== manifold achievements of technology, constitutional government, secular state and modern administration <== (a separate and
distinct ‘nation-state’ <==) American and French revolutions
}--> unable to assess by Muslims? ~~?--> the tale of the bewildered Asian:
•dast-e gheyb دست غیب divinely ordained dispensation
•dast-e taghdir دست تقدیر mysterious workings of fate
•charkh-e ruzegar چرخ روزگار cyclical rise and fall of political fortune
•uncreative dynastic rulers
(=/= organized human energy and action)
cultural arrogance
...................................
paranoia (=/= schizophrenia), an instinct (for the original hostility of the world, name of the world is ‘conflict’ =/= instinctual needs for acceptance and for the assignment of a place)
para + nous (~ out of mind, beside the mind) --> part of the everyday life : when you think you are “somebody” or you have “agency” you are on a small dose of paranoid delusion. {do we always need some dose of paranoia to form critical relations with our current condition?
according to Lacan: *Knowledge (connaissance) itself is paranoiac* --> psychoanalytic treatment = inducing controlled paranoia into the human subject***
*preconditions of all human knowledge is the “paranoiac alienation of the ego”* (ego: a [paranoiac] construction formed by identification with the specular image in the mirror stage)}
==> high thoughts and abstract thinkers, especially when they believe “nobody understands them”
==> also promotes you to go to forbidden zones, attack sacrosanctities, breaking taboos, take the side of the miserable and the marginalized, that there is something wrong about The World
==> always dissatisfied with the ‘current situa[...]
(173514)[...notes/sanaan full text.txt]%59[...]ly:) high blood pressure & hardening of the arterial walls (& drug abuse) ==> decline in brain circulation ==> paranoid reaction
still paranoia has a better prognosis (تشخيص قبلى) than schizophrenia
(paranoia is a limited schizophrenia --> we should open up our paranoiac relating onto the schizophrenic, which is much more interesting)
state of deafness --> paranoia
•in Freud: paranoia --> patient's infantile relation to his father
•for Cameron: one cannot take the role assigned to him by the society ==> hypothetical relationships with other --> paranoia
•Bose: break between the ego and its object, a bond of identity
•Otto Rank: myth of the birth of the hero --> world appears as a whole, or womb (a cosmological projection)
•Lacan: foreclosure, Verwerfung (=/= repression [==> neurosis]): the exclusion of the father, (the fundamental signifier of the Name-of-the-Father is the object of foreclosure) ==> a hole in the symbolic order --but--> sooner or later foreclosed Name-of-the-Father reappears in the real and the subject is unable to assimilate it : *collision with the inassimilable signifier* ==> entry into psychosis ~=> delusion ~-> paranoia
(Heidegger + Manning + Alex's register of good thinking: “doing philosophy is better than knowing philosophy” ...)
[*]'to do philosophy’ --> imaginary register --> knowledge of the ego*
[*]'to know philosophy’ --> symbolic register --> knowledge of the subject*
(in Lacan) connaissance (Knowledge) belongs to the imaginary register =/= savoir (knowing) belongs to the symbolic register (--> you can track down the egocentrism of the philosopher:)
[*]connaissance (Knowledge)-->{self-knowledge of the subject in the imaginary order. based on misrecognition, a fantasy of self-mastery and unity, constitutive of the ego. it has the same structure as paranoia (involving the delusion of absolute knowledge and mastery)}
=/=
[*]savoir (knowing)-->{articulation of signifiers in the subject's symbolic universe, the signifying chain}
i use (sometimes associative) speech in collective research life as a progressive revelation of symbolic knowledge to the subject, where knowledge is the jouissance of the Other =/= “absolute knowledge”
[what ever we say about the symbolic is utterly important: because from the anthropological work of Strauss on the exchange of gifts that regulate kinship relations, emergence of symbolic structures was conceptualized as an essential feature of the human transition from nature to culture, to Saussure's theory of the sign: exchanges of signifiers, to Lacanian psychoanalysis: the impose of symbolic structures on sexuality]
defense: reaction of the ego to certain interior stimuli (and not the external) <-- Freud
(in Lacan:) *defense: permanent symbolic structures of subjectivity =/= *re[...]
(173516)[...notes/sanaan full text.txt]%59.2[...]e paranoid)*
-hermeneutics of suspicion (<-- Nietzsche's perspectivism: all texts are but autobiographic memoirs)
...................................
[Searles]
schizophrenic individual is struggling with the question, not so much of ‘how to relate,’ but ‘whether to relate’ to others
(Searles's interpersonal ideal:) connection = relatedness without merging
spontaneous involvement of the therapist in terms of countertransference (pygmalionesque love?)
psychological illness = a disturbance of natural tendency to heal others (patient's unconscious therapeutic initiative)
“all patients have the ability to ‘read the unconscious’ of the therapist” (Searles)
*acknowledging what the patient's transference materializes*
...................................
apass's aetiology: the philosophical study of causation of disease
(deriving from the Greek words aitia = cause and logos = word/speech) --> “tell me what causes your psychosis or art”
(thing that actually drives you crazy:)
other individuals [~ tormentingly insecure nature of the ever-ambivalent symbiotic relatedness in infancy and childhood] ==> schizophrenia
nonhuman environment ==> Anxiety(?)
symbolic bad object ==> depression(?) (always an active state)
(poorly integrated personality -->) externalized psychosis (~= “acting out”) ==> (situations which will) engender psychosis in other people (*whereas they themselves remain immune from overt symptoms* <-- in smaller/different doses of psychological assault of the very selfish people who externalize their “ideas” and “impressions” by telling effective stories about them, and so on. --> **determine psychosis in others and protect themselves from psychosis** @Arjang, Jassem, Sina, Ali )
psychological assault by parent upon the child (reflected in the child's earliest delusion) [--> meeting child's own defensive and aggressive requirements to avoid psychosis] ==> schizophrenia (symbiotic relatedness --> within an dependence-independence schizophrenic struggle the patient's belief is that if he should improve and become well in the normal sense [if he becomes an individual by separating himself psychologically from her], his mother would become psychotic)
(--Sina--> [*]adulthood: not getting crazy by others [people, pasts, events, objects, etc.] while connecting with them ~ #my definition of storytelling http://ajayeb.net/?q=figuring+out+how+to+inherit)
(a psychodynamic:) ‘desire for individuation ==> drive the mother crazy’ ~ ‘kill the parent ==> really grow up’
Searles's notion of “tends to drive him crazy” (~ schizophrenic) : the initiating of any kind of interpersonal interaction which tends to foster emotional conflict in the other person--which tends to activate various areas of his personality in opposition to one another
[...]
(173517)[...notes/sanaan full text.txt]%59.3[...]ness = a disturbance of natural tendency to heal others (patient's unconscious therapeutic initiative)
“all patients have the ability to ‘read the unconscious’ of the therapist” (Searles)
*acknowledging what the patient's transference materializes*
...................................
apass's aetiology: the philosophical study of causation of disease
(deriving from the Greek words aitia = cause and logos = word/speech) --> “tell me what causes your psychosis or art”
(thing that actually drives you crazy:)
other individuals [~ tormentingly insecure nature of the ever-ambivalent symbiotic relatedness in infancy and childhood] ==> schizophrenia
nonhuman environment ==> Anxiety(?)
symbolic bad object ==> depression(?) (always an active state)
(poorly integrated personality -->) externalized psychosis (~= “acting out”) ==> (situations which will) engender psychosis in other people (*whereas they themselves remain immune from overt symptoms* <-- in smaller/different doses of psychological assault of the very selfish people who externalize their “ideas” and “impressions” by telling effective stories about them, and so on. --> **determine psychosis in others and protect themselves from psychosis** @Arjang, Jassem, Sina, Ali )
psychological assault by parent upon the child (reflected in the child's earliest delusion) [--> meeting child's own defensive and aggressive requirements to avoid psychosis] ==> schizophrenia (symbiotic relatedness --> within an dependence-independence schizophrenic struggle the patient's belief is that if he should improve and become well in the normal sense [if he becomes an individual by separating himself psychologically from her], his mother would become psychotic)
(--Sina--> [*]adulthood: not getting crazy by others [people, pasts, events, objects, etc.] while connecting with them ~ #my definition of storytelling http://ajayeb.net/?q=figuring+out+how+to+inherit)
(a psychodynamic:) ‘desire for individuation ==> drive the mother crazy’ ~ ‘kill the parent ==> really grow up’
Searles's notion of “tends to drive him crazy” (~ schizophrenic) : the initiating of any kind of interpersonal interaction which tends to foster emotional conflict in the other person--which tends to activate various areas of his personality in opposition to one another
maintenance of a functioning ego
•inexperienced or unconsciously sadistic analyst (who makes *premature interpretations*) ==> drive the patient psychotic (weaken the patient's ego to gradually assimilate previously repressed material...)
•stimulate the other person sexually (in a setting where gratification is impossible--for example to behave in a seductive way toward the child) ==> conflict (between sexual needs on the one hand, and rigorous super-ego retaliations)
parental double bind
[...]
(173518)[...notes/sanaan full text.txt]%59.3[...] conditions of artistic feedback
...................................
مماس
schizophrenia: (a general understanding of all) content-thought disorder (=/= form of thought)
*the disease of cognitive abnormality : abnormal sequential thinking*
*tangential thinking*
•disorganised thinking ==> disorganised speech
•mood disorders
•dementia
•mania
•clanging (situationally inappropriate association of words based upon sound rather than concepts)
•echolalia (unsolicited repetition of vocalizations made by another person)
•[*]tangentiality: deviation from relevancy; wandering train of thought, lack of focus, never returning to the initial topic --> *topic maintenance*
◦self-centered social responses
◦attention to one's own speech is overcome during the occurrence of cognition ==> evasive vocalized content
(language use”)
referential (for the sake of context)
poetic (for the sake of message)
emotive (for the sake of addresser)
conative (for the sake of addressee)
pathic (for the sake of interaction)
metalingual (for the sake of itself)
...................................
-the concept of “wearing” from Alberti (prehispanic South America)
-the concept of “mask” from Mohaghegh (postmodern Middle East)
-the concept of “style” from Archer (post-industrial Britain)
[these theories are very helpful for me and import-rich for reimagining subjectivity. Alberti committed to anthropology, Mohaghegh to the philosophical, Archer to sociology]
...................................
slave: a person attached by law and by custom to the identity of another individual --> ‘social death’ of slavery (as legal nonperson ==> alienation) [in academic literature comparative study of slavery], slavery as a substitute for death in war
--shift--> (the concept that) slaves might influence the tastes, the language, the actions, and even the ideas of their masters
acknowledgement of presence =/= significance in relation to history
(A. Lee on) the African dimension of the genesis of the Babi religion
((oral sources for) the recovery of) subaltern histories in Iran [erased from historical memory]
--> deep resentment of “the presence in Iran of an ‘Other’ that does not conform to the imagined Iranian Self”
unblemished national selfhood
purity fetishism of... <== *purity deeply rooted in religion* [?]
...................................
(issues) politics of liberation:
•that liberal democracy requires common basis for culture and society
•identity politics:
◦“the most profound and potentially most radical politics come directly out of our own identity, as opposed to working to end somebody else's oppression” (Eisenstein)
◦invit[...]
(173520)[...notes/sanaan full text.txt]%59.7[...]content
(language use”)
referential (for the sake of context)
poetic (for the sake of message)
emotive (for the sake of addresser)
conative (for the sake of addressee)
pathic (for the sake of interaction)
metalingual (for the sake of itself)
...................................
-the concept of “wearing” from Alberti (prehispanic South America)
-the concept of “mask” from Mohaghegh (postmodern Middle East)
-the concept of “style” from Archer (post-industrial Britain)
[these theories are very helpful for me and import-rich for reimagining subjectivity. Alberti committed to anthropology, Mohaghegh to the philosophical, Archer to sociology]
...................................
slave: a person attached by law and by custom to the identity of another individual --> ‘social death’ of slavery (as legal nonperson ==> alienation) [in academic literature comparative study of slavery], slavery as a substitute for death in war
--shift--> (the concept that) slaves might influence the tastes, the language, the actions, and even the ideas of their masters
acknowledgement of presence =/= significance in relation to history
(A. Lee on) the African dimension of the genesis of the Babi religion
((oral sources for) the recovery of) subaltern histories in Iran [erased from historical memory]
--> deep resentment of “the presence in Iran of an ‘Other’ that does not conform to the imagined Iranian Self”
unblemished national selfhood
purity fetishism of... <== *purity deeply rooted in religion* [?]
...................................
(issues) politics of liberation:
•that liberal democracy requires common basis for culture and society
•identity politics:
◦“the most profound and potentially most radical politics come directly out of our own identity, as opposed to working to end somebody else's oppression” (Eisenstein)
◦invites people to stay in, to look inward, to obsess over the body and the self, to surround themselves with a moral forcefield to protect their worldview
◦a particular identity is opposing all people who belong to a particular identity
◦naming and claiming lived experience, and the authority arising from that
◦[no more?] sexual orientation (that it is now only about disrupting the mainstream)
◦(in the context of cultural negotiations) *strategic essentialism*: (despise strong differences in members of) minorities to temporarily “essentialize” themselves (forward their group identity) in a simplified way to achieve certain goals, to use hegemonic discourses to reform the understanding of “universal” goals
◦class-based politics are identity politics
◦to bring people together based on a shared aspect of their identity --> fail to examine di[...]
(173525)[...notes/sanaan full text.txt]%59.8[...]most radical politics come directly out of our own identity, as opposed to working to end somebody else's oppression” (Eisenstein)
◦invites people to stay in, to look inward, to obsess over the body and the self, to surround themselves with a moral forcefield to protect their worldview
◦a particular identity is opposing all people who belong to a particular identity
◦naming and claiming lived experience, and the authority arising from that
◦[no more?] sexual orientation (that it is now only about disrupting the mainstream)
◦(in the context of cultural negotiations) *strategic essentialism*: (despise strong differences in members of) minorities to temporarily “essentialize” themselves (forward their group identity) in a simplified way to achieve certain goals, to use hegemonic discourses to reform the understanding of “universal” goals
◦class-based politics are identity politics
◦to bring people together based on a shared as[...]
(173527)[...notes/sanaan full text.txt]%59.8[...] the mainstream)
◦(in the context of cultural negotiations) *strategic essentialism*: (despise strong differences in members of) minorities to temporarily “essentialize” themselves (forward their group identity) in a simplified way to achieve certain goals, to use hegemonic discourses to reform the understanding of “universal” goals
◦class-based politics are identity politics
◦to bring people together based on a shared aspect of their identity --> fail to examine differences among themselves
*solidarity does not require identification, but a willful act of alliance*
...................................
سپردن کتاب به حرق و غسل
ضعیفه دانا
(for Attar:)
حال =/= حفظ
کار =/= قال
عیان =/= بیان
اسرار =/= تکرار
علم لدنی =/= علم کسبی
جوشیدن =/= کوشیدن
حال + کار ==> سخن
حفظ + قال ==> سخن
قرآن و اخبار و لغت و نحو و تصریف
اهل طریقت --> زبان خود (را میخواهد)
اهل شریعت --> اخبار (کفایت میکند)
imperative عطار --> وظیفه ساختن
(for Attar:) از دل --به--> (<--؟--) صحرا
باز شدن در سخن ==> شطح =/= سواد مفتی
}== حرکت اسرار
[شطح: بیرون شدن از کناره ی رودخانه, deviation]
نظایرات عجیب
مضمرات غیب
سر به جوشش ==> زبان به سخن
دل --> زبان --> رو ؟
(arabic/european) --> (عجمی)
راستی =/= صحت
| |
(عبارت =/= نیت)
معاملت در رضا پسندیده است =/= معاملت در صبر
رضا: چنان که دارد چنان باشد (هیچ)
شطح بایزید:
خانه --> خداوند خانه --> *هیچ*
بایزید: بیچاره بایزید، سی سال است تا من بایزید را می طلبم و نام و نشان او را نمی یابم. (id)
describable موصوفی: چیزی که وصفش می توان کرد
بازدید = دیده شدن /آفتاب صفت
دانستن = اعتقاد داشتن /زمین شکل
یادداشت = ذکر /آب نهاد
ماضی استمراری ~~--> ی
فعل متحرک در جمله (بی جایگاهی فعل) ==> خودجوشی و خود انگیختگی اندیشه و کنش کلامی
نوآوری innovation ==> “جهان خود” (your world) [~ آفرینش هنری، سبک خود، etc.]
=/= نحو: پیوند ارگانیک با جهان دیگران
=/= ابداع: poiesis
(we are [...]
(173528)[...notes/sanaan full text.txt]%59.8[...] و نام و نشان او را نمی یابم. (id)
describable موصوفی: چیزی که وصفش می توان کرد
بازدید = دیده شدن /آفتاب صفت
دانستن = اعتقاد داشتن /زمین شکل
یادداشت = ذکر /آب نهاد
ماضی استمراری ~~--> ی
فعل متحرک در جمله (بی جایگاهی فعل) ==> خودجوشی و خود انگیختگی اندیشه و کنش کلامی
نوآوری innovation ==> “جهان خود” (your world) [~ آفرینش هنری، سبک خود، etc.]
=/= نحو: پیوند ارگانیک با جهان دیگران
=/= ابداع: poiesis
(we are interested in strange because we are strange ourselves?)
غریب با غریب الف گیرد (؟)
| |
خود ذکر غریب
شعر - شرع◦ عرش
| | |
؟ قانون جهان منظم
ajayeb (شگفتی رویداد نامتعارف) ==> تبدیل شدن سوژه به ابژه tabdil shodan-e suje be obje
Kelile Demne (indian style) --> story within story
=/=
Attar's Tazkirat al-Awliya --> list
نوشتم باد، آنچه دید.
...از بهر حق عداوت کرد(ن)
غیب --> غریب --> غرایب --> عجایب --> نامه
نفاق =/=؟ contradiction
| |
(در خود) (split)
...................................
amoral, amorphous or polymorphous
to reside under the mark of ambiguity
[to be careful with the figure of trickster -->] trickster represents an archetype of transformation (rebirth?) and a symbol of life, [with] humor, irony (and self-irony), as well as the confrontation between the comic and the tragic --> situates the trickster between the *world's balance and unbalance*
(migration or) migrant: (~= fugitive:) individuals who are reborn existentially precisely through the act of the escape, in order to trick their persecutors ==> survive
[=/= the juggler: Nicolas]
Mohaghegh's proposal: *to lie our way into the lie*
-how and where is my unreal located in my work on bestiaries?
past --> forsaken ancients
outside --> time of disappearance
seduction: immersion in style
our guardian: the thief
(learning from Mohaghegh and Cinderella to be/operate for each other) between:
orchestrator (influence, innovation, experimentation --> laboratory)
partner (equivalence, benefit, reciprocity --> alliance)
slave (captivity, labor, devotion, service, worship --> bondage)
--or--> l.a.b. stands for: laboratory, alliance, bondage {bondage should be part o[...]
(173529)[...notes/sanaan full text.txt]%59.9[...]
the question/problem of: incompatibility of past and present, there and here
object of event or journey (expedition, venture,)
story of the “archive of...” : collection of savored differences
the unreal is not always imaginative or speculative
it is sometimes:
a drive (suffering, passion,)
a password (encryption)
a device (machine, guide,)
accidental and chosen
the character’s wisdom, impulse, cunning, courage (endangerment), innocence (purity), violence (rage, atrocity)
intelligence: diabolical perception
...................................
(to achieve) the perfect secret: a secret that when revealed remains a secret (a riddle, a puzzle ~= monster: confrontation of the raw unnamable)
future liar --> to resurrect (in the form of fable or rumor):
•fake archive (=/= real witness)
•buried forged artifacts in some gamble
-
--> future out of sync (hyperbolic commons) ==> (an aesthetic of) temporal deviation [=/= messianic time of revolution, historical time of modernity, chronological time of capitalism,] --> (the task of) **thinking untimely**:
•forgetting
•erasure
•recreative
(Artaud's vampiric schizophrenic untimeliness...)
(Sina + Mohaghegh's) *existential radicalism*
night: underground of time
where other things can happen
a phenomena where people encounter mercilessly anonymous indifferent impersonal inhuman nature of the universe
(Mohaghegh's work on the renditions of nocturnality)
(carnaval's) multiple forms [prototype after prototype] --> formfullness =/= (deconstruction's) formlessness
...................................
ordering ==> violence, exclusion, injustice, sacrifice =/= ~=> residue (of ordering --Serres--> its excluded inessential, peripheral, parasitic) *thermal exciter*
•the anthologizing, selecting, and ordering act @Marialena
•with the discourse of parasite we are at including and inclusion
now our relationship to knowledge is to be more extravagant and parasitic =/= economic and fast
every time we write (sometimes referring the reader to the dictionary) we are also reviving language
...................................
criminal's relation to the dark (fugitive, dealer, prowler ولگرد) =/= wanderer's relation to the dark (nomad, sojourner, sleepwalker)
Mohaghegh --on--> sub-identities whose survival relies upon a certain exact mastery of night's formulas + learning its conceptual-experiential relations to: time, space, fear, nothingness, desire, death, forgetting, enigma, solitude, sensation, vision, secrecy, monstrosity, the body
night
•[where one] fathoms otherwise
•the time-space of the visionary, the i[...]
(173531)[...notes/sanaan full text.txt]%60[...]ologies of the night-traveler:
•the old boat-passengers once placed under enforced isolation
•the exiles displaced from occupied homelands
•the marauding sectarian factions who patrolled city streets each night (darkness = ideology)
•the slaughtered minorities traversed into non-being
•night-revelers عیاش
•
militant storyteller
phantom ancestors
phantom offsprings
nightclub: a place of nocturnal survival
club manager
lighthouse-keeper
(catastrophic imagination --> fable of) slum = the true face of the city
persecuted, transient, unrescued
(wunderkammer) a cabinet of curiosities (~/?= pandora's box) of subjects, objects, atmospheres, associates, body parts
ontocidal: decimation of Being, both individual and universal
medieval islamic world renders us countless templates linking night to sacred and profane realms: stories of augury, mantic beings, and vatic utterances in circulation from all sides
Thousand and One Nights
god's turbulent relation to obscurity
crescent moon
...brilliant speculative accomplishment of the Golden Age of Islamic Thought now a dark age of its own
معراج miraj (Mohaghegh's Dante's ascension)
sky-voyage of the Prophet Mohammad from Mecca to Jerusalem and then upwards into heavenly spheres, filled with supernatural descriptive passages of guardian angels, paradisiac gardens, hell-bound valleys, meteorological orbits, fatal latitudes and meridians, and the gargantuan throne of God itself
night-journey: spiritual + corporeal --> prophetic night (of strange breathing apparatus <-- angelic wing)
angel's wing [that spans entire worlds] --reopens--> (the relational channel between) desire & fear
(descriptions of seeing an angel's body)
==> sarin, cyclosarin, tabun, soman
==> respiratory failure, diaphragm hyperactivity, fainting, pupil constriction, salivation, myoclonic jerks (muscle spasms), cardiac arrest
}--> synaptic breakdown ==> cholinergic crisis --> captive in a state of poisonous ventilation
buraq: a chimera of: animality + humanoid + gemological (multiplicies) + machinic + vegetal + spectral (virtues) =/= taxonomical purity of creation
•stretch the barometers of hybridity, androgeny, disproportionality
•zig-zagging, levitation, elliptical arcing
•like a horse, smaller than a mule and bigger than a donkey. Its face was like a human's face, and its ears were like the ears of an elephant...Its head was of ruby, its wings of pearl, its rump of coral, its ears of emerald, and its belly of red coral. Its eyes were like glittering stars, and its tail of pearl, and its reins of light
--> vehicle to traverse from geographical to cosmological spac[...]
(173532)[...notes/sanaan full text.txt]%60.2[...] 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 [residuum alone is left to control the universe?]
Ishtar
guardian of prostitutes
surrounded in myth by death and disaster
goddess of contradictory connotations and forces (fair play & enmity, etc,)
Lillith (derived from the Akkadian lilitu: evening creature, specter, or monster)
kidnapping sleeping children
(according to the Babylonian cosmology) night requires (non-identitarian) gods capable of abomination (backstabing)
-recognized by their tangible outlines as actual constellations in the night sky
-related to the more expansive domains of animality, vehicles, and objects
-emanate from a perceptual faculty closer to the child's imagination of cloud-shapes (=/= archetypal meaning)
Tiamat
primordial goddess of the salt sea, darkness, chaos, and creation
from the time of permanent nightfall
a destroyer-deity and yet whose sliced body parts form the heavens and earth
represented as unconscious, reckless annihilation and yet also holding diabolical intelligence
bathed in eternal blackness and yet known as “the glistening one”
Girra
dystopian potentials of technological invention
figure of wicked logos (undoing words)
(leader of the terrible)
non-metaphysical and equally nonhumanist devotion to the artificer (apparatus)
cosmic ballistics: scientific field of mechanics concerned with the launching, propulsion, flight, and effect of projectiles (trajectory and impact)
nocturnality and contagion
snakes and dragons of constellations
paradox (the beast)
instrumentality (the builder)
unleashing (the despoiler)
death-spell
نابودی gesture of *extispicy: ancient Mesopotamian practice of reading animal organs (often a sheep's[...]
(173533)[...notes/sanaan full text.txt]%60.4[...]>
death-spell
نابودی gesture of *extispicy: ancient Mesopotamian practice of reading animal organs (often a sheep's liver) spattered upon a wall's surface
-a discipline involved less with knowing than with watching
The Egyptian Book of the Dead
philosophy of night, dusk, shadow
egyptian night-deities
-with astounding narrative-theoretical flexibility
-some slither, hunch, fly, or remain seated
-not residing on Olympian heights but rather in the subterranean below
star-covered nude woman
cow arching over the earth
--> night does rule from transcendent distances but rather envelops (or swallows) whole the existent into its gut (or uterus) [<-- digestion?]
[metaphysics:] (away from) patriarchal gaze --into--> maternal stomach
Khonsu
•bloodthirsty (eating the organs of royal opponents)
•merciful --> [its creative epithets:] traveler, embracer, pathfinder, defender, “He Who Lives on Hearts”
one who resembles his own waning moon
Nephthys
tied to the night of the soul's traversal
sepulchral
(endow pharaohs) with the vision for “that which is hidden by moonlight”
Apep =/= Ra (the light-god)
giant sea-snake said to lurk again in the primordial gloom
evil lizard, *world encircler*
•defeating Apep: basematerial outputs (spit) --to--> elemental properties (fire) --to--> man-made weaponries (lance, knife) --to--> fetishistic physiologies (the left foot) --to--> sympathetic magic (tearing apart of effigies
(sectarian logic?)
desire for clear reactional materiality [=/= sadistic or paranoiac serial killings]
teratological and semi-demonological turn
interjecting thingness, fiendishness, and monstrosity into our midst
night: indefinite definite ~=> nihilistic force of closure
(from) orthodoxy --to--> dramaturgy
(Mohaghegh's theory of) fanatical sovereignty in pagan thought --> ultimate keeping & violation of the law ~= obsessive form & apocalyptic formlessness
(reconciling) *the toxic dialectics of presence & absence* behind every theo-political order : gods walk among us in immanent ambush, hiding in night's open view (of many faces, masks, tongues, robes, tastes, proportions, and gestures), adopt infinite visages, apparels, pseudonyms, and dialects [=/= monochrome trappings of daily identity]
Ahriman =/= fire-god
omnimalevolent side
first destructive spirit
twins of the primeval choice
==> crises of perception
dwelling in non-being
shape-stealer
self-cutting (cooking of his own paranormal tissue)
earthly creation = ruse, net, and temporary prison (a decorative window-dressing to lure the false god away)
a [...]
(173534)[...notes/sanaan full text.txt]%60.5[...]p =/= Ra (the light-god)
giant sea-snake said to lurk again in the primordial gloom
evil lizard, *world encircler*
•defeating Apep: basematerial outputs (spit) --to--> elemental properties (fire) --to--> man-made weaponries (lance, knife) --to--> fetishistic physiologies (the left foot) --to--> sympathetic magic (tearing apart of effigies
(sectarian logic?)
desire for clear reactional materiality [=/= sadistic or paranoiac serial killings]
teratological and semi-demonological turn
interjecting thingness, fiendishness, and monstrosity into our midst
night: indefinite definite ~=> nihilistic force of closure
(from) orthodoxy --to--> dramaturgy
(Mohaghegh's theory of) fanatical sovereignty in pagan thought --> ultimate keeping & violation of the law ~= obsessive form & apocalyptic formlessness
(reconciling) *the toxic dialectics of presence & absence* behind every theo-political order : gods walk among us in immanent ambush, hiding in night's open view (of many faces, masks, tongues, robes, tastes, proportions, and gestures), adopt infinite visages, apparels, pseudonyms, and dialects [=/= monochrome trappings of daily identity]
Ahriman =/= fire-god
omnimalevolent side
first destructive spirit
twins of the primeval choice
==> crises of perception
dwelling in non-being
shape-stealer
self-cutting (cooking of his own paranormal tissue)
earthly creation = ruse, net, and temporary prison (a decorative window-dressing to lure the false god away)
a sunless place
mortal transactions (of civilizational, philosophical, religious, and moral trials)
night-raid
nocturnal fierceness
asceticism of the warrior
asceticism of the night-watchman
(Goda riding with the) exponential disinformation of legend
learn to talk with night <-- not indicative of a knowing subject
--> to become both hypnotized & hypnotic whisper
language of mood (subtle movements of):
•temperature drops
•intermittent gusts of air and wind
•snapping of tree branches
•shooting comets of sky
Bronze Age eschatologies
queen of riddles
cosmic idolater
her language never argues, only propositions
dark thoughts
evanescing moon
...guerilla leader who fled into the mountains and froze to death beneath the night sky
thoughts of
•obvious separation (from family, lovers)
•potential victory and loss (fatalistic struggle)
•futility of human experience amid insects and animals creeping in his midst (transfigured)
*night <--tied--> wondering*
*night <--tied--> upris[...]
(173536)[...notes/sanaan full text.txt]%60.6[...]open view (of many faces, masks, tongues, robes, tastes, proportions, and gestures), adopt infinite visages, apparels, pseudonyms, and dialects [=/= monochrome trappings of daily identity]
Ahriman =/= fire-god
omnimalevolent side
first destructive spirit
twins of the primeval choice
==> crises of perception
dwelling in non-being
shape-stealer
self-cutting (cooking of his own paranormal tissue)
earthly creation = ruse, net, and temporary prison (a decorative window-dressing to lure the false god away)
a sunless place
mortal transactions (of civilizational, philosophical, religious, and moral trials)
night-raid
nocturnal fierceness
asceticism of the warrior
asceticism of the night-watchman
(Goda riding with the) exponential disinformation of legend
learn to talk with night <-- not indicative of a knowing subject
--> to become both hypnotized & hypnotic whisper
language of mood (subtle movements of):
•temperature drops
•intermittent gusts of air and wind
•snapping of tree branches
•shooting comets of sky
Bronze Age eschatologies
queen of riddles
cosmic idolater
her language never argues, only propositions
dark thoughts
evanescing moon
...guerilla leader who fled into the mountains and froze to death beneath the night sky
thoughts of
•obvious separation (from family, lovers)
•potential victory and loss (fatalistic struggle)
•futility of human experience amid insects and animals creeping in his midst (transfigured)
*night <--tied--> wondering*
*night <--tied--> uprising*
*night <--tied--> possession + dispossession*
*night <--tied--> countdown* شمارش معکوس
*night <--tied--> disappearance*
*night <--tied--> abdication*
*night <--tied--> dismay* جبن
*night <--tied--> obscenity* جبن
***night --to--> bring the mind elsewhere***
Mirza Kuchak Khan
Jangali
...once the leader of the jungle movement; now the jungle will confiscate him
(tactics of the willed unknown)
inspiration <--> madness
horoscope <--> puppetry
sensitivity to lower-grade intimation ==> gaining of subtle lunatic powers (in the arts as well #feedback):
•slight paranoiac ability
•slight manic ability
•slight delusional ability
•slight schizophrenic ability
•slight obsessive ability
•slight melancholic ability
when dreams replace sleep
when the dead pass into the deep of the night
when night's deep appears in those who have di[...]
(173537)[...notes/sanaan full text.txt]%60.6[...]it emanates (not designed) from beyond sense that the artist is not in charge of, dangerous causative flicker
~ ‘art = charisma’ [= cause & effect]
--Morton--> (bad idea of) art ==> charismatic causality
force-like animal magnetism
magic = causality + illusion
appearance and essence are two different sides of Mobius strip
(pre-neolithic -->) *we live in a world of tricksters* (raindrops are tricksters,,,)
incomprehensible charisma of kitsch
(the objects in my room contain a palpable enjoyment that is without me, found objects that spray charismatic causality [without devotion or trust])
...................................
(Zizek's) Lacan four discourses via porn actress facial stages:
1- ecstatic state --> overwhelmed
2- serious --> hard work, instrumental control
3- boredom --> ignorance, indifference
4- mocking --> is this all you can do, smile
...................................
body...
how to feed it
when to fast
how to soothe
moisturize
let go
heal
you can't grasp your body once and for all --> one can only bear witness and offer testimony (<--Avital-- this is why writing is so often bound up with illness, “writer = invalid”)
cultural phantasms of bodily mutation
the body never stays put long enough to form self-identity --(this is why)--> our ancestors used to fast-forward and just lose it [transcending the body]
in Dostoevsky
body is variously insulted and humiliated --> subjected to injury (an injury capable of language and disclosure)
--> idiocy offered a delicate conflagration of soma + psyche
illness: the stealth master (the teacher whose lesson is unremittingly opaque yet purposeful)
(when you get hurt -->) body: “Honey, I’m home, I am your home.”
your body fighting for you
healing without cure
illness --Avital--> essentially related to the experience of injustice ~= your Geworfenheit
• illness visits you at will and does what it wants to your body (stinging surfaces you didn’t know you had)
•illness gives access to the devotional mode of surrender (abandoning to itself something other than the self)
•illness brings with it an alternative system of ecstasy and meaning
•*illness: an inescapable condition of being*
-
(Dostoevsky's Myshkin) suffers a sacred illness
[your?] heritage -->
backed up by literature
backed up by philosophy
claimed by mythology
*epilepsy* (has a place in the history of thought) --> the Idiot's illness
•between psyche & soma
•between the *theory of trauma* (which focuses the history of the subject) & the *theory of fantas[...]
(173538)[...notes/sanaan full text.txt]%60.8[...]stages:
1- ecstatic state --> overwhelmed
2- serious --> hard work, instrumental control
3- boredom --> ignorance, indifference
4- mocking --> is this all you can do, smile
...................................
body...
how to feed it
when to fast
how to soothe
moisturize
let go
heal
you can't grasp your body once and for all --> one can only bear witness and offer testimony (<--Avital-- this is why writing is so often bound up with illness, “writer = invalid”)
cultural phantasms of bodily mutation
the body never stays put long enough to form self-identity --(this is why)--> our ancestors used to fast-forward and just lose it [transcending the body]
in Dostoevsky
body is variously insulted and humiliated --> subjected to injury (an injury capable of language and disclosure)
--> idiocy offered a delicate conflagration of soma + psyche
illness: the stealth master (the teacher whose lesson is unremittingly opaque yet purposeful)
(when you get hurt -->) body: “Honey, I’m home, I am your home.”
your body fighting for you
healing without cure
illness --Avital--> essentially related to the experience of injustice ~= your Geworfenheit
• illness visits you at will and does what it wants to your body (stinging surfaces you didn’t know you had)
•illness gives access to the devotional mode of surrender (abandoning to itself something other than the self)
•illness brings with it an alternative system of ecstasy and meaning
•*illness: an inescapable condition of being*
-
(Dostoevsky's Myshkin) suffers a sacred illness
[your?] heritage -->
backed up by literature
backed up by philosophy
claimed by mythology
*epilepsy* (has a place in the history of thought) --> the Idiot's illness
•between psyche & soma
•between the *theory of trauma* (which focuses the history of the subject) & the *theory of fantasy* (which refers to transference and countertransference)
•the only illness to have its own mythological figure -->
•madness
•visionary excess
herald of epilepsy: Hercules, Buddha, Alexander the Great, Julius Caesar, Napoléon, Lord Byron, Pascal, Van Gogh, Dostoevsky, etc.
foolishness
drunkards
maniacs
the pathologically resentful
the envious
a rapist
a crowd of cheaters
classic neurotics
subjects of delusional rantings
subjects of criminal intent
conscious =/= unconscious =/= drive
contract to his illness
manipulations of care
the sick often find someone who is even sicker to take care of (<-- the case with the Prince)
[...]
(173539)[...notes/sanaan full text.txt]%60.8[...]ue yet purposeful)
(when you get hurt -->) body: “Honey, I’m home, I am your home.”
your body fighting for you
healing without cure
illness --Avital--> essentially related to the experience of injustice ~= your Geworfenheit
• illness visits you at will and does what it wants to your body (stinging surfaces you didn’t know you had)
•illness gives access to the devotional mode of surrender (abandoning to itself something other than the self)
•illness brings with it an alternative system of ecstasy and meaning
•*illness: an inescapable condition of being*
-
(Dostoevsky's Myshkin) suffers a sacred illness
[your?] heritage -->
backed up by literature
backed up by philosophy
claimed by mythology
*epilepsy* (has a place in the history of thought) --> the Idiot's illness
•between psyche & soma
•between the *theory of trauma* (which focuses the history of the subject) & the *theory of fantasy* (which refers to transference and countertransference)
•the only illness to have its own mythological figure -->
•madness
•visionary excess
herald of epilepsy: Hercules, Buddha, Alexander the Great, Julius Caesar, Napoléon, Lord Byron, Pascal, Van Gogh, Dostoevsky, etc.
foolishness
drunkards
maniacs
the pathologically resentful
the envious
a rapist
a crowd of cheaters
classic neurotics
subjects of delusional rantings
subjects of criminal intent
conscious =/= unconscious =/= drive
contract to his illness
manipulations of care
the sick often find someone who is even sicker to take care of (<-- the case with the Prince)
(according to Nancy -->) literature has always tried to produce the body (which philosophy suppresses)
any discussion of the body risks engaging a double bind (a psychosis):
•failure to produce a discourse on the body
•failure not to produce discourse on the body
--Nancy--> *the sick body* (in a frenzied state of belated, compensatory awakening) --demands--> a reading (interpretive and diagnostic strategies) that often culminate in *an excess of discourse* ==> opens up the space of necessary obscurity by which our bodies come to us
Nancy --> The body does not know; but it is not ignorant either. Quite simply, it is elsewhere. It is from elsewhere, another place, another regime, another register [not an “obscure” knowledge, or a “pre-conceptual” knowledge, or a “global,” “immanent,” or “immediate” knowledge]
•philosophy calls “body” presupposes the determination of something like an
authority of “immediate knowledge,” a contradiction in terms, which inevitably becomes “med[...]
(173540)[...notes/sanaan full text.txt]%60.9[...]n suddenly something seemed torn asunder before him; his soul was flooded with intense inner light. The moment lasted perhaps half a second, yet he clearly and consciously remembered the beginning, the first sound of the fearful scream which broke of itself from his breast and which he could not have checked by any effort. Then his consciousness was instantly extinguished and complete darkness followed.
(going to fetal position)
seizure: an enactment of a wish to return to the womb
epilepsy --Sutterman--> sadomasochistic phantasms that feature the self as murdered child
breaking a prized vase
delivering rants in place of conversation
Dostoevsky's idiot:
•repugnant
•uncanny
•a kind of Bataillean reversal (at bottom is unmistakably Christian)
•provokes love
according to Dostoevsky: *idiot ==provoke==> love*
Faust had reported that two souls inhabit his body [==> switching body types] {--> two sick bodies} (hallucinated + internalized)
1. the ailing body --> you can get rid off with drugs (dealt with Mephistopheles)
2. the abandoned body --> inglorious corpse
body doubles reflecting one another (---> go to mirror)
Avital --✕--> movements [such] as Positive Action, Positive Choices, and the marks of similar tags of empowerment that issue from the hope that we know what we’re doing, that we can take charge and act up and affirm our bodies, our selves, that we can now stop being victims and relinquish passivity.
torturer <--> healer
...................................
شطح shath: literary technique (san'at adabi صنعت ادبی)
(jCzF0RD-a_M)
shath: contradictory speech (kofr + iman)
del-bari (dressing up and going out[?]) =/= gush be harf kasi dadan (listening)
گوش به حرف کسی دادن =/= دلبری
خجسته khojaste: thinking all the time that everyone is saying hello to you
Hafez = connected pockets of meaning =/= Ferdosi's organized pockets of meaning =/= bestiary's listed pockets of meaning
...................................
indian ocean diaspora
indian ocean slave trade ==> atlantic slave trade and the new-world diaspora
Lee --> influence of African and afro-iranian people on other iranians and on persian society and culture
Ziba Khanum (d. 1932 Yazd)
the life of one enslaved African woman who lived in iran
(recovering what can be recovered of their industrial lives)
iranian history --> issues of:
•race
•gender
•religion
•elite social and economic networks
•nature of slavery
•value of subaltern history
the idea of (academioc study of) history: study of structures, institutions, abstractions ==[...]
(173541)[...notes/sanaan full text.txt]%61[...]ith drugs (dealt with Mephistopheles)
2. the abandoned body --> inglorious corpse
body doubles reflecting one another (---> go to mirror)
Avital --✕--> movements [such] as Positive Action, Positive Choices, and the marks of similar tags of empowerment that issue from the hope that we know what we’re doing, that we can take charge and act up and affirm our bodies, our selves, that we can now stop being victims and relinquish passivity.
torturer <--> healer
...................................
شطح shath: literary technique (san'at adabi صنعت ادبی)
(jCzF0RD-a_M)
shath: contradictory speech (kofr + iman)
del-bari (dressing up and going out[?]) =/= gush be harf kasi dadan (listening)
گوش به حرف کسی دادن =/= دلبری
خجسته khojaste: thinking all the time that everyone is saying hello to you
Hafez = connected pockets of meaning =/= Ferdosi's organized pockets of meaning =/= bestiary's listed pockets of meaning
...................................
indian ocean diaspora
indian ocean slave trade ==> atlantic slave trade and the new-world diaspora
Lee --> influence of African and afro-iranian people on other iranians and on persian society and culture
Ziba Khanum (d. 1932 Yazd)
the life of one enslaved African woman who lived in iran
(recovering what can be recovered of their industrial lives)
iranian history --> issues of:
•race
•gender
•religion
•elite social and economic networks
•nature of slavery
•value of subaltern history
the idea of (academioc study of) history: study of structures, institutions, abstractions ==> generalizing categories (such as slavery, freedom, modernization, etc.) =/= (biographical turn) towards biography of one woman
****(biography ~~>) *personal experience* =/= (category of) slavery: an abstraction that bunches together and confuses historical instances of displacement, isolation, dependence, unfree labor****
(--Cinderella-->)
personal experience =/= displacement
personal experience =/= isolation
personal experience =/= dependence
personal experience =/= unfree labor
19th century iran (--> estimations:)
•one/two million slaves exported into persian gulf (to Bandar Abbas in iran) from east-african/indian-ocean trade
•two-thirds of the slaves were african woman and girls, almost always destined for residence in wealthy households (as domestic servants and concubines)
1868 census conducted in Tehran: 2.6% of the civilian population of the city was designates as african slaves and/or “household servants”
categories of slave/servant in shii iran:
•nokar نوکر male servant[...]
(173543)[...notes/sanaan full text.txt]%61.1[...]he new-world diaspora
Lee --> influence of African and afro-iranian people on other iranians and on persian society and culture
Ziba Khanum (d. 1932 Yazd)
the life of one enslaved African woman who lived in iran
(recovering what can be recovered of their industrial lives)
iranian history --> issues of:
•race
•gender
•religion
•elite social and economic networks
•nature of slavery
•value of subaltern history
the idea of (academioc study of) history: study of structures, institutions, abstractions ==> generalizing categories (such as slavery, freedom, modernization, etc.) =/= (biographical turn) towards biography of one woman
****(biography ~~>) *personal experience* =/= (category of) slavery: an abstraction that bunches together and confuses historical instances of displacement, isolation, dependence, unfree labor****
(--Cinderella-->)
>
personal experience =/= displacement
personal experience =/= isolation
personal experience =/= dependence
personal experience =/= unfree labor
19th century iran (--> estimations:)
•one/two million slaves exported into persian gulf (to Bandar Abbas in iran) from east-african/indian-ocean trade
•two-thirds of the slaves were african woman and girls, almost always destined for residence in wealthy households (as domestic servants and concubines)
1868 census conducted in Tehran: 2.6% of the civilian population of the city was designates as african slaves and/or “household servants”
categories of slave/servant in shii iran:
•nokar نوکر male servantkh
•khedmatkar خدمتکار female servant
•kaniz siah کنیز سیاه female black slave/servant
•khajeh خواجه male black slave/servant
•gholam siah غلام سیاه male black slave/servant
/>
issues of:
•race
•religion
•assimilation --> *enslaved africans were not given (arabic) muslim names, but were assigned persian names as part of the process of assimilation into persian households* [Dade: persian for nanny, nursemaid]
Ziba Khanum
she is remembered by her great-grandchildren as their earliest ancestor
her descendants relate different stories of her origin as part of family lore
she was purchased in Zanzibar, others suggest Mombasa (--> as commodities slaves were classified by country of origin: habashis were regarded as the most beautiful, intelligent, expensive slaves, followed by bambasis, then nubis and zanjis [these term refere to the ports])
modern rationalization for Ziba's sexual relationshipto Haji Muhammad Ali:
•Haji took her a concubine wuth the permission of his wife
•because his wife was sick and could no longer serve him
•master married Zib[...]
(173545)[...notes/sanaan full text.txt]%61.1[...] census conducted in Tehran: 2.6% of the civilian population of the city was designates as african slaves and/or “household servants”
categories of slave/servant in shii iran:
•nokar نوکر male servantkh
•khedmatkar خدمتکار female servant
•kaniz siah کنیز سیاه female black slave/servant
•khajeh خواجه male black slave/servant
•gholam siah غلام سیاه male black slave/servant
issues of:
•race
•religion
•assimilation --> *enslaved africans were not given (arabic) muslim names, but were assigned persian names as part of the process of assimilation into persian households* [Dade: persian for nanny, nursemaid]
Ziba Khanum
she is remembered by her great-grandchildren as their earliest ancestor
her descendants relate different stories of her origin as part of family lore
she was purchased in Zanzibar, others suggest Mombasa (--> as commodities slaves were classified by country of origin: habashis were regarded as the most beautiful, intelligent, expensive slaves, followed by bambasis, then nubis and zanjis [these term refere to the ports])
modern rationalization for Ziba's sexual relationshipto Haji Muhammad Ali:
•Haji took her a concubine wuth the permission of his wife
•because his wife was sick and could no longer serve him
•master married Ziba after his wife's death
there were no barriers (either legal, religious, moral) to a master taking a slave as his concubine
both *slavery* and *concubinage* were recognize and regulated by islamic law (shari'a)
umm-walad ام ولد mother of the son --> slave woman کنیز impregnated by her owner, thereby bearing a child
--Lee-> slave woman might, under these circmustances, have a strong incentive to bear a child by her master, in order to move toward the center of her master's household, to protect herself from sale, to free her child and herself, and to inherit part of the master's wealth (through her offspring) <-- the sexual aspects of the relationship were considered incidental ضمنی and carried no moral stigma or social shame [=/= children born to slave fathers were slaves]
gathering of men (were held regularly) as social occasions for business, entertainment, smoke opium, etc.
clandestine conversations were not unusual
shari'a was interpreted and administrated by shii clerics in Yazd, and there was always room for manipulation of the law
Ziba Khanum's situation illustrates the problem of applying western legal categories of “slave” and “free” to the lived experience of enslaved women in iran
(her legal status as a free woman had little consequence <-- she remained dependent of the family and lived in their household)
***limited value of “slave =/= free” --Lee[...]
(173546)[...notes/sanaan full text.txt]%61.1[...]d, belonging, community solidarity, wealthy patron)--with--> implications of dependence, obedience, obligation
•any such freedom would have left an individual *isolated* and *vulnerable*
****
all enslaved persons (and akk other persons) in 19th century iran necessarily were *embedded in muslim households* and moved along a continuum of whatever situation of power, respect, wealth, independence they might be able to *negotiate*
#Cinderella
****
women --> at the margins of wealth and power --> slave women most especailly (they moved toward the center by:)
1. performed valuable domestic duties
2. became the master's regular sexual partner
3. bore the master child
the goal of most women (slave or not) om 19th century iran --> to negotiate the most respected position (within the family that they found themselves attached to) <-- **the defining factor was gender, rather than slavery**
--> for example Ziba Khanum's free life after the death of her master was determined by *gender* more than her previous *slave status* or by *perceptions of race*
babi movement in 1844 iran
baha'i teachings of detachment and resignation in the face of adversity
Ghulam Ali by the end of hi life was the largest landowner in the vity and extremely influential in politics and business affairs [he had three kaniz: Fezzeh (silver), Zaffaron (saffron), Shireen (sweet)]
...complete disappearance of the african diaspora in iran (!!??)
Lee: how Ziba Khanum's life be represented and understood?
Spivak forcefully and poignantly demonstrates the appropriation of subaltern voice of the british imperialist “civilizing mission” by indian nationalists and marxist theorists in support of revolutionary ideologies --> the absent and silent subaltern can be represented in support of any position at all
Spivak suggests that a history of subaltern people (individual or conceived as a class) cannot be written at all + should not be attempted
~/=
Eve Troutt Powell --> *the danger of applying american abolitionist narratives and assumptions of atlantic slavery to very different situations in islamic realms*
(Lee making Spikvak's question specific -->) can Ziba Khanum ever speak? Lee's answer is no
we have no access to her thoughts or her inner life --but--> that does not mean her life is without meaning or value to history
*we must listen for the african voice in iran even when it cannot be heard*
siah siyah سیاه: afro-iranian children (descendants of african woman slaves served as domestic servants and concubines) who remained in iran, married local people, and could live normal lives as iranians (although they might be identified as black)
==> *some percentage of the iranian population is of african descent (especially among the weal[...]
(173547)[...notes/sanaan full text.txt]%61.3[...]religious visual art*
(Elias's) aesthetic: social imagination, creating reaction without words (= showing)
=/= telling
=/= nonutilitarian form of contemplation of art
=/= cognitive
Western mid 18th century philosophy ==> “aesthetics”
lower cognitive faculties
experience of sensate body
how the world strikes the body
emotional and affective response
modern aesthetics --> contemplation of beauty (superior to idleness and boredom <-- some sort of failure of moral vigilance)
“art = description of beauty”
==> Kant: aesthetics = sublime beauty (=/= quotidien)
}--> (fable of) the idea that **beauty engenders virtue** --> the beauty must be formal
(social system --> people) interacting with visual objects
making consumer choices [--(is not always)-->] interacting with visual objects in ways that further ideological formations
>
*religious reaction to sensory inputs are aesthetic* <-- they anticipate knowledge to be revealed in the future =/= rest contemplatively in the present
*religious gaze = apocalyptic glance*
=/= Kantian aesthetics (noninstrumental form of enjoyment)
Plato + Aristoteles ==> premodern islamic thinkers --> “beauty = virtue” (harmony of physical and moral)
(problem with) philosophical aesthetics of disinterested contemplations --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:)
crueltyruelty, 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[...]
(173548)[...notes/sanaan full text.txt]%61.5[...]of physical and moral)
(problem with) philosophical aesthetics of disinterested contemplations --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[...]
(173549)[...notes/sanaan full text.txt]%61.5[...]us = behavioral
•Otto --> location of religion: a fascinating incomprehensible force outside of the human person
•Eliade --> essential unity of the religious (~= commensurate human behavior)
•Elias --> manifestation of belief and ideology in visual written emotive forms --functionalist--> [*]religion = visual art
visual material --serve-->
•aesthetic
•generator of meaning
•generator of affirmation شعاری
•icon
•talisman
•objects imbued with religious function
•token of aspiration
•instrument of aspiration (or other emotions)
•explicit reminder (of good behavior)
•gesture towards a better future : wish images
•
seeing = embodied act (---> go to Gossip Girl)
•(individuals make complicated interpretive choices concerning) what to look at & what they have seen
•*we feel through, about, from the visual* ~= visuality is embodied ~= visuality is multisensory + emotional
•Merleau-Ponty --> prereflective bodily consciousness: ‘body = instrument of comprehension’ (all material and other objects are woven into the body's fabric) --example--> blind man's stick
•[Groz --> phantom limb]
(Asad > Elias) power of things is their ability to act within a network enabling conditions (physical + mental --> feeling, remembering, hoping) -->{capacity of objects ==> society and politics become vitally material}
(the idea of power:) objects have agency in the complex web of interactions that joins them to other [--> object having itinerary] =/= objects have abilities or sentience that they use autonomously [--> object having life]
}--Elias--> critique of the idea of scopic regime
Elias furnishing the minimum information necessary to create an informed context (to frame of discussion) =/= give comprehensive history (about iran, pakistan, or turkey)
objects --> *affecting presence* (objects elicit affects)
[*]object: location of emotion, happiness pointer (---> go to index finger)
visual object: signifier of individual and collective emotion and aspiration
index
we do not have access to reliable system of deductible reasoning that assures us of an accurate interpretation of one value to the index --> lack of precise causative relationship between *observed phenomena* and their *affective consequences* (manifested on individuals and human societies)
}<-- this plagues visial material cultural studies
(Gell's notion of) abduction: a form of reasoning to abduce a possible (=/= actual) agent or effect
abductive reasoning (=/= deduction, communication, translation)
--> ***to analyze and experiment in the lack of data or causal relationships*** (which happens most of the time)
(i have been using the term spec[...]
(173550)[...notes/sanaan full text.txt]%61.6[...]ss to reliable system of deductible reasoning that assures us of an accurate interpretation of one value to the index --> lack of precise causative relationship between *observed phenomena* and their *affective consequences* (manifested on individuals and human societies)
}<-- this plagues visial material cultural studies
(Gell's notion of) abduction: a form of reasoning to abduce a possible (=/= actual) agent or effect
abductive reasoning (=/= deduction, communication, translation)
--> ***to analyze and experiment in the lack of data or causal relationships*** (which happens most of the time)
(i have been using the term speculation as synonym for abduction)
abduction = informed abduction : you need as much contextually relevant information as possible
(learning from Elias)
•specificity of emotions and affects <-- much more interesting
•specificity of objects or people
[*]emotion: object of (unintentional) human manufacture ==> location of human meaning & motivation
...................................
childhood Elias chap2
philosophical notions of selfhood in late antiquity (= islam + europe) ==> study of emotions & feelings
Platonic + Aristotelian : “emotion = ambivalent urges need to be disciplined and harnessed through some process of education” ==> islamic ideas of body & mind
favorite emotion (~ religious expression + motivator) in islam [+ sufism]: love & virtue [--✕--> my interest in hate & monster]
it was only one and half a century ago that William James argued that human mental states were incapable inseparable from our bodily forms (=/= “mind =/= body”)
modern theories of emotion:
•universalism <-- sentimental desire to believe in the essential community of all human beings + appeal of neuroscientific inquiries into the biological bases of emotions + certain linguistics theories [--> for example (the fable of universal emotion) *fear in the face of the enemy* transcends time and space]
•social constructivism <-- 80s sociology and cultural studies
using clinical data for humanistic arguments <-- problematic and unpersuasive
*******generation of new knowledge --approached-->
humanistic method (also applies to art?) --> authoritative: establishing control over the previous scholarship in the field + incremental advancement to collective knowledge
(*written as eureka moments of the revelation of knowledge* --> book: definitive work that closes discussion)
=/=
scientific method --> testing hypothesis, expecting one's own hypothesis to be proven wrong or incomplete in a very short time
(*written as progress reports on findings in ongoing research* --> article)
}--> this makes it dangerous for humanity scholars to take advantage of scientific re[...]
(173551)[...notes/sanaan full text.txt]%61.7[...]uished from one another but are nonetheless distinct
[*]subjectivity: whatever you do set yourself apart from others
Maryam's father, has moved from a version of himself that he knew to other versions of himself of which he did not have prior knowledge
his movement was toward the jinn and then away from them. so not in the series that constituted ‘him’, but also moved toward the series constituting the jinn. a zone of jinn becoming.
(or human becoming for the jinn)
allowing himself to be a multiplicity
“Our faith had become weak and our obligatory worship was suffering.”
is Sulayman (the jinn) then the arc of a certain line of flight for Maryam?
friendship between a human (little sunni girl) and a nonhuman (jinn) [<-- enabled & nurtured by the possibilities of malevolence + generosity] ==> movement within a field of negativity ==Naveeda==> a means of gaining voice
artificiality of need in the everyday --> this view eclipses what is at stake in the everyday life, what jeopardized it internally and externally
...................................
*the formation of selves within contemporary Muslim societies:
(A) existence of multiple selves within an individual, which is context-dependent and intersubjective. the individual may espouse different self-representations at different moments, these are not viewed as inconsistent to the illusion of wholeness (Ewing 1997)
(B) the subject acts on herself in such a way as to make the norm constitute her as pious self. this is a self that is generated through its particular emergence from and interpenetration with, the norm. (Mahmood 2001)
(C) the self as the realm of presubjective possibilities. in Deleuze words “impersonal and pre-individual singularities” exists within a plane of immanence. “far from being individual or personal, singularities preside (take over and govern) over the genesis of individuals and persons; they are distributed in a ‘potential’ which admits neither Self not I, but which produces them by actualizing or realizing itself, although the figures of this actualization do not at all resemble the realized potential.” the actualizations are in link with his plane of immanence. (Deleuze 1990)
a given individual moves between these qualities without necessarily morphing into entirely different selves --> ***difference internal to being***
(that ‘difference’ is internal to being)
to betray the immediate norm (of this society) (to ensure a continued relationship with them)
but i am already moving to my next self
*ethics of listening
(1) gestures as cultural text (Clifford Geertz)
(2) codes to crack the regulative mechanisms of a society (Pierre Bourdieu)
(3) how thinking proceeds apace wi[...]
(173552)[...notes/note jinn.txt]%62.5[...]nued relationship with them)
but i am already moving to my next self
*ethics of listening
(1) gestures as cultural text (Clifford Geertz)
(2) codes to crack the regulative mechanisms of a society (Pierre Bourdieu)
(3) how thinking proceeds apace with gestures, how gestures gather thought, sounded and unsounded, and how voice is incorporative [tending to incorporate or include things] of these gestures
(Heidegger shows)
metaphysical relation: think ==> speech
(only when one speaks, does he think--not the other way around)
temporality of memory
(...it took them two years to remember to tell me this)
possession: is to be struck by any number of somatic illnesses or psychic effects of mysterious origins (Bown 1993)
mythopoetic (registers of Qur'an)
mythopoetic registers of everyday life
Jinn can trick the humans into looking at a copy of them (and then change form or into formlessness)
the copies of time-honored practice of embodying and transmitting the islamic tradition is now haunted by *modern anxieties*
Asb-e Imam-Hossein
it is in islamic tradition that being a muslim entails keeping up the illusory nature of everyday life while also participating in it. (not excessive withdrawal nor excessive attachment)
[why isis breaks this?]
...................................
[✕] technologies of the “here and now”
[✕] semiotic-tech of “elsewheres”
}-->
(separated in the past, *ontological difference*, a fiction) in West: (--> that is why Latour anthropologizes modernism)
*[philosophy]--signals--> here (in Europe and West), selves
*[anthropology]--signals--> elsewhere, others }--> a wannabe disco discourse on Others
}--> (ontological difference between anthropology & philosophy [in their mode of immersion in the metaphysical] is part of) colonial community, a form of ‘negation’ =/= my recent antagonism [the way i am studying is for *extension*{= extending but also standing in tension with, a lineage(=/= rupture)} rather than *negation*]: since i got into Olearius, 2017, I am developing recently a philosphpical-genealogical antagonism. (in Iran we are used to philosophy naturally inhabiting the otherness of Europe, among others, we never see them as anthropological objects, but they see us as such. *we don't think ethnographically about Others*)
}--> my aim is to mix this while i am “here” --> i say life (also power and ethics) comes to attention simultaneously anthropologically and philosophically from elsewhere and here [--> to reed something from the outside ~= reterritorialization (of concepts, interests, affects, percepts,)]--> when concepts are reterritorial[...]
(173553)[...notes/note jinn.txt]%62.6[...]diou 2000, Jameson 2009, Zizek 200k, a counterwave of contemporary dialecticians
dialectics: a habit of thought--variably expressed in anthropology and philosophy and critical theory
postcolonial theory, critical theory, cultural studies <--(descendants of)-- negative dialectics =/= affirmative nondialectics
to notice (over time) in Tehran:
•relations involving intergenerational servitude and nonnegotiable indebtedness
•expressed relations of power
•other modes of spiritual and material relatedness (that would be lost if i were to tell a story that was only a variant of a master-slave dialectic)*
•ascetic qualities
•activist qualities
•*ways in which state power is implicated (behampichidan به هم پیچیدن) in the lives*
how do we piece together a world?
ajayeb.net =/= catalogue of ethnographic curiosities (<-- be very carefull with this kind, #wunderkammer)
encroachment tajavoz تجاوز
super important questions for Iranians:
•(the question of) *how we conceive of the state* and the hopes and disappointments that issue from those conceptions
•are there other ways to conceive sovereignty? [other than the Agambenian conception: the sovereign power exerts a near totalizing force over an abyss of “bare life" = state. (Agamben's) decisionist totalizing authority <-- (Schmitt's) secularized theological concepts <-- (Hobbes’) theological assumption of an omnipotence god] (--✕--> Singh's very nice criticism:) “Agamben's transcendentally negative dialectical concept of sovereingnty entails a totalizing elevation of Varuna (the terrible) in such a way as to wholly eliminate the potentialities, threats, and possibilities of Mitra --> in its contemporary political philosophy most iranians tend this way (in everyday life and forms)
•how might we imagine a political theology that enfolds more ambivalent potentialities? ****
•
(Agamben swinging between the heightened extremes of redemption and catastrophe [@Lenna] =/= ) Singh's bipolar concept, reconceptualization (of Dumezil arguing, *force* and *contract* together constitute sovereignty):
[*]Romulus (& Varuna) --> warrior ambitions --> terrible and violent aspect of sovereignty; Varuna (--Foucault-->) as punitive power and force morph into a range of disciplinary mechanisms [*in a way Foucault's entire carrier can be understood as a way of engaging Varuna in different forms]
[*]Numa (& Mitra) --> peaceful elder --> embody contract, the friendlier, pact-making aspect of sovereignty (==> rule of law), producer of welfare and health and productive economy
khoshunat + refah خشونت و رفاه
we have to engage paradoxes of state power: capacity and incapacity (--> my point: the state in Iran is ambiguous.)
#workshop: Studying State Power---in Tehran we m[...]
(173554)[...notes/note jinn.txt]%62.7[...]e “magic” of the state, Foucault's governmentality --> contemporary anthropology of the state, we examine varying pictures of state incapacity
•requirements: willingness to engage challenging concepts and texts, weekly online comment, class presentations and participation
•aims: a final essay: to make a coherent argument drawing on anthropological and theoretical literatures on state power
•axis: i work with Singh: that “there is no one correct answer we hope that students will come away with a better sense of the paradoxical coordinates of power such as violence and welfare, central to the making and unmaking of global modernity”
•reading: we will gradually build up towards the more difficult texts and ideas.
•note: You will not necessarily receive a better grade for any external research or new information you bring in but on how well you relate to the texts and ideas we have discussed in class. two student presentations. often a quieter, more considered response will be more highly valued.
[Singh seeks to signal] a wider range of forces (of which “repression” sarkub سرکوب would be one) and forms of contract (modes of give and take that are not exactly captured by the idea of “compassion” rahm رحم) [=/= VOA or BBC's dangerous notion of “informing” iranians’ political awareness]
-these two forms exist as potential tendencies of power, two forms among others that **power over life may take**
*tendencies* are not static or ahistorical [- Foad's “tendencies” (to destiny)] --> tendencies may morph and take new shapes --> they can also turn toxic when they are disappointed --> we oscillate from redemption to catastrophe =/= [this is the kind of political act/project we need:] “with Mitra and Varuna (~ region of structural-potential tendencies) we are not giving up hope, but the project becomes more specific: to track the particular degrees of force (many of which may be morally objectionable) and the modes of contract that are available in a polity” -Singh
...gestured to tendencies of thought
@iranian friends
to inhabit Mitra and Varuna is to not give up all political hopes and criticism (=/= dialectical political logic ==> a final purifying battle [~ Mehdi's totall earthquake offering a “higher” synthesis to his Tehran in a destructive scenario])
*** the locus of disappointment (& hope) [for iranian] ***
a concept can:
•shift or reverse the locus of our hopes and disappointments
•gives us coordinates along which to pay closer attention
nondialectical thought =/= law of noncontradiction : you are either for or against (Islam, state, ...)
a kind of life-force that an older generation of social science would have called “agency”:
“she is fearless and has an amazing ability to bring people together”, i was drawn to the vitality that she embody[...]
(173558)[...notes/note jinn.txt]%62.8[...]s a *fluctuation between forms of strength and vulnerability*
(condition of life itself:) our particular strengths and vulnerabilities variably express themselves
...pushing a family from a position of relative strength into near destitution
how do we conceptualize relations between potentially hostile neighboring groups? (Singh 2011)
[agonistics & intimacies] --how--> they may traverse different intensities ~~~~> ***differences internal to a life***
agon (contest) --Singh--> agonistic intimacy: a way to understand the co-presence of modes of conflict and cohabitation, (*co-presence of violence and wellness*,) to leave open the possibility of a shared and contested future
jinn: a category of spirit shared by popular hinduism and islam
who, usually turns out, is a lifelong conpanion
*a relation that can be life-giving may also become life-denying
jinn and other minor spirits may also harbor the possibility of madness
[varying thresholds of life]
thinking of the dead, the unborn, spirits, and those participants among living --> what kind of conception of life this requires? --> (Deleuze > Singh's) ***varying thresholds of life*** (=/= Agamben's “bare life” [--✕--> Singh's starting point: how one thinks about life or vitality not just as bare life]) --> as a way of engaging ancestors (such as Ehsan's little girl ghost [#Ehsan's brilliant storytelling gives the “unbeliever” goosebumps from the intensities, the “incredible feeling of an unknown Nature-affect” that he embodies]), spirits, the undead, and the unborn who subsist alongside the living
*threshold:
•to denote points of passage accross phases of life
•refering to varying degrees of intensity (that may continue after death)--> as a spirit/jinn is preserved or recedes, through possession or in visions or memories, enduring in potentially multiple dimensions
*a memory, a dream, even a hallucination is also a threshold of life*
agency of spirits [jinn, abstract spirit of modernity, secular education, Thakur Baba, , ,] = *a threshold of life* (with its own immanent forms of movement and flux)
[-]lets not call it “disenchantment” or mere nostalgia, but *a shift in the quality of life* --> ethnographic investigation can be a form of heightened attentiveness (to varying thresholds of life [to the intensities of Ehsan's ghost-girl, to the cannibal mice, Tehran's earthquake synthesis of affect, , ,]--(these [Tehran's range of moods and intensities] are)--> waxing and waning گامهای ماه *intensities immanent to a milieu; affecting our ideas of ethics and politics)
the social =? “our” version of the transcendent/immanent metaphysical
how many dimensions is “our” metaphysical composed of (in Tehran)?
(Durkheim starts:) religion = an engagement with a vit[...]
(173559)[...notes/note jinn.txt]%62.9[...]orce) could be the difference between social life and death, happiness and despair, or exploitation and freedom ***
(Singh teaching me to think about Tehranians)
دروغ بد را با دروغ بهتر جایگزین کنیم نه با حقیقت
Nietzsche's double affirmation, yes yes
Deleuze, “the ass does not know how to say no because he says yes to everything with is no” --> to affirm is “to release, to set free what lives”
--> the idea of “challage your presuppositions” --> this is a dialectical habit of thought: the idea that the signature moment of thinking is a determinate negation (of State, Islam, Europe, etc.) Singh asks: how did this particular mode of reflexivity come to stand in for “true” anthropological thought?
would it have been better to leave things more “fluid” and “complex and contradictory”? @Eszter
ethnographic labor:
1- a form of hunting and gathering impressions
2- sifting الک کردن and cultivating expressions
(my work in apass:) our relation to concepts becomes more explicit, as we turn impressions into considered thoughts
...................................
thinking postcolonial urbanism with Anand Taneja
(this is the question of the limitations of imagination:)
how (for a generation of scholars [or artists]) rural (india) [or syria, Iran, or South Korea] has become simply a space of disasters, statistics, and deaths --✕--> Anand's work is a counter-example [i am learning from him to be attentive to my own imagination's stopping-points. to resist stories that render life in those milieus unthinkable] --> that those spaces are not only of abjection but also of imagination and curiosity --> to think about alternative (conceptual) vocabularies to think about those abjected places, religion, and ajayeb [that does not only negate those milieus]
-to think about religion is super usefull and relevant, because it is also about what secularism is
how people (in rural areas) conceive of vitality and advancement?
*how people imagine a better life?* --> (to think non-unilateral and non-static) *picture of aspiration* (in a world like Tehran; #proposal to research on ‘the image of growth’ رشد roshd, slow growth, [roshd-e bi-raviye رشد بی رویه of toxins and species, and so on] in the context of contemporary Tehran)
-imitations of forms
(i am activating a rhizomatic mode of perception [learning from Anand learning from Deleuze and Guattari])--> how one aspect of life leads to another =/= paritioning of the milieu
anthropology of the state : how one engages the state in an every day level
*historically one crucial exit point from the system of ruler-relation was to become ascetic (زهد): disregard for sovereign authority (حاکم hakem, hakemiat[...]
(173560)[...notes/note jinn.txt]%63.3[...]nand Taneja
(this is the question of the limitations of imagination:)
how (for a generation of scholars [or artists]) rural (india) [or syria, Iran, or South Korea] has become simply a space of disasters, statistics, and deaths --✕--> Anand's work is a counter-example [i am learning from him to be attentive to my own imagination's stopping-points. to resist stories that render life in those milieus unthinkable] --> that those spaces are not only of abjection but also of imagination and curiosity --> to think about alternative (conceptual) vocabularies to think about those abjected places, religion, and ajayeb [that does not only negate those milieus]
-to think about religion is super usefull and relevant, because it is also about what secularism is
how people (in rural areas) conceive of vitality and advancement?
*how people imagine a better life?* --> (to think non-unilateral and non-static) *picture of aspiration* (in a world like Tehran; #proposal to research on ‘the image of growth’ رشد roshd, slow growth, [roshd-e bi-raviye رشد بی رویه of toxins and species, and so on] in the context of contemporary Tehran)
-imitations of forms
(i am activating a rhizomatic mode of perception [learning from Anand learning from Deleuze and Guattari])--> how one aspect of life leads to another =/= paritioning of the milieu
anthropology of the state : how one engages the state in an every day level
*historically one crucial exit point from the system of ruler-relation was to become ascetic (زهد): disregard for sovereign authority (حاکم hakem, hakemiat) --> a different form of power that one let's to lead to self-rule
[bare life =? life without a way of life --✕--> there is no life without a way of life]
(Singh:) someone's life cut off from their source of vitality
a local body of thought (jinn, etc.)
r />
(Anand asking) what does it means to live in a city of jinns?
the jinn:
•serves as witnesses of times long gone
•figures of authority whose shrine blesses remembered forms of urban religious life
•forgotten by the amnesia of the postcolonial state
•rendered unislamic by the selective amnesia of revivalist tradition
jinn --> revive that old orientalist trope, constituted not only by bazzar, mosque, and hammam, but also of the antinomian potentials that have long been part of the Islamic tradition
...................................
vita
lives of saints
تذکرة الاولیا Tazkirat al-Awliya
concerned with canonization, education, and collective recollection of contemplative life
(vita as a biological genre recounting the lives of holly men and women in several religious traditions: Bhaktamala, Theravada buddhism, Theriga[...]
(173562)[...notes/note jinn.txt]%63.3[...]nt, because it is also about what secularism is
how people (in rural areas) conceive of vitality and advancement?
*how people imagine a better life?* --> (to think non-unilateral and non-static) *picture of aspiration* (in a world like Tehran; #proposal to research on ‘the image of growth’ رشد roshd, slow growth, [roshd-e bi-raviye رشد بی رویه of toxins and species, and so on] in the context of contemporary Tehran)
-imitations of forms
(i am activating a rhizomatic mode of perception [learning from Anand learning from Deleuze and Guattari])--> how one aspect of life leads to another =/= paritioning of the milieu
anthropology of the state : how one engages the state in an every day level
*historically one crucial exit point from the system of ruler-relation was to become ascetic (زهد): disregard for sovereign authority (حاکم hakem, hakemiat) --> a different form of power that one let's to lead to self-rule
[bare life =? life without a way of life --✕--> there is no life without a way of life]
(Singh:) someone's life cut off from their source of vitality
a local body of thought (jinn, etc.)
...................................
(Anand asking) what does it means to live in a city of jinns?
the jinn:
•serves as witnesses of times long gone
•figures of authority whose shrine blesses remembered forms of urban religious life
•forgotten by the amnesia of the postcolonial state
•rendered unislamic by the selective amnesia of revivalist tradition
jinn --> revive that old orientalist trope, constituted not only by bazzar, mosque, and hammam, but also of the antinomian potentials that have long been part of the Islamic tradition
...................................
vita
lives of saints
تذکرة الاولیا Tazkirat al-Awliya
concerned with canonization, education, and collective recollection of contemplative life
(vita as a biological genre recounting the lives of holly men and women in several religious traditions: Bhaktamala, Theravada buddhism, Therigata, etc.)
Singh asking: how would we narrate a scholarly life? (and i add to that: who could be oulia اولیا Arahant [further ones] today? queer or nonhuman)
*participated in the world historical “isms” (--> ajayeb)
--Singh--> narrating a conceptual life, vita
*uncertainties of reception* (in Attar's Tazkirat al-Awliya)
singularity of trajectory of Attar's saints =/= my random sampling of themes
anthropology: to write about anything that exists or imagined
can we talk affirmatively of a postmodern ethnography of ajayeb? =/= “totalizing vision” of culture
recovery of a human voice as a moral imperative (--> Hoda)
[...]
(173563)[...notes/note jinn.txt]%63.4[...]ology of the state : how one engages the state in an every day level
*historically one crucial exit point from the system of ruler-relation was to become ascetic (زهد): disregard for sovereign authority (حاکم hakem, hakemiat) --> a different form of power that one let's to lead to self-rule
[bare life =? life without a way of life --✕--> there is no life without a way of life]
(Singh:) someone's life cut off from their source of vitality
a local body of thought (jinn, etc.)
...................................
(Anand asking) what does it means to live in a city of jinns?
the jinn:
•serves as witnesses of times long gone
•figures of authority whose shrine blesses remembered forms of urban religious life
•forgotten by the amnesia of the postcolonial state
•rendered unislamic by the selective amnesia of revivalist tradition
jinn --> revive that old orientalist trope, constituted not only by bazzar, mosque, and hammam, but also of the antinomian potentials that have long been part of the Islamic tradition
...................................
vita
lives of saints
تذکرة الاولیا Tazkirat al-Awliya
concerned with canonization, education, and collective recollection of contemplative life
(vita as a biological genre recounting the lives of holly men and women in several religious traditions: Bhaktamala, Theravada buddhism, Therigata, etc.)
Singh asking: how would we narrate a scholarly life? (and i add to that: who could be oulia اولیا Arahant [further ones] today? queer or nonhuman)
*participated in the world historical “isms” (--> ajayeb)
--Singh--> narrating a conceptual life, vita
*uncertainties of reception* (in Attar's Tazkirat al-Awliya)
singularity of trajectory of Attar's saints =/= my random sampling of themes
anthropology: to write about anything that exists or imagined
can we talk affirmatively of a postmodern ethnography of ajayeb? =/= “totalizing vision” of culture
recovery of a human voice as a moral imperative (--> Hoda)
(?your history as a) telos of increasingly self-awareness
-Derrida's philosophical style tending to negative transcendence (différance: an absence that transcends ‘a’ and ‘not a’)
-Deleuze's tradition of affirmative immanence
(Singh > Deleuze > Strauss:) structure is composed of “pre-individual singularities” ~ nomadic distribution of potential --immanent--> contradictions, accidents, mutations
pure/impure
suspicious/inauspicious
life/death
heretic --> reorder and obliterate the partitioning of categories that compose the structural order of religion [--> Veena on Sikhism and Hinduism: symbolism of Sikhism unders[...]
(173564)[...notes/note jinn.txt]%63.4[...]a deep moral energy in the *refusal to represent some violations of the human body* [=/= forensic architecture project's imperative of detailed representation of violation, explicit acknowledging traumatic memory]
--> ***living with poisonous knowledge*** (a different acknowledgement of traumatic memory) --> absorption exercises of remaking a world
--{on ‘forensic architecture’ (an aesthetics developed by Weizman): Keenan asks: if the excruciating citizon videos (showing police violence for instance) could not convince a jury how can forms of aesthetic critique based on research and visual evidence [= post-conceptual art] be anymore effective on the general poblic? (<== ‘evidence =/= proof’)
-age of testimony (-public truth-)
-citizon photo journalism --> “witnessing ~= action”
-the appearance of nonhuman objects as evidence (in forums and courts) as records of imperssions [sense perception] --> object = sensor (waiting to be interpreted by justice-seekers) ~-> ***proxy for an absent victim***
[*]forensic: process of making claims of what the evidence is “saying” [--> what is made evident remains in dispute]
“forensic production of evidence (in art) ~= radical rejection of representation” --> *adjudication of information* @Ali
(Keenan:) ideological and formal continuities that run from the geometrically precise drawing of human cargo slave ships [==> public delegitimization ==> collapse of slavery], or infrared images of boats carrying humans across the mediterranean today.
(artist's claim of) “the failure to see” (or “how could they not see the injustice”) (==> “I make them see” ~ violence of slowing down brutality videos, zooming, saturating, freeze-framing, obssesing with the visual details, etc.) --✕--> what we “see” is structured by other factors (race, etc.)
-recourse اعاده
(we can always do aggressive) counter reading --> counter forensic: the technical rhetorical work making evidence speek : “voice + image = task of persuasion” --claiming--> public truth and rights
•(Thrall and Keenan:) alternative modes other than using images (visual evidence, fundamentally a peaceful way of wanting ‘change’): using force(?)
•forensic ~ advocacy ~= configuration of claims and evidence --> claiming is always claiming rights [=/= commitments]}
Keenan: rights are something we claim (=/= something we have) --through-->
1. advocacy
2. forensics
(Spivak's question: can the subaltern speak?) --> (Veena suggests forms of attentiveness to) myriad fluctuations between yes and no (=/= Derrida's notion of absence of voice)
we come to recognize the expressiveness of our interlocutor (in its different and difficult forms)
[...working for the expressivity of others, and not yours]
(Veena research in Sultanpuri:) *theatrical performances of violence created a subjectivity that [...]
(173569)[...notes/note jinn.txt]%63.7[...]Sultanpuri carnage, women were sitting in front of their burnt houses in a position of stillness letting their body grow dirty, sorrowfully embodying pollution and dirt, like Draupadi in Mahabharata proclaiming her violation through public expression of her pollution. but the women did not device a strategy to carry a tactic of everyday life into the realm of the political. it was as if the past has turned this face towards them--not that they had translated this past story into a present tactic of resistance --> living fragments of a myth)
more like a conceptual signpost =/= extended argument
two signature issues of politics:
•sovereignty --> the state
•associational life --> the social contract
[the state is supposed to be a proxy for people to appropriate power (of death?!), rather than laying absolute claim over it]
-how such claim is contested or reformulated in iran?
the figure of the abducted and rescued woman --> sign of authority --> sign of state
having a politics =/=? do politics ~ political act
*agonistic impulse of politics* (often, if not prophetic, a heroic mode of action in terms of escaping the ordinary rather than descend into it [--> Marx]. such as: Antigone's spectacular defiant voice celebrated in philosophical and political thought, stable locus of redemption. usually a rebellion in some sort, craving a socially progressive agonistics --> French Revolution)
--or--> (=/= possibility of an ethnographic) integrity: *attempt to attain a proximity to the vagaries of life* ~~> ordinary works of repair in a life, such as Asha
--or--> *reparative impulse of politics* (=/= agonistic), Shahrzad's non-agonistic socially progressive politics of working under “terror” animated by the question of how we might continue to live together, how the social fabric holds together
--or-->
(it is our/my imperative today) ***to give each other a more open-ended picture of [our] bad objects (caste, capital, state, modernity, etc.)***
exchange, resettlement, fission, mythological replacement (~ friction and movement within the system) ==> repartitioning of categories ==> rearrangement of hierarchies ==> opposing and heretical sects and religions
-art's (ethnographic?) proximity to life
-political postures and stands
(nobody has, neither state nor communities) monopoly on ethical pronouncement [~ declaration of good and evil]
(political) postures are not unimportant, they allow us to take a stand --> perspective
--or--> evocatively ambiguous formulation on... =/= [*]politic: spirit of resentment on behalf of the victim (Setareh, Hoda, Ali ; also @Sina not to deny the possibility of victimhood) --> *how possibilities of life close down and where other possibilities open up under the weight of patriarchal norms*
question[...]
(173570)[...notes/note jinn.txt]%63.8[...]nch Revolution)
--or--> (=/= possibility of an ethnographic) integrity: *attempt to attain a proximity to the vagaries of life* ~~> ordinary works of repair in a life, such as Asha
--or--> *reparative impulse of politics* (=/= agonistic), Shahrzad's non-agonistic socially progressive politics of working under “terror” animated by the question of how we might continue to live together, how the social fabric holds together
--or-->
(it is our/my imperative today) ***to give each other a more open-ended picture of [our] bad objects (caste, capital, state, modernity, etc.)***
exchange, resettlement, fission, mythological replacement (~ friction and movement within the system) ==> repartitioning of categories ==> rearrangement of hierarchies ==> opposing and heretical sects and religions
-art's (ethnographic?) proximity to life
-political postures and stands
(nobody has, neither state nor communities) monopoly on ethical pronouncement [~ declaration of good and evil]
(political) postures are not unimportant, they allow us to take a stand --> perspective
--or--> evocatively ambiguous formulation on... =/= [*]politic: spirit of resentment on behalf of the victim (Setareh, Hoda, Ali ; also @Sina not to deny the possibility of victimhood) --> *how possibilities of life close down and where other possibilities open up under the weight of patriarchal norms*
question at Hoda:
-how dose she involve a relocation of her protagonists (the sorrowful women) within the domestic, even if the domestic shifts?
-how an understanding of power after Foucault (that power does not come from above, that power is not something that has to be identified) influences her mode of thinking about the condition of her women? [the boundaries of patriarchy are not clear]
sometimes recovery from violence does not come from national imaginary and public rituals of mourning and reparation, Veena shows how a certain kind of silence, the refusal to let toxicity circulate, involves everyday spiritual exercises in *digesting the poison in the acts of attending to the ordinary* --> survivors affirming the possibility of life by removing it from the circulation of words gone wild... (--Hoda's lullabies songs of private injuries?)
-silence is never simply a silence
-to be able to affirm certain kinds of silence (is key to a political anthropology)
different rhythms of conflict and cohabitation
questions
-life-giving and life-denying rhythms of ordinary life
-how (a revolutionary) event is grown from the everyday, and must return to it
Singh: progress of ethnographic knowledge --> a sort of movement that include the ***emergence of new answers to earlier questions*** ~= new routes of inquiry
[=/= progress in the sense of a telos of increasing self-awareness]
[...]
(173572)[...notes/note jinn.txt]%63.9[...]rt
force of things --> what counts as an event
a politics of being/feeling conected
a politics of ways of watching
a politics of waiting for something to happen
a politics of difference (of habit and dull routine)
childhood coming back [to you] as shocks of beauty
graphic stories prompted by the seemingly simple work of remembering:
•kinship ties
•married names
•stories of alcoholism
•stories of accidents
•stories of violence
•stories of cancers
[*]potential: fleeting and amorphous, it lives as a residue or resonance in an emergent assemblage of disparate forms and realms of life; a thing immanent to fragments of sensory experience and dreams of presence --engenders--> attachments or system of investment...
(people are) collecting found objects snatched off the literal or metaphorical side of the road
>
...................................
Yazid: the archetypal tyrant of islamic memory
...a shift from thinking of Urdu as exclusively Muslim to thinking of Muslims as the custodians of a shared heritage that Hindus have forgotten, but have the potential to reclaim
-Anand --> how do we understand the islamicness of urdu poetry?
spread of [...] poetry far beyond the bounds of exclusively muslim identity
sufism as an everyday mode of speaking of and speaking to the self (not as an esoteric practice, or as institutionally bounded)
-it gives you a language to explore their interiority
-(traditions of self-scrutiny and self-reflection,) a poetry of self-knowledge + rebellion against social convention [+ frenzied violence (vahshat) --> Majnun: an intellectual articulation, literary elaboration, and social proliferation of the “mazhab of love” a dominant strand of sufi theology, ethics, and political thought in the Balkans to Bengal complex]
earlier mode of understanding X as irreligious
discourses that recognize X as islamic
Anand --> *indic nature of islam*
-islam is indexed within the lives of non-Muslim Indians through a form of stranger hospitality
many, besides muslims, have ongoing relations to islamic sacred objects
•embrace of the divine
•efflorescence of relations with nonhumans (snakes and cats)
(Naveeda on) Anand's mournful tone --> forces of restoration = forces of destruction
importance of shadows for an understanding of sensory experience, aesthetics, and divine order
(Naveeda asks for an) alternative approach to the islamic tradition besides the trope of light --Anand--> imagining a lived islam from the perspective of shadows
shadows as the (relational and individual) self
*ruin: draw visitors by making itself the inner rendered as the[...]
(173573)[...notes/note jinn.txt]%64.1[...]em of investment...
(people are) collecting found objects snatched off the literal or metaphorical side of the road
...................................
Yazid: the archetypal tyrant of islamic memory
...a shift from thinking of Urdu as exclusively Muslim to thinking of Muslims as the custodians of a shared heritage that Hindus have forgotten, but have the potential to reclaim
-Anand --> how do we understand the islamicness of urdu poetry?
spread of [...] poetry far beyond the bounds of exclusively muslim identity
sufism as an everyday mode of speaking of and speaking to the self (not as an esoteric practice, or as institutionally bounded)
-it gives you a language to explore their interiority
-(traditions of self-scrutiny and self-reflection,) a poetry of self-knowledge + rebellion against social convention [+ frenzied violence (vahshat) --> Majnun: an intellectual articulation, literary elaboration, and social proliferation of the “mazhab of love” a dominant strand of sufi theology, ethics, and political thought in the Balkans to Bengal complex]
earlier mode of understanding X as irreligious
discourses that recognize X as islamic
Anand --> *indic nature of islam*
-islam is indexed within the lives of non-Muslim Indians through a form of stranger hospitality
many, besides muslims, have ongoing relations to islamic sacred objects
•embrace of the divine
•efflorescence of relations with nonhumans (snakes and cats)
(Naveeda on) Anand's mournful tone --> forces of restoration = forces of destruction
importance of shadows for an understanding of sensory experience, aesthetics, and divine order
(Naveeda asks for an) alternative approach to the islamic tradition besides the trope of light --Anand--> imagining a lived islam from the perspective of shadows
shadows as the (relational and individual) self
*ruin: draw visitors by making itself the inner rendered as the outer --> a traversal of one's inner self, otherwise hidden to oneself
perspective from the shadow --allows--> to think about tradition paradoxically (about *affective inheritances* in the constitution, transmission, and transformations of the islamic tradition)
Anand --> ****islam as identity =/= islam as inheritance****
islam as inheritance --Spadola--> like a river (#meander)
Anand --> *how older forms of knowing and being coexist and are constantly in conversation and contestation with more modern form*
...to reimagine the very definition and coherence of “discourse”
*(Foucauldian) archaeological work*: full of ruptures, disagreements, and reworkings ranging across an array of texts and conversations from contemporary to colonial records to had[...]
(173574)[...notes/note jinn.txt]%64.1[...]engal complex]
earlier mode of understanding X as irreligious
discourses that recognize X as islamic
Anand --> *indic nature of islam*
-islam is indexed within the lives of non-Muslim Indians through a form of stranger hospitality
many, besides muslims, have ongoing relations to islamic sacred objects
•embrace of the divine
•efflorescence of relations with nonhumans (snakes and cats)
(Naveeda on) Anand's mournful tone --> forces of restoration = forces of destruction
importance of shadows for an understanding of sensory experience, aesthetics, and divine order
(Naveeda asks for an) alternative approach to the islamic tradition besides the trope of light --Anand--> imagining a lived islam from the perspective of shadows
shadows as the (relational and individual) self
*ruin: draw visitors by making itself the inner rendered as the outer --> a traversal of one's inner self, otherwise hidden to oneself
perspective from the shadow --allows--> to think about tradition paradoxically (about *affective inheritances* in the constitution, transmission, and transformations of the islamic tradition)
Anand --> ****islam as identity =/= islam as inheritance****
islam as inheritance --Spadola--> like a river (#meander)
Anand --> *how older forms of knowing and being coexist and are constantly in conversation and contestation with more modern form*
...to reimagine the very definition and coherence of “discourse”
*(Foucauldian) archaeological work*: full of ruptures, disagreements, and reworkings ranging across an array of texts and conversations from contemporary to colonial records to hadith to eighteenth-century poetry
question of coherence = question of finding a grammar
difficult intellectual commitment to both contingency and coherence
(you can witnessed in Tehran a lot of anti-patriarchal, anti-hierarchical, and anti-identitarian)
[our challenge:] *to make ourselves literate* able to read what is currently illegible to us
Kant's notion of hospitality = translation of the sanskrit upanishads into persian by the mughal prince and philosopher Dara Shukoh (1615-1659)
--Ganeri--> hospitality towards texts and ideas?
*for an intellectual tradition to have the ability to show hospitality to an intellectual stranger*
-Shakry
what does it mean to think through psychoanalysis and islam together, not as a “problem,” but as a creative encounter of ethical engagement?
-how arabic intellectual world showed profound hospitality to Freudian thought
-how iranians showed profound hospitality to western philosophies --witness--> self-confident and enriching ethical encounter with a forei[...]
(173577)[...notes/note jinn.txt]%64.1[...]ishads into dialogue with the conceptual world of tasavof
economic, military, and discursive powers of European imperialism ==> epistemological and ontological havoc they wreak on muslim forms of life
•to move back and forth between al-Ghazali (1058-1111) and Freud (1856-1939) <-- without any sense of swimming against the *gushing streams of empty homogeneous time*
•bringing the upanishads, from several hundred years BCE, into conversation with the Quran <-- unconstrained by the *teleology of linear historical time*
--> (my lecture-performances: being) inhabited a world of multiple temporalities {=/= teleology ==> linear time of progress, moving ever forward--teleology of time is central to modernity & question of the self}
many post-colonial projects shares that sense of a break from the past, which must now be recovered --✕--> sense of rupture and alienation was not (and is not) the only way in which the colonized responded to the colonizer
Shakry --> *plenitude of time and the persistence of traditions* + productive conceptual dialogue (~= ajayeb studies)
•to engage with the ethico-philosophical questions
intellectual and religious elite across the colonial Middle East and South Asia lived within a plenitude of time in which Freud and Ibn Arabi, separated by centuries, could productively speak to each other unconstrained by the borders of “tradition” and “modernity,” “religious” and “secular”
(Shakry > Anand)
...................................
(Mufti > Weber:) inescapability of calculation and instrumental rationality in a capitalist society ==> fundamental transformation of religious belief and practice in the transition to the modern social order
•“steel-hard shell” (stahlhartes Gehäuse), “iron cage” --provides--> range of possibilities for social action and social imagination
***modern intellectualist form of romantic irrationalism*** [in contemporary art within Europe --> #fables of: novelty, innovation, departure]
redemption from the rationalism and intellectualism of science --> craving spheres of the irrational (spheres that intellectualism has not yet touched) are now raised into consciousness and put under its lens
}= a method of emancipation from intellectualism
intensive social transformation in the postcolonial world
conditions of neoliberal global capitalism
[we have to see] disenchantment, necessarily open-ended and incomplete =/= self-consciously formulated projects of re-enchantment
[i have to be carefull with my] allusive evocation of the passing of secularity into obsolescence
my work with computre programming and database --> practices of calculability: a hallmark of the secularization thesis
subtraction stories: accounts of the emergence of modernity-secularity as merely the [...]
(173579)[...notes/note jinn.txt]%64.2[...]ll” (stahlhartes Gehäuse), “iron cage” --provides--> range of possibilities for social action and social imagination
***modern intellectualist form of romantic irrationalism*** [in contemporary art within Europe --> #fables of: novelty, innovation, departure]
redemption from the rationalism and intellectualism of science --> craving spheres of the irrational (spheres that intellectualism has not yet touched) are now raised into consciousness and put under its lens
}= a method of emancipation from intellectualism
intensive social transformation in the postcolonial world
conditions of neoliberal global capitalism
[we have to see] disenchantment, necessarily open-ended and incomplete =/= self-consciously formulated projects of re-enchantment
[i have to be carefull with my] allusive evocation of the passing of secularity into obsolescence
my work with computre programming and database --> practices of calculability: a hallmark of the secularization thesis
subtraction stories: accounts of the emergence of modernity-secularity as merely the falling away of extraneous elements (leaving a core of foundational human experience and its self-understanding)
(Mufti > Asad --clarifying--> the ways in which) ***the very category of religious experience as a distinct and delimited domain of social and cultural life emerges out of transitions to modernity***
islamism: a return of islam, either uncontaminated by, or having shaken itself free of, the liberal thought and practice of the modern west
jargon of authenticity: (a form of thinking, to understand crisis in terms of) loss and attempted recuperation of past social and cultural forms
emergent postsecular common sense ==>{islamist practices = an expression of religious consciousness =/= the inroads of secularism ~= Western imperialism}
(?what is made to disappear from view altogether in) conceptualizing the interaction of secular and religious imaginations and spaces in modern Muslim societies
[*]enlightenment: an encompassing logic of bourgeois modernity, within and against which different social groups struggle in widely different ways (it is not something to be selected or rejected at the great salad bar of modern life)
*dialectical perception* --> revivalist claims (of whatever) are products of the very cultural logics they disavow and disown
==Mufti==> *islamist thought and practice cannot sustain their claim to be uncontaminated by the modern imperial process*
precolonial poetic traditions in the persianate sphere (influenced by persian)
...................................
systematic observation of the moon and its light ==drive==> development of science
studying soft moonlight =/= short-lived and blinding[...]
(173582)[...notes/note jinn.txt]%64.3[...]
moon changes constantly --> mood changes to the moon [luna in Latin --> laune in german: launisch moody = to be ruled by changeable moods, lunatism = a form of sleep-walking by moonlight or possessed by demon]
reddish
orange
gold
yellow
white
the moon changes its course frequently because it is not able to master the cold
when moon light...
upon moon lands...
out of reach moon was an object of pure observation =/= Moghana’s moon
scorching missiles of Helios
allurement
cheerfulness
harmlessness
Lucretius on the nature of things
look upward yonder at the bright clear sky
and what it holds
the moon, the radiance of the splendour-sun
moon-dwellers
icaromenippus Lucian’s satire about the moon lamenting the lack of imagination of ancient astronomers
trans-lunar celestial spheres
great intellectual abstraction is necessary to explain the appearances in the sky
Plato creates an image if completely harmonious world structure which makes circular rotating movements by means of spindles
Aristotle’s design gave a mechanical explanation for celestial phenomena (both terrestrial & astral physics)
Copernicus (+ Kepler + Galilei) ==> anthropocentric view of the world (=/= catholics church)
ibn Heisam --> visible light originates only from the moon
moonlight to be studies
ketab al manazir
size of the angle of deflection is so small that moonlight cannot be explained as sunlight
in 1609 Galilei’s telescope had 20x magnification
(moon’s) traces and spots
rough and full cavities and prominences
“let us not thing it an offence to suppose that she is earth and that for this which appears to be her face, just as our earth has certain great guilds, so that earth yawns with great depths and clefs which contain water or murky air, the interior of these the light of the sun doe not plump or even touch but it fails and the reflection which it send back here is discontinuous”
moon and the face of the observer
“there are people who believe that they are seeing a mirror image of the oceans on earth, and others say they are the traces of the mountains and mountain ranges of our earth; there are also people who believe that what they see is a figure that has been cut out of the reflecting rays that fall upon the earth”
optical homogeneity of the regions of the moon
ibn Heisam --> the color of the body has the effect of darkening the light
*color is a result of density*
“you will not find any color without density, because a body that s extremely transparent is not dense an[...]
(173583)[...notes/note jinn.txt]%64.4[...]. moon ~= mirror (<== large amount of water on the moon)
Galilei
lunar waterlands (in Kepler’s dream journey Somnium https://frostydrew.org/papers.dc/papers/paper-somnium/)
Kepler saw (in the moon craters) large circular buildings that moon
s inhabitants (endymionians) had erect to drain the swamps
science and cartography of th physical features of the moon
Hevelius
W. Gilbert
moon’s waxing phase --> earth that is in brightlight reflects light back (one third of the sunlight that reaches it) to the dark side of the moon
“what if the atmosphere had really withdrawn to this dark face? and if air, why not water? would not this be enough to infuse life into the whole continent? why should noy vegetation flourish on its plains, fish in its seas, animals in its forests, and man in every one of its zones that were capable of sustaining life? to these interesting questions, what a satisfaction it would be to be able to answer positively one wat or another! for thousands of difficult problems a mere glimpse at this hemisphere would be enough to furnish a satisfactory reply. how glorious it would be to contemplate a real, on which the eye of man has never yet rested!” (Jules Verne, All Around the Moon)
the side of the moon facing earth is being gradually eroded by earth’s gravitation
Pythagoreans <-- one of the first recorded visions of an inhabitable moon on which animas and plants flourish, larger and more beautiful than on earth <== *it makes to sense to create a planet that is uninhabited*
“[...] for she would then appear to have come into existence vainly and to no purpose, neither brining forth fruit nor providing fir men of some kind an origin, an abode, and a means of life, the purpose for which this earth of ours came into being” (Plutarch, On the Face of the Moon)
metaphors for the silence of the space --> perennial question of humankind
the black sea sparkle with lustrous fires, like the ceiling of a vast hall of ebony encrusted with flashing diamonds
with what a soft sweet light every star glowed
no matter what its magnitude, the stream that flowed from it looked calm and holy
not twinkling
no scintillation
no nictitation
disturbed their pure and lambent gleam
...................................
night dreams (after WIELS's exhibition)
starting with the story of the jinn studying origin of species --> bestiaries
mix of reports from Hedayat'neyrangestan + Shamlu's ketab kuche + Marzolph's topology of persian folklore iranian stories + ajayeb stories --to--> ?
...................................
jin lamp
tree
scared face
book Skala:
royal fairy tales
baba jaga kostliva noha / bony legs
the first worm<[...]
(173584)[...notes/note jinn.txt]%64.5[...]ending on who you ask -->) Pakistan under ghabze by:
•the state
•venal religious figures
•unscrupulous lay muslims
•sectarian groups
•
“narratives of loss --> investment on self-betterment* (+ bettering of one's community) ~= striving
emergence of new independent mosques --> new property arrangements (+ admin + funding) --> growth of civil institutions
city bureaucracy of Islamabad ==Hull==> *uncivil politics* (سیاست غیرمدنی =/= civil society)
(like Tehran) Lahore = urban fabric palimpsest of:
•different eras of history
•political leadership
•social composition
•aesthetic styles
•modalities of social engineering
=/= dissolving the past into hypermodern
*postcolonial ~=> sectarian politics*
local mosque-related politics
سیاست محلی مسجدی
demographic change + population growth + strengthening of sectarian politics = ?
به طور قانونی غیرقانونی
legally illegal mosques
(illegal structures on land legally put aside for this purpose)
presence of bureaucrats within mosques in south Asia (since 19th century)
creating an ideal state by means of the mosque
loud zekr ذکر
mosque: (bearing) traces of the changing fortunes of its worshippers
qabza =/= voice: an individual's singular words and gestures arising from her embodiment *of hey maslak مسلک*
...civil servents
cultivating a modernist
cosmopolitan air
and their educated well-traveled
nuclear families
congregation (جماعت =/=? collective, community)
communal exchange
learning
contemplation
mosque employee hierarchy:
1. khatib خطیب the person who gives sermons during Friday prayers
2. imam امام the person who leads the give obligatory prayers during the day expect Friday
3. ghari قاری the person who had received enough training to render a pepper recitation of the quran
4. moazen موذن there person who gives the call to prayers, also responsible for cleaning the mosque
ghabze of mosque = expression of ambition (to found religious space) to forge the model Muslim community (beyond daily needs of worship)
***legal exercices & bureaucratic forms = a mode of experimentation*** (in being good [Muslim, intrinsic to Pakistan])
--> to enable civil relation (learning from Naveeda and Femke)
Islam is only one element of a complex weave of politics (involving local leadership, emergent communities of dissent and activism against an indifferent state)
flagging a social proble[...]
(173586)[...notes/note jinn.txt]%64.9[...]p) attack you, they transform from human to animal
--> skeptical turn towards the world
neighborhood = ties + tensions
...................................
Naveeda chapter 2 Iqbal
Naveeda's ethnographic example of a scene of aspiration:
•librarians sit around a table (in a public library) engaged in a heated religious argument that threatens to spill into accusations of blasphemy
•Lahoris resolve to build mosques for their neighborhoods only to preside over the dissolution of their communities in their fights over the mosques
<-- sites of dissonance + aspiration
aspiration --> efforts at being Muslim (in the ways one knows or attached to) marked by a striving to an as-yet-unattained self without presuming that this next self is the final one
<-- tendency (=/= social program)
(=/= see these examples as the lack of consensus in Islam)
Iqbal --Naveeda--> theory of creative workings of time
Naveeda constructing a Pakistani Iqbal
Iqbal presence within:
•everyday acts of striving to be Muslim
•state exertion (official rhetoric)
•public culture of Lahore
**synthetic mode of thought**
--> how South Asian intellectuals created zones of thought by assimilating the work of thinkers from different times and parts of the world to their own ==> (develop and sustain a) *cosmopolitanism* [that exceed the limits places on imagination by colonialism, nationalism]
(--in--> both locatedness and translocal ambitions --understand-->) *the openness and connectivity that characterizes the socal*
Iqbal's mode of self-experimentation: he put himself in relation to dynamic individuals and emergent movements and institutions to see how they sat with him and he with them
--Naveeda--> *experimentation does not require the creation of the new* but rather new ways of inhabiting the fundamentals (of religion in Iqbal's case) --toward--> producing the readiness for change
-attitudes of toleration comes with belief in dogma
Mohammad
the prophet's return is creative : insert himself into the sweep of time with a view to control the forces of history ==> create a new world of ideals
*prophetic consciousness: a mode of economizing individual thought and choice by providing readymade judgment, choices, ways of action
Islam is strongly informed by *teleology: final causes and ends
•(a tradition of) biding worshippers to act in this world with the knowledge of brevity of earthly existence (and the certainty that they will meet their maker)
--> perception of time
Bergson --> enabling change in the human perception of time so that humans could see how their present was charged with open-ended potential
(1934:)
•duration: r[...]
(173587)[...notes/note jinn.txt]%65[...]ss of) individuation --Sina--> impersonal individuality
[Cinderella's shekayat شکایت]
Iqbal's nonintuitive pairings (=/= contradictions):
•experimentation / convection
•fidelity to one's past / seeking one's future
•prophetic guidance / human freedom
•reason / revelation
•teleology / open future
•duration / transcendence
•freedom / finitude
•individuality / impersonality
<-- elements are drawn to each other, mutual attraction (that does not detract from the plenitude of each)
(Sir Sayyid:) “religion = revelation + reason” --Iqbal--> affirmative picture of existence after revelation had ceased
Muslim thinking in need of biological renewal ==Iqbal==> revolutionary Muslim thinking
}--> a theory of human perception + intelligence + their place within the larger picture of natural evolution
-in order ot make islam political they have to reject the supernatural (miracles, keramat, etc.) ---> go to Corbin's critique
*striving to overcome the (so-called) sickness of modernity* --> (now in Europe artists want to become -->) *physician of moral community* (hakim al umat)
habits of Allah
•miracle
•
Iqbal --> the question is not of evidence (whether miracles did not did not happen), rather: whether belief in miracles is usefully to a community : miracles ==> intensify sense of supernatural ==> hold together --> society with *ideal nationality* (not territorial nationality)
}--Naveeda--> (Iqbal is saying that) just as Muslims needed to understand the capaciousness of nature (to be able to engage and value human striving), so too did they need to accord existence to the supernatural <-- quality of striving
Maududi's picture of aspiration
modern Muslim citizenry <--Maududi-- should be created by the state (the idea that state must mould every aspect of human life on consonance with its moral norms and program of social reform ==> *true Islam =/= muslim Islam*
~= Islam is perfect, muslims not
•Asad --> muslim self-transformation (self-directed changed) ==> perfect form of islam
•Maududi --> (Muslims who know themselves to be weak by constitution -->) one erect a state to install change in oneself ==> perfect form of islam
•Iqbal --> striving: individuation without individuality ~= potentiel without concrete ~= experimentation on self
producing the concrete environment within something to make it available to X : enabling =/= entailing
...................................
Naveeda chapter 3 law
Naveeda:
•mosque = site of striving
•law = state's efforts at striving (and inflecting muslim aspiration) [=/= law: site of colonial codification and ossification]
Foucault --[...]
(173588)[...notes/note jinn.txt]%65.2[...] natural evolution
-in order ot make islam political they have to reject the supernatural (miracles, keramat, etc.) ---> go to Corbin's critique
*striving to overcome the (so-called) sickness of modernity* --> (now in Europe artists want to become -->) *physician of moral community* (hakim al umat)
habits of Allah
•miracle
•
Iqbal --> the question is not of evidence (whether miracles did not did not happen), rather: whether belief in miracles is usefully to a community : miracles ==> intensify sense of supernatural ==> hold together --> society with *ideal nationality* (not territorial nationality)
}--Naveeda--> (Iqbal is saying that) just as Muslims needed to understand the capaciousness of nature (to be able to engage and value human striving), so too did they need to accord existence to the supernatural <-- quality of striving
Maududi's picture of aspiration
modern Muslim citizenry <--Maududi-- should be created by the state (the idea that state must mould every aspect of human life on consonance with its moral norms and program of social reform ==> *true Islam =/= muslim Islam*
~= Islam is perfect, muslims not
•Asad --> muslim self-transformation (self-directed changed) ==> perfect form of islam
•Maududi --> (Muslims who know themselves to be weak by constitution -->) one erect a state to install change in oneself ==> perfect form of islam
•Iqbal --> striving: individuation without individuality ~= potentiel without concrete ~= experimentation on self
producing the concrete environment within something to make it available to X : enabling =/= entailing
...................................
Naveeda chapter 3 law
Naveeda:
•mosque = site of striving
•law = state's efforts at striving (and inflecting muslim aspiration) [=/= law: site of colonial codification and ossification]
Foucault --> (when the state asks you for) registration: disinterested bureaucratic procedure = state's securing its authority
~/= Derrida --> law = a horizon of aspiration through a register of justice
munir report
semitic theory of state (Jewish, Christian, or Islamic): the object of human life is to prepare ourselves for the next life --> strive for human conduct which ensure for a person better status in the next world
*state --> act upon Muslim bodies to secure their afterlife* (by means of prayers and good work)
}--> define a Muslim:
1. identify the material body upon which am Islamic state is compelled to act (to ensure its afterlife)
2. to protect non-Muslims from the state
3. to protect the state from non-Muslims (kofar)
(for me there is a big difference between:)
•islam: achievement of the Arabian nomads (that make t[...]
(173589)[...notes/note jinn.txt]%65.2[...]/>
producing the concrete environment within something to make it available to X : enabling =/= entailing
...................................
Naveeda chapter 3 law
Naveeda:
•mosque = site of striving
•law = state's efforts at striving (and inflecting muslim aspiration) [=/= law: site of colonial codification and ossification]
Foucault --> (when the state asks you for) registration: disinterested bureaucratic procedure = state's securing its authority
~/= Derrida --> law = a horizon of aspiration through a register of justice
munir report
semitic theory of state (Jewish, Christian, or Islamic): the object of human life is to prepare ourselves for the next life --> strive for human conduct which ensure for a person better status in the next world
*state --> act upon Muslim bodies to secure their afterlife* (by means of prayers and good work)
}--> define a Muslim:
1. identify the material body upon which am Islamic state is compelled to act (to ensure its afterlife)
2. to protect non-Muslims from the state
3. to protect the state from non-Muslims (kofar)
(for me there is a big difference between:)
•islam: achievement of the Arabian nomads (that make the musulman of today live in the past)
•islam: a tradition of intellectual imagination of those who were conquered
Pakistan 1972 constitution --(for the purpose of the constitution of the law)--> non-muslim: a person who does not believe in the absolute and unqualified finality of prophethood of Muhammad, the last of the prophets or claims to be a prophet, in any sense of the word or of any description whatsoever, after Muhammad or recognizes such a claimant as a prophet or a religious reformer
something akin to copyright (trademark law) --> disable non-Muslims from encroaching upon Muslim rights over their tradition (undertaking muslim modes of worship: use of honorific titles and modes of address specific to the prophetic community, building mosques, calling azan, citing from Quran or hadis, etc.)
khatam anbia --> khatm: seal --> aspects of Islam as sealed off and exclusive to muslims
(Pakistan supprim court's affective legal feedback loop) copyrighting islam = affirmation of Muslim nature <--Naveeda-- *a horizon of striving*
}<-- an example of (Iqbalian) reason + revelation
institutionalizing blindness
Iqbal on ahmadies:
•Tipu sultan collapse by the British 1799 = mark of political and psychological subjugation of Muslims --Iqbal--> Ahmadiyya messianic movement = subjugated people explaining to themselves their state of decline (negative enlightenment)
•tolerance = indifference
striving =/= progress
...................................
Naveeda chapter 4 jinn<[...]
(173590)[...notes/note jinn.txt]%65.2[...] who were conquered
Pakistan 1972 constitution --(for the purpose of the constitution of the law)--> non-muslim: a person who does not believe in the absolute and unqualified finality of prophethood of Muhammad, the last of the prophets or claims to be a prophet, in any sense of the word or of any description whatsoever, after Muhammad or recognizes such a claimant as a prophet or a religious reformer
something akin to copyright (trademark law) --> disable non-Muslims from encroaching upon Muslim rights over their tradition (undertaking muslim modes of worship: use of honorific titles and modes of address specific to the prophetic community, building mosques, calling azan, citing from Quran or hadis, etc.)
khatam anbia --> khatm: seal --> aspects of Islam as sealed off and exclusive to muslims
(Pakistan supprim court's affective legal feedback loop) copyrighting islam = affirmation of Muslim nature <--Naveeda-•*a horizon of striving*
}<-- an example of (Iqbalian) reason + revelation
institutionalizing blindness
Iqbal on ahmadies:
•Tipu sultan collapse by the British 1799 = mark of political and psychological subjugation of Muslims --Iqbal--> Ahmadiyya messianic movement = subjugated people explaining to themselves their state of decline (negative enlightenment)
•tolerance = indifference
striving =/= progress
...................................
Naveeda chapter 4 jinn
strident --> engaging speech with vivid imagery
differential --> differing knowledge to proper authority
lack of consensus on what X is (among its varient constituents) ==> (problem of) loss of tolerance
(for example Pakistan:)
contradictions between commitments to:
•existing hierarchies
•tribal ties
•universalistic religion (whose version of community transcends those ties)
(Naveeda) thinking of the potential lines of movement among entrenched differences, cited texts, and possible positions generated by selves encountering others in the world
intensities that burn within you + openness to conversation
attention to time --Naveeda--> draw a consistent picture of an Islam with open future
disputation = a form of experimentation: doing and undoing of known forms (in the spirit of striving) [=/= experimentation: innovation in self-making, or social arrangements]
@apass
disputation: a form of interaction (with risks and ill effects [risk of alienation, estrangement of others])
--> [*]becoming: coming to terms with the trajectories and crystalization of tendencies within the transcriptions of the state and in public culture --> **excavating the resources (that this way of being Muslim) give to itself to reflect upon and evaluate (--> r[...]
(173591)[...notes/note jinn.txt]%65.3[...] her research a single worshiper's choice of striving: relay upon a jinn for guidance on better ways to be a Muslim
*striving --> put collectivity (for example family) in jeopardy*
*@apass
...................................
(state pronouncements of) correct way to [?how to] *attach to the prophet*
becoming a knowledgeable religious disputant
Naveeda > Iqbal > the weary self that could not be roused to piety by religious zeal strikes a posture as much of resignation to sin by a nonpracticing Muslim as of a certain pride of withholding oneself from conformism.
--> of one goes to prayer in a mosque it is by one's own choice
...to dismiss differences = the political expression of the petit bourgeoisie
Iqbal's disapproval of guidance --variance--> (Sahib) seeking guidance from a jinn for pious pursuits
singularity of Sahib's efforts at improving himself as a Muslim --> (Iqbalian aspiration) posture of the nonconformist
state's fears that the milieu was pervaded by non-Muslim others posting as Muslims --jinn--> [made vivid] *skeptical experience of everyday life as a place of illusion and trance* (---> go to my work on Relaxing Horror Tales for Children and Adults)
bedat بدعت
accretion of customs in the form of innovation
jinn
-what nature of influences jinn introduce into human lives?
•library of religious commentary
•prophetic tales
•magicians’ manuals
•folklore
•ethnography
•
--> characterization of jinn
human ~= jinm --> endowed with passion, rational faculties, responsibility for their actions, etc. they eat, grow, procreate, die
constantly evolving relationship between humans and jinns
from pre-islamic --to--> Islamic
both good & bad ascribed to jinn's constitution --to--> to be much more unequivocally associated with evil
the little mischievous nafs نفس that make up a self --> Muslim interiority (projects?)
...in the belief of jinns:
•complex arrangement of cultural memory
•political strategy
•mental illness
•individual subjectivity
•
--✕--> *Naveeda taking the existence of jinn for granted ==> (her effort) to learn more about the family that adopted them and their efforts at striving*
*taking the existence of X for granted ==to==> learn about the people who adopted X*
“Muslim children - how bring them up?” vol 3
(in Islam) child: bring without aghl عقل + ability to communicate with divine beings, without sin
--> always under the threat of being easily led astray
eight-year-old Maryam
-attuned to ways in which this world and the jinn world were mirrored and intertwined
-would look into[...]
(173592)[...notes/note jinn.txt]%65.6[...]ment of cultural memory
•political strategy
•mental illness
•individual subjectivity
•
--✕--> *Naveeda taking the existence of jinn for granted ==> (her effort) to learn more about the family that adopted them and their efforts at striving*
*taking the existence of X for granted ==to==> learn about the people who adopted X*
“Muslim children - how bring them up?” vol 3
(in Islam) child: bring without aghl عقل + ability to communicate with divine beings, without sin
--> always under the threat of being easily led astray
eight-year-old Maryam
-attuned to ways in which this world and the jinn world were mirrored and intertwined
-would look into the palm of her hand to see what the jinn would have her to see
-relayed the requests of human world to the jinn
-bringing forth advice, instruction, expression of desire (from the jinn)
relationship of ventriloquism (between Maryam and jinn)
there was an accepted contiguity of jinn and human selves & possibility of a plurality of voices in Maryam's mediation --> enjoin her family to attend closely to her words
coterminous
هم مرز، هم زمان
Ahmadi in Pakistan
each Muslim group claimed itself the truest of all <-- the idea that *to accept the X's claim to be Muslim = accept one's own annihilation as Muslim*
--Naveeda--> question the limits of contiguity of different forms of life (when copresence was tolerable? when copresence was made intolerable?)
imitato Muhammadi
emulating X (to experience X) --through--> passionate love and ecstatic identification with the X
(for example the prophet: seeing the prophet on one's mind's eye + imitating him)
•sufist approach: prophet is immanent in the world
•varied affective relations to the prophet:
◦ecstatic love
◦reverential love
◦respect
◦
jinns having a dynamic disruptive presence within the human world
Sunni Deobandi's belief that the prophet is alive in his grave in Medina ~= Shia's notion of the hidden imam
*several (competing) bodies of knowledge*
Naveeda --read--> Sahib taking cues --on--> prophet's example --from--> faceless voiceless jinn --with--> little child surving as its medium
-parental disappointment with sons
-children possible abandonment by their fathers
-wife's estrangement from her dying husband
--> ambiguities that undergrid lived relations
“Maryam rushed to greet him at the door of the house but then she fell back screening. apparently a thirty-feet-tall churail (witch) had followed Sahib from India. Sahib immediately dropped his bags at the doorstep and without pause rushed to the mosque to say his prayers. when he [...]
(173593)[...notes/note jinn.txt]%65.6[...]rty-feet-tall churail (witch) had followed Sahib from India. Sahib immediately dropped his bags at the doorstep and without pause rushed to the mosque to say his prayers. when he returned home, Maryam assured him that the witch had left him.”
Sahib allowed the entry of jinn into his home without the armature of the average amil (who undergoes considerable pain and deprivation to be able to lay claim upon particular force, and undertake continental exercises of the body and mind to control it)
--risk--> potential disruption of the family
--abdicate--> his position of authority within his family --to--> attend to his daughter's words of guidance
*his turn towards Maryam = turn away from the present* (of his everyday life not having the spiritual richness & *authoritative accounts* [he desired to make himself a better Muslim])
from a pedagogical figure --to--> pupil to his daughter
pursuits of the self ~=> incorporate the unexpected --extent--> abdicating full control of oneself
in bringing a jinn into his life --> it became a version of him joining other versions of himself with whom he was bound
--Iqbal--> striving to one's next self
in the famous tale of Aladdin and the magic lamp, a child found a genie and could be literally pulled out of a humdrum existence to soar the skies
•Maryam shared the jinn's joy in discovering human food
•she got to whisper her secrets into his ears
•make him complicit in her projects
•she got to temporally take leave of her body that was changing beyond her control
(Naveeda asks) was Sulayman (the jinn) about the inability to acknowledge friendship over time?
...................................
Naveeda chapter 5 mulla
graffiti --> awareness of X at the level of gesture and affect
participation in change
(Agamben -->) [*]gesture: inhabiting of potentiality
Naveeda four scenes of aspiration:
1. librarians engaged in argumentation over the nature of the prophet's body after his death --gesture--> argumentation
2. neighborhoods embroiled in fights over mosques in attempting to prescribe the rightful atmosphere for prayer --gesture--> seizure
3. the state drawn into theological disputation and legal experimentation over how over should attach oneself to the prophet --gesture--> legal experimentation
4. a pious man trying to seek guidance on how to be Muslim from an invisible being (jinn) --gesture--> search for guidance
}--affect--> accompanied by intensity of seriousness, sincerity, excitement, disappointment, sense of loss
}--commitment--> friendship, neighborliness, familial ties
large arsenal of off-color jokes about specialist fogures of all religious traditions in the popular culture of the subcont[...]
(173594)[...notes/note jinn.txt]%65.7[...]turn towards Maryam = turn away from the present* (of his everyday life not having the spiritual richness & *authoritative accounts* [he desired to make himself a better Muslim])
from a pedagogical figure --to--> pupil to his daughter
pursuits of the self ~=> incorporate the unexpected --extent--> abdicating full control of oneself
in bringing a jinn into his life --> it became a version of him joining other versions of himself with whom he was bound
--Iqbal--> striving to one's next self
in the famous tale of Aladdin and the magic lamp, a child found a genie and could be literally pulled out of a humdrum existence to soar the skies
•Maryam shared the jinn's joy in discovering human food
•she got to whisper her secrets into his ears
•make him complicit in her projects
•she got to temporally take leave of her body that was changing beyond her control
(Naveeda asks) was Sulayman (the jinn) about the inability to acknowledge friendship over time?
...................................
Naveeda chapter 5 mulla
graffiti --> awareness of X at the level of gesture and affect
participation in change
(Agamben -->) [*]gesture: inhabiting of potentiality
Naveeda four scenes of aspiration:
1. librarians engaged in argumentation over the nature of the prophet's body after his death --gesture--> argumentation
2. neighborhoods embroiled in fights over mosques in attempting to prescribe the rightful atmosphere for prayer --gesture--> seizure
3. the state drawn into theological disputation and legal experimentation over how over should attach oneself to the prophet --gesture--> legal experimentation
4. a pious man trying to seek guidance on how to be Muslim from an invisible being (jinn) --gesture--> search for guidance
}--affect--> accompanied by intensity of seriousness, sincerity, excitement, disappointment, sense of loss
}--commitment--> friendship, neighborliness, familial ties
large arsenal of off-color jokes about specialist fogures of all religious traditions in the popular culture of the subcontinent...
•horror stories
•psychological profile of mullas
•weekly skewing of mullas
•mulla jokes
•cartoons
•
political commentary <--> criticism
--> mulla was to blame for everything that was perceived to be wrong (in Pakistan) --> *pervasive skepticism* [also in Iran]
skepticism shadows striving (?)
the other of the striving muslim in Pakistan:
•shadowi Shia
•deceiving Ahmadi
•bad-tempered mulla بدمزاج
mulla:
•Iqbal --> ossification of the institution of ulama
•Pakistani state --> ossification of commentary upon Islamic texts[...]
(173595)[...notes/note jinn.txt]%65.7[...]ophet's body after his death --gesture--> argumentation
2. neighborhoods embroiled in fights over mosques in attempting to prescribe the rightful atmosphere for prayer --gesture--> seizure
3. the state drawn into theological disputation and legal experimentation over how over should attach oneself to the prophet --gesture--> legal experimentation
4. a pious man trying to seek guidance on how to be Muslim from an invisible being (jinn) --gesture--> search for guidance
}--affect--> accompanied by intensity of seriousness, sincerity, excitement, disappointment, sense of loss
}--commitment--> friendship, neighborliness, familial ties
large arsenal of off-color jokes about specialist fogures of all religious traditions in the popular culture of the subcontinent...
•horror stories
•psychological profile of mullas
•weekly skewing of mullas
•mulla jokes
•cartoons
•
political commentary <--> criticism
--> mulla was to blame for everything that was perceived to be wrong (in Pakistan) --> *pervasive skepticism* [also in Iran]
skepticism shadows striving (?)
the other of the striving muslim in Pakistan:
•shadowi Shia
•deceiving Ahmadi
•bad-tempered mulla بدمزاج
mulla:
•Iqbal --> ossification of the institution of ulama
•Pakistani state --> ossification of commentary upon Islamic texts
...everyday assertion that one's religiousity is superior to others
mulla = full-fledged maleficent persona
skepticism of daily existence
1. ...(they become skeptical) about his rationality and grounds for his beliefs
2. ...(at some point) anything could be said or believed about him
3. ...(he felt like) everyone around him had turned to animals
4. ...(he presumed) everyday life was one of illusion and appearances [---> go to kelile demne این همه سودا است، مجاز]
}--> actualize the potential for *skepticism that existed in the social fabric*
=/= chance encounter
=/= pervasive condition
figure of the mulla [~= collective fear + revulsion] --traverse--> the fragmented public culture of the city
[*]ulama: guardian, transmitter, interpreter of shari'a
+ specific claims of knowledge upon:
1. تفسیر tafsir (commentary upon the Quran)
2. فقه figh (jurisprudence)
3. حدیث hadis (sayings of the prophet)
4. کلام kalam (speculative theology)
+ (in Pakistan) personnel in mosque:
1. امام imam
2. خطیب khatib (Frida sermon)
3. قاری ghari
4. موذن muezzin
mulla --derogatory--> one who is overzealous in upholding the letter of the shari'a
(+ additional connotation:)
•ignorant master [-[...]
(173596)[...notes/note jinn.txt]%65.8[...]ne این همه سودا است، مجاز]
}--> actualize the potential for *skepticism that existed in the social fabric*
=/= chance encounter
=/= pervasive condition
figure of the mulla [~= collective fear + revulsion] --traverse--> the fragmented public culture of the city
[*]ulama: guardian, transmitter, interpreter of shari'a
+ specific claims of knowledge upon:
1. تفسیر tafsir (commentary upon the Quran)
2. فقه figh (jurisprudence)
3. حدیث hadis (sayings of the prophet)
4. کلام kalam (speculative theology)
+ (in Pakistan) personnel in mosque:
1. امام imam
2. خطیب khatib (Frida sermon)
3. قاری ghari
4. موذن muezzin
mulla --derogatory--> one who is overzealous in upholding the letter of the shari'a
(+ additional connotation:)
•ignorant master [---> go to mulla nasruddin: religious master who gets by in life through hypocrisy and cunning + outsmarting those of noble birth and high cultivation]
•gabza agent (seizure of property)
•sodomizer (one who rapes men)
•a naive fool out of step with his time
•
colonial politics in south Asia --> British colonial administration in India see ulama as outdated, deliberately obscurantist, jahel ==> negative stereotype ----> post-colonial period
mullaism:
•Pakistani state --> fossilized state of knowledge on Islam
•Iqbal --> mullaism =/= freedom of ijtihad
(Talal Asad -->) Islamic diskursive tradition is grounded in *argument that anticipates resistance* in the form of doubt, indifference, or lack of understanding ==> it employs the force of reason to bring forth the *willing performance of a practice*
}==produce==> domain of orthodoxy (+ relations of power)
(for Naveeda) anxiety or skepticism ~= sign of aspiration for striving
labbaik: i am here (to follow your orders)
theatrical unteality
...animus lies in the world
[later he] identitues this animus with thr workings of iblis (satan)
...this is a city of whispers [waswasen], a city of mad possession [shar], a city of deviation [ilhad], a city of anxiety [tazadzud], a city of dispersion [intishar]
the ability to smell oneself --> to experience oneself as other
how public culture can ability skepticism as a pervasive condition
mulla jokes --> horror stories = fear + revulsion
(Freudian) eruptive quality of jokes --> joke erupts into everyday life as of from elsewhere
political cartoon: maximum effect through a minimum of details
(mulla) jokes, horror stories, political cartoons --Naveeda--> *exiling the foreignness within*
stories of:<[...]
(173597)[...notes/note jinn.txt]%65.9[...]r />
sexual voraciousness
cunning
gluttony
political ambition
worthlessness
corruption
self-destruction
--> continuous efforts to set the mulla outside of oneself (=/= everyday familiarity with the ulama)
***negative stories and cartoons --express--> various degrees of skeptical orientation to the world***
jokes --(descriptive density)--> full expression to skepticism
--{also in Iran}--> making (mulla) grotesquely other ==> inconcevable to imagine any points of relatedness (to mulla)
•scatological jokes
•reworking of official rhetoric for ludic effect
•exaggerated performance of power
}--Mbembe--> “relationship of conviviality with the realm of official power”
vulgarity ==long-term==> *zombification of official figures* (robbed of their humanity --> they cannot be apprehended except through their caricatures)
to loosen some terms carefully: memory, form, order,
[The arts of memory- Comparative perspectives on a mental artifact. Revised and updated by the author Carlo Severi. Translated by Matthew Carey - Severi - HAU- Journal of Ethnographic Theory]
memory as a domain of social life
archive
“order” constitutes a principle to engender other forms of knowledge
totem poles, simply records the different circumstances that marked a particular social group, were comprised of organized series
occupied with the transmission of ‘names’, but necessarily, paralleled by a form of logical power, implies sequential ordering of different forms of knowledge.
the “art of memory” applies different types of relationships or archival techniques that are not limited to mere numerical calculation: mnemonic, iconographic, and logical techniques.
provide a convincing account of the complex process of ordering
in a measured rigorous way...
what characterizes the system
development of taxonomic principle
system endowed with a high degree of logical power
the idea of pure quantity, based on decimal numbers applicable to wide range of categories: people, objects, units of time or space, etc.
an “art of memory” possessed of rudimentary form of visual salience and an extremely complex ordering of representable knowledge
what matters are system's logical implications and not its visual manifestations
salience
(colors, shapes of knots, folds)
the qualitative categories (meant to be named)
(finding) the organizing principles
precisely calibrated
oriented space
(geometrically?)
what constitutes the logical poles of the vast spectru[...]
(173599)[...notes/khmarchive.txt]%66[...]al poles of the vast spectrum of the projects in the archive (people, objects, units of time or space, etc.)
(concerning the archive) we can negotiate two types of knowledge: lists and narratives
to identify a series of key elements that allow us to rethink a wider chronology
textual archaeology - evaluates and decrypts, layer by layer
discovering (evidential) mnemonically oriented means of organizing traditional knowledge
(Montesinos's book:) “list of one hundred kings”
should we abandon the conventional terms of “narrative”
the term narrative used to describe mnemonically oriented lists of names..
narrative was just one of several different means of organizing knowledge..
graphical representation, capable of developing further degrees of complexity
“form”
recreate the ‘form’ (form : ‘state of organization of matter’)
within (this/a) variable system
“text” as sequences of cords
memorization (the creation of mnemonic relation) necessarily implies the modular organization of the knowledge it represents
constitutive dualism in many forms of the art of memory:
•order (Anordnung) and salience (Hervorspringen)
•expressivity (and power)
•encoding (Verschlüsselung) and evocation (Herbeirufen)
possible course between the twin rocks of writing: “social” and “arbitrary”
at the end it is the mental operation
(techniques of thought)
the image plays a central role in the construction of relations between (visual) themes and particularity of words, which in turn help organize narratives
...................................
these all were technical or formal questions so far
memory is a way consistency maintains itself
civil society is afraid of personal recol recollections and perverse databases, digital collections
is khm’s archive a state sponsored memorialization, monuments of a consistent history? (that assumes a sublime ending?)
the immemorial (in memorial)
have a strong philosophy of technology with this project
there is never merely a technological question, always already ontological
who wants to remember, solidify, and memorialize?
and for whom?
building a technological temple of memory, khm aesthetic narrative of its own history?
(first there is one big account of property that all these fragmented histories of numerous people who worked in khm are singed under one signature, of khm)
should we disavow any notion of “spirit” in khm?
we must agree that khm's render of its own history is pure aesthetic what so ever.
we must remain committed to the experimental, when dealing with arch[...]
(173600)[...notes/khmarchive.txt]%66.1[...]/>
civil society is afraid of personal recollections and perverse databases, digital collections
is khm’s archive a state sponsored memorialization, monuments of a consistent history? (that assumes a sublime ending?)
the immemorial (in memorial)
have a strong philosophy of technology with this project
there is never merely a technological question, always already ontological
who wants to remember, solidify, and memorialize?
and for whom?
building a technological temple of memory, khm aesthetic narrative of its own history?
(first there is one big account of property that all these fragmented histories of numerous people who worked in khm are singed under one signature, of khm)
should we disavow any notion of “spirit” in khm?
we must agree that khm's render of its own history is pure aesthetic what so ever.
we must remain committed to the experimental, when dealing with archival domains in the school of media art where experimentation was in its original conception and foundational roots (as Zielinski expresses in one interview: “+25 KHM: Siegfried Zielinski” https://www.youtube.com/watch?v=S3JQ3aTwu2s)
arte
DAS KURZFILM-MAGAZIN
KURZSCHLUSS
Siegfried Zielinski im Interview
http://cinema.arte.tv/de/artikel/siegfried-zielinski-im-interview
hybrid objects?
is the logistic characteristic of digital data inconsistent with the hybrid objects of art?
Forms of thought, from what Lévi-Strauss called the “systematization [of] what is immediately presented to the senses,”
(Jakobson)
transmutation: cognition involved by the form of translation
data ontology
what is the point of view of rationality in this for us?
(what is the point of view in witchcraft? knowledge is a performative recipe)
what is the point in point of view?
...................................
(Jorge Luis Borges - ‘Funes the Memorious’ in ‘Labyrinths: selected stories & other writings’ 1964)
in Borges story, Funes, the character unable to forget is incapable of the concept of ‘general’
solitary and lucid spectator of [...] an intolerably precise world
not capable of thought
in order to sleep, he had to imagine a direction he would turn his face, made of homogeneous darkness
“To think is to forget differences, generalize, make abstractions.”
Borges ‘homogeneous darkness’ is what we as forgetful immortals afraid of to turn to?
maybe the directions we sleep into, orientation to the cosmos?!
...................................
is archive naturally and necessarily generated (out of regular form of activity)?
a (technologically implemented) beyond
[...]
(173601)[...notes/khmarchive.txt]%66.1[...]
in order to sleep, he had to imagine a direction he would turn his face, made of homogeneous darkness
“To think is to forget differences, generalize, make abstractions.”
Borges ‘homogeneous darkness’ is what we as forgetful immortals afraid of to turn to?
maybe the directions we sleep into, orientation to the cosmos?!
...................................
is archive naturally and necessarily generated (out of regular form of activity)?
a (technologically implemented) beyond
the drive to animate and mobilize; and the drive to conserve, to fix, and so forth, are mutually constitutive for modern imagery and media (from museum to archive)
archive performs a strange dialectics
to see the archive as a technological rational question, and engineering assignment, is to naively avoid the thinking about your own activity as a constructive activity
depriving yourself of any tools to act
is archive a tool to act?
the agency of an archive..
“other ways” of composing?
marking its territory? how to make a map without giving way to the territory as an extension of the map?
["Angels Without Wings” A conversation between Bruno Latour and Anselm Franke]
the mechanical extension, Res extensa, the (descartian) extended thing, the visualizing technologies, technical drawings, has been so strong that the temptation so say “well, that's what the world is really like” is very great, especially when your foreground is all of the engineering talents and engineering skills that are necessary to assemble.
to attribute strangeness...
what ‘will’ you inherit?
you have little idea of what will you inherit
(other way of not thinking about your activity now)
*the question of future
[Ronell]
false remembrance, displaced memory, that actually repeatedly represses and disturbs ‘giving’
any remembrance involves forgetting
an official call for design an archive from khm also invoked that the institution is ready to forget, announces institutional forgetting, and disavows remembrance
remember includes the lost-member, bringing my member, the phalus (in English ‘member’ also means the male organ of copulation)
[Hegel, Georg Wilhelm Friedrich. “Das Gedächtnis.” ‘Enzyklopädie Der Philosophischen Wissenschaften Im Grundrisse’ 1817. Web.]
Hegel makes a distinction of two modalities of memory:
(1) ‘Erinnerung’ (internalized memory, which is situated in the heart), (it could also be hallucinatory, might dependent on an interiority that isn't there!);
(2 and this one concerns archive) ‘Gedechnis’ (technological memory, a supplement or prosthetic device th[...]
(173604)[...notes/khmarchive.txt]%66.2[...]ies of memory:
(1) ‘Erinnerung’ (internalized memory, which is situated in the heart), (it could also be hallucinatory, might dependent on an interiority that isn't there!);
(2 and this one concerns archive) ‘Gedechnis’ (technological memory, a supplement or prosthetic device that reminds you. ==> it's mechanical, it's on the side of death and forgetting, a kind of memory that needs to be prompted) (to choose the technology of writing/archive the subject of memory is so screwed.)
***everything depends on the ways we remember!
[footnote on German memory]
[blackwellreference.com, entry: “memory, recollection and imagination"]
Plato's doctrine that all learning is the recollection (anamnésis) of things previously known but later forgotten casts a shadow over the idealists’ uses of Erinnerung.
...................................
is any act of remembrance also a traumatic experience? (Freudian take on memory) -- archive is so “not” traumatic therefore a tool of amnesia. (archive in digital age: the oblivion of availability --> media theory)
can we think of a non-traumatic gesture of socialization of memory? or memorial activity “has” to be violent in order to be remembered? (--> sublime) (like what Ali does, tattooing me, every time he tells me one of his stories of trauma)
like i said before, “who” wants to remember?
(masculinity is written all over this anxiety-ridden remembrance --> re+member, bringing back the symbolically lost phallus: “member” means “the male organ of copulation” in English)
trauma makes available, brings back lost objects to the consciousness, in a psychoanalytical sense. is then the digital archive an absolute oblivion?
...................................
///////// newer notes, saved in 11 September 2016 /////////
...................................
[as Holderlin announces that the “remains” for which poets are responsible.]---> memory (don't let engineers build you archives! let the poet be responsible for whatever has “remained.”) [this would be Holderlinian advice]
-inappropriable remainder(s)
memory/remember is sojourn
the importance of archive is today perhaps not in creating one but in reading them.
--how many archive we still need to read and probe and consider, with concepts or para-concepts that we thought we had a hold on.
...................................
being enfolded is often a strategy for survival (?, Marks)
(Akira Mizuta Lippit:) things are not saved by being archived (Borgesian nightmare)
histories for which the present is not ready --> what are those sites where histories slip into latency?
(how not?) ***to enter a culture from outside*** (problem of the prophet, both Moses and Freud) --> *everything depends on the ways we ‘bring’ things* [bringing monotheism, destr[...]
(173607)[...notes/khmarchive.txt]%66.3[...]tooing me, every time he tells me one of his stories of trauma)
like i said before, “who” wants to remember?
(masculinity is written all over this anxiety-ridden remembrance --> re+member, bringing back the symbolically lost phallus: “member” means “the male organ of copulation” in English)
trauma makes available, brings back lost objects to the consciousness, in a psychoanalytical sense. is then the digital archive an absolute oblivion?
...................................
///////// newer notes, saved in 11 September 2016 /////////
...................................
[as Holderlin announces that the “remains” for which poets are responsible.]---> memory (don't let engineers build you archives! let the poet be responsible for whatever has “remained.”) [this would be Holderlinian advice]
-inappropriable remainder(s)
memory/remember is sojourn
the importance of archive is today perhaps not in creating one but in reading them.
--how many archive we still need to read and probe and consider, with concepts or para-concepts that we thought we had a hold on.
...................................
being enfolded is often a strategy for survival (?, Marks)
(Akira Mizuta Lippit:) things are not saved by being archived (Borgesian nightmare)
histories for which the present is not ready --> what are those sites where histories slip into latency?
(how not?) ***to enter a culture from outside*** (problem of the prophet, both Moses and Freud) --> *everything depends on the ways we ‘bring’ things* [bringing monotheism, destruction, etc.] ~-> (social and material) milieu thinking (--> to think about Baten in Baten)
(art's will and the judgment of value that informs it...) Kunstwollen's desire to grow and travel
...................................
[Ariella Azoulay]
() the opposition between keeping and putting away, preservation and cancelation.
archive: the home of the dialectic of preservation and cancellation
...when fully lit and relatively flat
Derrida: (archive) “is a question of the future, the question of the future itself, the question of a response, of a promise and of a responsibility for tomorrow.”
archive's Foucauldian “space of appearance”
constructed as ex-territorial and as a receptacle (makhzan) for the past
archive is not a fortress external to our world, with us as its pilgrims
(the ontological performance of filling a document)
(a constellation, aimed at distancing and disturbing us)
collecting --> grouping
extracting --> sharing
cataloguing --> indexing and tagging
...................................
(for Freud:) trauma <~=> memory
(for Nietzsche:) “Man could never do without blood, torture, and s[...]
(173608)[...notes/khmarchive.txt]%66.4[...][as Holderlin announces that the “remains” for which poets are responsible.]---> memory (don't let engineers build you archives! let the poet be responsible for whatever has “remained.”) [this would be Holderlinian advice]
-inappropriable remainder(s)
memory/remember is sojourn
the importance of archive is today perhaps not in creating one but in reading them.
--how many archive we still need to read and probe and consider, with concepts or para-concepts that we thought we had a hold on.
...................................
being enfolded is often a strategy for survival (?, Marks)
(Akira Mizuta Lippit:) things are not saved by being archived (Borgesian nightmare)
histories for which the present is not ready --> what are those sites where histories slip into latency?
(how not?) ***to enter a culture from outside*** (problem of the prophet, both Moses and Freud) --> *everything depends on the ways we ‘bring’ things* [bringing monotheism, destruction, etc.] ~-> (social and material) milieu thinking (--> to think about Baten in Baten)
(art's will and the judgment of value that informs it...) Kunstwollen's desire to grow and travel
...................................
[Ariella Azoulay]
() the opposition between keeping and putting away, preservation and cancelation.
archive: the home of the dialectic of preservation and cancellation
...when fully lit and relatively flat
Derrida: (archive) “is a question of the future, the question of the future itself, the question of a response, of a promise and of a responsibility for tomorrow.”
archive's Foucauldian “space of appearance”
constructed as ex-territorial and as a receptacle (makhzan) for the past
archive is not a fortress external to our world, with us as its pilgrims
(the ontological performance of filling a document)
(a constellation, aimed at distancing and disturbing us)
collecting --> grouping
extracting --> sharing
cataloguing --> indexing and tagging
...................................
(for Freud:) trauma <~=> memory
(for Nietzsche:) “Man could never do without blood, torture, and sacrifices when he felt the need to create a memory for himself.” ----> ‘ritual’ may be seen as a way to keep memory alive without the experience of pain?
(Bataille after Nietzsche:) ‘sacredness’: the revelation of continuity through the death of a discontinuous being
within the political art domain the “I feel your pain” has sympathetic currency. one is punished by drawing public attention to their pleasures
(I feel your pleasures =/=) “sense of pain” [an asset of the artist] ==establishes==> awareness of the existence of the body
processing is largely parallel, while, attention is [...]
(173609)[...notes/khmarchive.txt]%66.4[...] />
processing is largely parallel, while, attention is largely serial
disciplines of the modern subject
(in artistic work the unsolved issue remians:) technniques for/of the external control
...................................
[*] which spaciotemporal vectors are embeded in the archive, as a modern feeling of arrow that thrusts forward differentiating past from the future, “archaic” from the “advanced”?
[*] archive produces a “yesterday”
a dangerous arrow of time that is constituted and announced
-how do we attend the histories of implication and attachment?
futurity [aghebat عاقبت, (even) akherat اخرت], the promis of the archive
...................................
trauma: that which it won't tell its story =/= total recall
how can history tell?
history, a compensatory device?
...................................
gist
جان کلام
مراد
[Geoffrey Bowker]
http://www.ics.uci.edu/~gbowker/forget.html
Grand Historiographer, Sima Qin (1994 [ca 100BC]), writing of the burning of the books in 213BC, notes that the Chief Minister adviced the emperor that: Aall who possess literature such as the Songs, the Documents, and the sayings of the hundred schools should get rid of it without penalty. If they have not got rid of it a full thirty days after the order has reached them, they should be branded and sent to do forced labor on the walls. there should be exemption for books concerned with medicine, pharmacy, divination by tortoise-shell and milfoil, the sowing of crops, and the planting of trees (31). In response to this, the Emperor ordered the famous burning of the books - to cite Qin: Athe First Emperor collected up and got rid of the Songs, the Documents, and the sayings of the hundred schools in order to make the people stupid and ensure that inhat in all under Heaven there should be no rejection of the present by using the past. The clarification of laws and regulations and the settling of statutes and ordinances all stared with the First Emperor. He standardized documents.
(to think of) memory as a construction of the present
analyzing organizational memory
organizing analytical memory
memorizing organizational analysis
--> multifaceted stories open to interpretation =/= true/false facts
****remembering: an activity which carries with it its own context****
work on ajayeb and my ongoing commentary on archive and memory is part and parcel of the organizational theory
not to forget that:
•rediscovery is easier than remembering
•statistics --as--> filtering mechanism --as--> proactive forgetting
•forgetting ==> change of identity ['clean slate’ is very well known state to mysticism, --> clearance(=? i[...]
(173611)[...notes/khmarchive.txt]%66.5[...]f time that is constituted and announced
-how do we attend the histories of implication and attachment?
futurity [aghebat عاقبت, (even) akherat اخرت], the promis of the archive
...................................
trauma: that which it won't tell its story =/= total recall
how can history tell?
history, a compensatory device?
...................................
gist
جان کلام
مراد
[Geoffrey Bowker]
http://www.ics.uci.edu/~gbowker/forget.html
Grand Historiographer, Sima Qin (1994 [ca 100BC]), writing of the burning of the books in 213BC, notes that the Chief Minister adviced the emperor that: Aall who possess literature such as the Songs, the Documents, and the sayings of the hundred schools should get rid of it without penalty. If they have not got rid of it a full thirty days after the order has reached them, they should be branded and sent to do forced labor on the walls. there should be exemption for books concerned with medicine, pharmacy, divination by tortoise-shell and milfoil, the sowing of crops, and the planting of trees (31). In response to this, the Emperor ordered the famous burning of the books - to cite Qin: Athe First Emperor collected up and got rid of the Songs, the Documents, and the sayings of the hundred schools in order to make the people stupid and ensure that in all under Heaven there should be no rejection of the present by using the past. The clarification of laws and regulations and the settling of statutes and ordinances all stared with the First Emperor. He standardized documents.
(to think of) memory as a construction of the present
analyzing organizational memory
organizing analytical memory
memorizing organizational analysis
--> multifaceted stories open to interpretation =/= true/false facts
****remembering: an activity which carries with it its own context****
work on ajayeb and my ongoing commentary on archive and memory is part and parcel of the organizational theory
not to forget that:
•rediscovery is easier than remembering
•statistics --as--> filtering mechanism --as--> proactive forgetting
•forgetting ==> change of identity ['clean slate’ is very well known state to mysticism, --> clearance(=? is to take away useless theory) and origins in geometry - #Serres]
organizational forgetting --producing/maintaining--> classification systems ==> move from heterogeneous forms of memory operating within multiple frameworks [like ajayeb bestiaries] to the privileging of a form of memory (potential memory) operating within a well-defined information infrastructure subtended by classification systems. (Bowker)
if your work is an intermediary profession invisible and removed at the earliest opportunity from the[...]
(173612)[...notes/khmarchive.txt]%66.5[...]g --producing/maintaining--> classification systems ==> move from heterogeneous forms of memory operating within multiple frameworks [like ajayeb bestiaries] to the privileging of a form of memory (potential memory) operating within a well-defined information infrastructure subtended by classification systems. (Bowker)
if your work is an intermediary profession invisible and removed at the earliest opportunity from the official record, create a “[name of your practice]-ing interventions classification” (?!) --> a fascinating system that creates a standardized language for describing what is it that your practice does in different or difficult ways
other systems (to organize and critique your accumulation of experience):
•sensitive outcomes classification scheme
•diagnosis scheme
*sometimes what you do does not need to leave a trace, like nursing (in which your duty is to remember for others) [a professions without form ~~> nothing can be preserved, coding past knowledge and linking it to current practice---in the context of the hospital's sociotechnical system], or cleaning [doing everything that nobody else does], or storytelling [you have to go to a new country every day, going to a foreign zones], or certain kinds of performances [@Arianna --> the intensity, focus, and complexity of care], [going from being expert to novice], and many times not codable into discrete units of work practice to be carried out on specific occasions
in my hypertext writing, am i trying to enable myself to talk about my work in a language that computers could understand?
(do we need?) to get at (and maintain?) the deep structure of the one's situation
--> transformational grammar
--> bring intuitive decision-making to a conscious level
# the issue of the validity or not of ajayeb's knowledge is entirely orthogonal to my purpose. I am producing an anatomy of what it has meant in the case of bestiary writing to create such a science
(my issue with) [*]strategy: a way of managing a past that threatens to grow out of control
(in working with bestiaries my research question:) what could provide for a good ordering of memory?
-(which professions act as) distributed memory system (for who?)
-(what blocks between) internal memory and external memory --> the time needed to work complex representations
(we are trying to) situate our activity visibly within an informational[?*] world ==> to be factored
*in an informational world: accountability = measurable, finite, packaged, <--✕--> (other modes of) invisible and articulation work
...when technicians/artists seeking new ways of writing (scientific/poetic) papers so that their work gets acknowledged ==(and yet)==> the nature of their (scientific/artistic) truth is not impeached***
--> and sometimes we restructure our work so that ([...]
(173613)[...notes/khmarchive.txt]%66.6[...]embered” --to--> discovery of the right logical category ==> classifying the memorization the world scientifically
classification system ==> filter --> encoding (of information about the environment) ==> coherent framework = memory (Schachter, 1996)
Bowker > Matsuda > Edouard Claparede's experiment (1907) of having a stranger rush into the classroom, do something outrageous, and then have students describe what happened --> “that the past--even of a simple event--was less a record than a sort of taxonomy. Not perceptions, but categorization of familiar types was the major function of memory”
#bambi
pigeonholing of facts
how apass as an organizations is coding for artistic research within the framework of their memory systems?
“There is no room on the [filling] form to write an essay on race identity politics.”
do we need to develop and standardize my discipline-specific nomenclature (in our research microworld) in order to name without ambiguity? --> redefinition of disciplinary boundaries --> shaping of your work so that its future practice converges on potential memory
we murder, they note
they draw from their secret[s]
infrastructure-thinking: Ajayeb Network-Making Minimum Data Set
in ajayeb's literature the very information infrastructure itself (should let be or) is in flux ==> discourses make strange connections between themselves
-in ajayeb the infrastructure assumes the position of every node --> reworked in my #Rigs
“...we are afloat in a sea of multiple, fractured causalities each demanding their own classification systems--and their own apparatus of record collection.” (Bowker)
classification (systems): a warrant and a tool for forgetting, and operating the distribution of this forgetting (in space of scientific memory.)
it tells you what to forget (for example the religious and metaphysical,) and how to forget it
[the formation (training) of artists covers up the formation (production) of artistic knowledge]
-the social story of science is excluded from the organization of the sciences, and held outside of it =/= situated knowledge
-a natural hierarchy of sciences is offered: every discipline needs to remember only a given set of facts --> each type of memory which has been distributed in space will also be sequenced in time (http://ajayeb.net/?q=imperative+of+knowing) [for example mathematics --> physics --> chemistry --> biology --> sociology] ==> formal memory system
the problem of the detective is that for him only those facts are relevant that hand him the solution of crime (~-> goal-oriented individual disposition) =/= chasing rabbits
-the detective (has to) classify away traces: the systematic and deliberate forgetting of some actions in order to better remember others
-what makes a diffe[...]
(173614)[...notes/khmarchive.txt]%66.7[...]ilitate communication across disciplines
•share data
•enable collaboration
(am i) representing the knowledge of my communities (?) -- what does that mean?
*routinization* (is that which is at stake in ontologies) --?--> *apprehension*: orientation to the informational organization of ones field
(to attend the routinizations and apprehensions in one's own practice --> ontology building)
•my routines of reading, highlighting, writing, idiosyncratic talks, feedbacks, questions, silences,
--> (attend to the) transformative consequences of learning and traversing routines --[+]--> the practice and material tools that accompany the reworking of them {knowledge in informational terms, fables, etc.}--> problematic of inter-operability
--> (and asking) how a (broader) community's interests are at stake with this? {to engage and enrol that community through what activities?} #microworld
(my routines:) with confidence deliberately working with:
•interrupting stories with stories
•partial connection (and its performance)
•moving arguments through by infecting them with other arguments (=/= dialectical)
•mobilizing (multidisciplinary) fields (=/= the imperative of knowing A, B, and C first before you do D)
•mobilizing citation apparatus --> that which gives sense to what enables this work --> deliberately having a conversation with ajayeb al makhlughat
•mobilizing anachronic apparatus --> mobilizing different timescales ==> mixing up what counts as “us” (=/= chronology [?==> belonging])
•remembering what one knows (and organizing, performing, reworking it)
•having stakes in rationality (i constantly criticize rationality, but as you can see, i am not at all throwing it out)
•omnivorous approach
•
wild facts amenable (تابع) to formal representation (formal modeling)
routine: practically enacted, having no existence outside its performance, embedded in the configuration of material resources that enable practical work
[#workshop fables] how, by traversing the routine, “knowledge” and “community” took on new meaning, as they were rearticulated in the different languages
uncertain activities of knowledge
(what i am learning in apass is that) modeling ontologies involves articulating knowledge in ways that sometimes appears alien to that domain community
[asking with Bowker:] for my ontology-building to appear representative, does my community itself have to learn the goals and language of my knowledge modeling? (the question i asked Sven, telling others ‘this or that is the language i am using.’) (i am using a language that is Harawayian, Ronellian, Sadrian)
______________
http://www.ics.uci.edu/~gbowker/actnet.html
...it is easy to get lost in Baudrillard's co[...]
(173615)[...notes/khmarchive.txt]%66.9[...]isely because they are so good at delegating and distributing; and that actor-network theory is well position to track and describe the work of delegation and distribution.”
fact is a consequence
(Dewey)
(in a way, my work and interest in ajayeb is about histories of standards in knowledge production, which, i argue, is key to all sorts of other productions) (& the politics of remembrance : the politics and philosophy of classifying certain textual/material activities such that they have a chance of being part of the cultural *potential* memory)-->{Olga, Hoda, Sana}
artists are using a lot of standards (of representations or materials)
(out of) control standards
-there is a huge amount of standards i am depending on in my hypertext
-international diplomacy depends on manufacturing and enforcement of standard vocabulary --> how much are we really in diplomatic businesses?
Google: “To organize the world's information and make it universally accessible and useful”
standards are often:
•making things work together
•enforced by legal bodies
•have their own (significant) inertia --> hard to change, and is not about the technically superior standards winning [DOS, VHS, A4, etc.]
standards --> *aspect of acting in the world* ==> classifications
what are (or have been) the behind the scenes, boring, background processes of the “real” work of ajayeb (and any past and practical politics of knowledge production)? (==> becoming interested in a wider scope of reading: rhetorics, semiotics, objectivity, analysis, architecture,)
•historically creation of the infrastructure
•ubiquity and webbed saturation of classifying and standardizing
•materially textured (layered, tangled)
•their negotiated nature
*distribution of memory (and distribution of representation):
X --> historical contingencies --> a narrative --> practical politics --> standard narrative --> universal category --> erases its own narratological past, (employed internally+externally) deletion of modalities in the development of (scientific) texts; [a modality can be deleted in a number of different ways: [*] it might be distributed (held in another part of the organization than in that which produces the text), [*] built into the infrastructure (the work environment is changed such that the modality is never encountered), etc. =/= #accountability] ==> fact (+ single articulation, only one plot of data) --> mobilizing a set of black-boxes-->{Xiri's “queers,” Eszter's “participants,”: what goes inside these black-boxes and how they look like, is seen as irrelevant for them. [--> translating from the context of storage to the present situation (one might store a fact for reason X but recall it for reason Y) Latour + Bowker]}
X --> indeterminacy & multiplicity --> conflict --> negotiations --> standard
[...]
(173616)[...notes/khmarchive.txt]%67[...]n X but recall it for reason Y) Latour + Bowker]}
X --> indeterminacy & multiplicity --> conflict --> negotiations --> standard
where to make the cuts in the system, for example, down to what level of detail one specifies a description of work, of an illness, of a setting, [of an animal, of a queerness, of a subjectivity, and so on.]
residual categories {rest, others, miscellaneous,} are ubiquitous
what are the mismatches between subsystems in ajayeb and Qur'an?
--> “cumulative mess trajectory” (Strauss) --> when the trajectories become so tangled that you can't return and the interactions multiply
we are riding on metaphores to move in a densely classified world
“There is no way of ever getting access to the past except through classification systems of one sort or another - formal or informal, hierarchical or not” Bowker
•“in the 14th century” --> segmentation of time, system of calendar
/>
•“Iranian” --> discourse of national genius only arose in the 19th century
•“revolution” --> our current conception of ‘revolution’ is marked by the historiographical work of Karl Marx
•(historiographical traditions)
compare first lines of Halaj's biography in Attar and Wikipedia:
•آن فی الله فی سبیل الله آن شیر بیشه تحقیق آن شجاع صفدر صدیق آن غرقه دریای مواج حسین منصور حلاج رحمةالله علیه کار او کاری عجب بود و واقعات غرایب که خاص او را بود که هم در غایت سوز و اشتیاق بود و در شدت لهب و فراق مست و بیقرار و شوریده روزگار بود و عاشق صادق و پاک باز و جد وجهدی عظیم داشت و ریاضتی و کرامتی عجب و عالی همت و رفیع قدر بود او را تصانیف بسیار است [...]
•Mansur al-Hallaj (Arabic: abic: Abū ‘l-Muġīṭ Al-Ḥusayn bin Manṣūr al-Ḥallāğ; Persian: Mansūr-e Ḥallāj) (c. 858 – 26 March 922) (Hijri c. 244 AH – 309 AH) was a Persian mystic, poet and teacher of Sufism [...]
(at the end it is the colonialism that) decides what a disease is [=/= other system/culture (fragile networks) for classifying diseases of the body and spirit, such as ajayeb. (for example see how schizophrenia is classified and understood)]
--> practical ontology
representation of the past
sequencing of the present
==> making it appear that science describes nature --> social power
(at the end you see only those actants who are strong enough, and shaped in the right way, to impact)
“[...] the loosest classification of work is accorded to those with the most power and discretion, who are able to set their own terms.” Bowker 1996
lingua franca of the medical insurance companies
[...]
(173617)[...notes/khmarchive.txt]%67.1[...]taphores to move in a densely classified world
“There is no way of ever getting access to the past except through classification systems of one sort or another - formal or informal, hierarchical or not” Bowker
•“in the 14th century” --> segmentation of time, system of calendar
•“Iranian” --> discourse of national genius only arose in the 19th century
•“revolution” --> our current conception of ‘revolution’ is marked by the historiographical work of Karl Marx
•(historiographical traditions)
compare first lines of Halaj's biography in Attar and Wikipedia:
•آن فی الله فی سبیل الله آن شیر بیشه تحقیق آن شجاع صفدر صدیق آن غرقه دریای مواج حسین منصور حلاج رحمةالله علیه کار او کاری عجب بود و واقعات غرایب که خاص او را بود که هم در غایت سوز و اشتیاق بود و در شدت لهب و فراق مست و بیقرار و شوریده روزگار بود و عاشق صادق و پاک باز و جد وجهدی عظیم داشت و ریاضتی و کرامتی عجب و عالی همت و رفیع قدر بود او را تصانیف بسیار است [...]
•Mansur al-Hallaj (Arabic: Abū ‘l-Muġīṭ Al-Ḥusayn bin Manṣūr al-Ḥallāğ; Persian: Mansūr-e Ḥallāj) (c. 858 – 26 March 922) (Hijri c. 244 AH – 309 AH) was a Persian mystic, poet and teacher of Sufism [...]
(at the end it is the colonialism that) decides what a disease is [=/= other system/culture (fragile networks) for classifying diseases of the body and spirit, such as ajayeb. (for example see how schizophrenia is classified and understood)]
--> practical ontology
representation of the past
sequencing of the present
==> making it appear that science describes nature --> social power
(at the end you see only those actants who are strong enough, and shaped in the right way, to impact)
“[...] the loosest classification of work is accorded to those with the most power and discretion, who are able to set their own terms.” Bowker 1996
lingua franca of the medical insurance companies
actor network theory: looking in detail at the role of (relatively) black-boxed hybrids [what scientists are actually manufacturing] in creating the discourse of pure science (as endpoint)
science's objective account of natural order:
•trials of strength
•enrolling of allies
•cascades of inscriptions
•operation of immutable mobiles
--> development of standards
‘Janus face’ of science
[Janus, in ancient Roman is the god of beginnings, gates, transitions, time, duality, doorways, passages, and endings. a god of transitions. having two faces, he looks to the future and to the past. (Greeks had no equivalent t[...]
(173618)[...notes/khmarchive.txt]%67.2[...] enough, and shaped in the right way, to impact)
“[...] the loosest classification of work is accorded to those with the most power and discretion, who are able to set their own terms.” Bowker 1996
lingua franca of the medical insurance companies
actor network theory: looking in detail at the role of (relatively) black-boxed hybrids [what scientists are actually manufacturing] in creating the discourse of pure science (as endpoint)
science's objective account of natural order:
•trials of strength
•enrolling of allies
•cascades of inscriptions
•operation of immutable mobiles
--> development of standards
‘Janus face’ of science
[Janus, in ancient Roman is the god of beginnings, gates, transitions, time, duality, doorways, passages, and endings. a god of transitions. having two faces, he looks to the future and to the past. (Greeks had no equivalent to Janus.)]
/>
when your work (artistic/scientific) can be seen as a direct translation of the quest for Iranian/French honor after defeat in the battlefield --> the actors don't see what is excluded: they construct a world in which that exclusion could occur
(Latour --> according to American pragmatist strongholds:) reality = 'that which resists’
common language ~= standard language
(we can't talk about the commons without sorting out our understanding of our standard-saturated world)
(my hypertext is not data-driven [= a system with focus on the acquisition, management, processing, and presentation of ‘atomic-level’ data] nor a process-driven (or process-sensitive system, for example delivering a care), what is it then?) (also not systematically storing [my] “knowledge” for later access, storage of information in such long-term memory, no no no)
-is it a support for my various tasks and practices outside the computer? --> ex--> excess-driven storytellings =/= minimum data set
-a non-data-driven systems in this society are named secretive and mysterious in the name of transparency
#in a way i am building an adequate mode of encounter with the “Iranian scientist”
they draw from their secret[s]
a technical issue (for example about how to code process) is also a an organizational theory
social embeddedness of scientific truth
(authors of ajayeb approached nature not in a way to sketch the boundaries of a discrete animal event, therefore, a unit of analysis, (which is very natural at 21st century;) rather an infrastructure itself in flux, providing an unnatural hierarchy)--> this is my rhetorical reading of ajayeb
as long as you/God pays attention to them, they will continue to exist
‘uninventing X’: changing society and technology in such a way that the X becomes an impossibility. (Donald Mackenzie)
[...]
(173623)[...notes/khmarchive.txt]%67.2[...]jhQQ) as new entities will come to being in the world, instead of creating access to what is reconfiguring of the past we lock ourselves into single unitary visions of the past totally unnecessary --> that is exactly what i am trying to do, providing and creating a kind of approach to what would be an access to a reconfiguring of the past, ajayeb as the case in a Farsi speaking world
on way or another, databases are structured objects, they constraint the forms of narrative you can take ==> a restrict set of stories --> when we are dealing with database we don't have an infinite sets of narrative space
i am taking a theological alterity discourse from pre-enlightenment (islamicated cosmology) and puting it in [...?]*** (Latour is putting it in scientific style of faith)
•artistic research practices/discourses
•modern Iran
•modern culture
•
non-contemplative intelligence basing the database in our time (=/= older traditions of sequencing)
...................................
*deterioration of the immanent (eco-, politico-,) ==> corruption of social relations ==> corruption of memory*** (of a shared existence, of coexistence with [Div, jinn, shadow, birds, Hindus, Arabs, ]) !!!--✕--> issues of historical injustice
-or-
corruption of a river : the entropy and deterioration immanent to it ==> conditions of possibility for corruption of intimate relations and of memory }--([this] experience of corruption)--> takes the nature of being defrauded (روزگار فريبکار) of one's own form of life, one's family or one's inheritance***
(Naveeda Khan talking about river's point of view in Bangladesh, but her keywords are all relevant for Iran's landscape as well)
***the muslim responses to entropy*** ==?==> eschatology
}--> muslim majority regions are more embeded in the world that what we know from islam islam
سازش
limits of “adaptation”
a rapport ~ ربط تقریباً همگام
or orientation جهتگيرى
a looming future
“[how] politics and policies of climate change stand to shortchange the present and the past”
Naveeda Khan exploring the perception of climate change within everyday life
those who live on such formations --[powerful river waters, eroding, accreting, village politics, dynamics of individual lives,]
fret ترش کردن
مزروعى arable lands
thinking rivers:
to consider water as a ‘total social fact’, to think holistically about water [Caton & Orlove] =/= [Naveeda's] climate thinking --> that there is specificity that needs attending: rivers are major conduits هادى of ‘connectivity’ --> domain of localized interactions
-to take the river to convey l[...]
(173624)[...notes/khmarchive.txt]%67.4[...]g produced through the action of geological forces, it too has norms and values that take statistical form or are found (in both sense of the word: discovered and originating) in moments of spontaneous action (---> go to Delanda#)
...village and kinship structures being flexible, there is a high value places on sexual normativity
absence of water --> human suffering --> the death of the river --> emergence of land as property
Naveeda examines 3 films:
•focus on corruption, melodramatic specificities of the film-scale, subtext of pain --> Titash Ekti Nodir Naam
•focus on entropy within the Padma river, *ambivalent expression over the necessity for migration that will undoubtedly be one of the strategies of adaptation for an ocean-facing country such as Bangladesh* --> Padma Nodir Majhi
•(film's anticipation of) how rumors and bad news come to unsettle existence, the rumor of climate change may do more to re-organize a social milieu than its actual binding reality --> Chitra Nodir Parey
*there is a “systematic undervaluation of involuntary loss of places and cultures [which] disguises real, experienced but subjective limits to adaptation [and integration*]” (Naveeda > Adger)
(people in interrelation to the Jamuns river...) what may be coming up or downstream or even overhead or below ground, that they are also involved in displacements in situ either because of floods or erosion --> continual throwing up of constitutive elements of social life into the air and their constant re-organization when they return to ground
the erosive tendencies of the river --> the slow movement in place or lateral shifts that lead people to just drop off the scene
(Naveeda: we are in a) landscape not just erosive of relations but also *productive of forgetting* --> adaptation in the present entails an ongoing corruption of memory [--> #Bowker, forms of erasure]***
(#stories of integration in Germany)
...................................
[pre-notes with Delanda's A Thousand Years of Nonlinear History]
what are word-forming resources in farsi?
(not to increase their prestige, rather, to problematize) reservoirs of expressive resources in ajayeb and tehran --> to challenge which international standard?
what are the definitive historical process that create uniform set of linguistic norms in iran?
in my work on ajayeb, also, perhaps i am offering a grammar to the empire---learning system thinking
dictionary --> formal codification of language
regarding my ajayeb hypertext
--✕-->? certain spelling rules, grapheme نويسه [characters A, B, ...], morpheme واژک [smallest meaningful language unit]
--✕--> what are my articulatory shortcuts? (least effort nee[...]
(173625)[...notes/khmarchive.txt]%67.5[...]ticipation of) how rumors and bad news come to unsettle existence, the rumor of climate change may do more to re-organize a social milieu than its actual binding reality --> Chitra Nodir Parey
*there is a “systematic undervaluation of involuntary loss of places and cultures [which] disguises real, experienced but subjective limits to adaptation [and integration*]” (Naveeda > Adger)
(people in interrelation to the Jamuns river...) what may be coming up or downstream or even overhead or below ground, that they are also involved in displacements in situ either because of floods or erosion --> continual throwing up of constitutive elements of social life into the air and their constant re-organization when they return to ground
the erosive tendencies of the river --> the slow movement in place or lateral shifts that lead people to just drop off the scene
(Naveeda: we are in a) landscape not just erosive of relations but also *productive of forgetting* --> adaptation in the present entails an ongoing corruption of memory [--> #Bowker, forms of erasure]***
(#stories of integration in Germany)
...................................
[pre-notes with Delanda's A Thousand Years of Nonlinear History]
what are word-forming resources in farsi?
(not to increase their prestige, rather, to problematize) reservoirs of expressive resources in ajayeb and tehran --> to challenge which international standard?
what are the definitive historical process that create uniform set of linguistic norms in iran?
in my work on ajayeb, also, perhaps i am offering a grammar to the empire---learning system thinking
dictionary --> formal codification of language
regarding my ajayeb hypertext
--✕-->? certain spelling rules, grapheme نويسه [characters A, B, ...], morpheme واژک [smallest meaningful language unit]
--✕--> what are my articulatory shortcuts? (least effort needed)
-how internet press is aiding which minor languages in their struggle against majors?
-and which standards are rising there?
-and what are the hegemonizing effect of my ajayeb hypertext on language and energy? its conservative pressures (on literary imagination) --> my concern with farsi linguistic evolution and its contaminations with other languages
what are my ajayeb hypertext contact situations?
(in my ajayeb) “?q=” =/=? searching device abstract probe head
==>? sorted into homogeneous sets
-->? abstract automata -->{ ajayeb.net ~= a valid-enough mean of transferring the *combinatorial productivity* of automaton [by different (social) dynamics] }-->? #bottom-top approach to writing
my Rigs are about:
•processes responsible for the generation of phrases and sentences
•[...]
(173626)[...notes/khmarchive.txt]%67.6[...]onstitutive elements of social life into the air and their constant re-organization when they return to ground
the erosive tendencies of the river --> the slow movement in place or lateral shifts that lead people to just drop off the scene
(Naveeda: we are in a) landscape not just erosive of relations but also *productive of forgetting* --> adaptation in the present entails an ongoing corruption of memory [--> #Bowker, forms of erasure]***
(#stories of integration in Germany)
...................................
[pre-notes with Delanda's A Thousand Years of Nonlinear History]
what are word-forming resources in farsi?
(not to increase their prestige, rather, to problematize) reservoirs of expressive resources in ajayeb and tehran --> to challenge which international standard?
what are the definitive historical process that create uniform set of linguistic norms in iran?
in my work on ajayeb, also, perhaps i am offering a grammar to the empire---learning system thinking
dictionary --> formal codification of language
regarding my ajayeb hypertext
--✕-->? certain spelling rules, grapheme نويسه [characters A, B, ...], morpheme واژک [smallest meaningful language unit]
--✕--> what are my articulatory shortcuts? (least effort needed)
-how internet press is aiding which minor languages in their struggle against majors?
-and which standards are rising there?
-and what are the hegemonizing effect of my ajayeb hypertext on language and energy? its conservative pressures (on literary imagination) --> my concern with farsi linguistic evolution and its contaminations with other languages
what are my ajayeb hypertext contact situations?
(in my ajayeb) “?q=” =/=? searching device abstract probe head
==>? sorted into homogeneous sets
-->? abstract automata -->{ ajayeb.net ~= a valid-enough mean of transferring the *combinatorial productivity* of automaton [by different (social) dynamics] }-->? #bottom-top approach to writing
my Rigs are about:
•processes responsible for the generation of phrases and sentences
•to produce new strings =/= checking them for validity
(you cannot be not connected to) *collective assemblage* (of enunciations)
(what is my -or-) do i need an abstract machine that connects my language to the semantic and pragmatic contents of statements, to the collective assemblage?
my ajayeb: a throng (هجوم) of (neo-English-Farsi) dialects, patois, slangs, and specialized languages
my Rigs... :
•local restrictions of wach word
•the tendency of words to occur next to each other their degree of crystallization
[for my hypertext] (Zellig Harris:) the [...]
(173627)[...notes/khmarchive.txt]%67.6[...]stract machine that connects my language to the semantic and pragmatic contents of statements, to the collective assemblage?
my ajayeb: a throng (هجوم) of (neo-English-Farsi) dialects, patois, slangs, and specialized languages
my Rigs... :
•local restrictions of wach word
•the tendency of words to occur next to each other their degree of crystallization
[for my hypertext] (Zellig Harris:) the constraints or demands that words place on one another are transmitted as socially obligatory information [as physical information, the kind measured in bits, not the semantic information used in dictionary definitions.]
socially obligatory ‘information’-[as ‘physical information’ (kind measured in bits) =/= semantic information (used in dictionary definitions)] ==(transmits)==> constraints or demands that words place on one another
(my hypertext ajayeb is an) “informational niche”
[and what about the matter of ‘actual use’?]
ajayeb.net “rules”: a set of normative combinatorial constraints
recursive application of existing constraints ==> new patterns
*process of language: from optimal to obligatory*
(in respect of history: obligatory meanings of Attar, and so on)
--> in my work this flow is reversed: from obligatory (meanings of Attar or ajayeb) to optimal. that is perhaps why sometimes people say that they don't understand me or that I am wonge.
-memory is the matter of statistical fact: (core) meaning ~= “selection”
***the fate of my contribution depends on and is determined by my position in the communicative network
pidgin دست وپا شکسته ومخلوط : creative adaptations
ajayeb.net is a pidgin?
*pidginization: any process of reduction or simplification of linguistic resources {"=/=”, “=”, “==>”, “-->"}
my ajayeb writing:
step 1: redundent simplification of linguistic resources [--> creoles نژاد مخلوط: that segment of a continuum of variation which exhibits the maximum divergence from the standard but which is still connected to other portions of the meshwork (Farsi+English)]
step 2: reenriching itself with features eliminated during step 1 ~ recomplexification of creoles }==(how?!)==>
step 3: diversifying the number and type of uses it can be put to
double articulation: a sorting operation that yields a homogeneous distribution of elements and a consolidation operation that defines more or less permanent structural linkages between sorted materials.
if and when the materials on which a sorting device operates acquire the ability to replicate with variation, a new abstract machine emerges, in the form of a blind probe head capable of exploring a space of possible forms
ajayeb's (specialist) jargon <-- what intensified them? --> ? tech, colonialis[...]
(173628)[...notes/khmarchive.txt]%67.7[...]
system perspective:
•fully coherent
•deliberately engineered
•end-to-end process
(Weinberger's notion of) *stoping point*
“knowledge as a series of stopping points”
•printed journal articles
•books
•textbooks
•(other fixed products)
--[changing to]--> a world where knowledge is perceptually in motion }--> in a way ajayeb.net is part of this transition
we face a world of abundant information, hyperlinked ideas, permission-free resources, highly public interaction, and massive, unresolved disagreement. (Weinberger)
individual expertise is (many argue) being replaced by the wisdom of crowds: noisy and endlessly contentious, but also rich, diverse, and multi-skilled [=/= fantasies of Black Mirror TV series]
wikis of all sorts
(?is my ajayeb.net a) citizen science
vigor and growing utility
“distance matters”
(Olson)
commodification of data : the presentation of datasets as complete, interchangeable products in readily exchanged formats
data-driven science
problem of evaluation
--> ***Do we know things if we cannot explain why they are true?*** (Anderson)
hierachically organized forms of credentialing
in Julia's seminar we were trying to examine: commodified data analysis tools and widely available software skills ==> (larger number of participants to) analyze data and run models
(*a problem with university students:) [students who do appear] more motivated by the university as a *rite of passage* (گذار از بلوغ) and a *lifestyle*
=/= learning
*professors are no longer seen as infallible experts, but as resources whose facts can be checked in real time
(question of) standard / ontology --> (desire for) universality / (need for) change
r />
knowledge of past climates
@apass
(through my love and study for ajayeb --> infrastructure -->) questions for apass:
-what new forms of organization and community are emerging? what power relations do they rely on, create, or destroy? who wins and who loses as knowledge infrastructure change? (questions proposed by a knowledge infrastructure workshop 2012)
-(ways to) encode and reinforce existing interests and relations of power
-(we need) a design community versed in these literatures:
•different social worlds
•conflicting conceptual frameworks
•sociology of science and technology
•sociology of standards (--> standardizing data has proven to be a crucial activity in *scaling up* the sciences) #lens
•boundary objects
•trading zones
•actor networks
•how sharing works in practice
•agreements on shared norms, practices, and technical systems (problematized by Fe[...]
(173630)[...notes/khmarchive.txt]%67.9[...]iple projects (--> is this my “data”?)
cyberscholarship
#lens, to scale up qualitative social science <--> deploy data storage, visualization, hypertext, and collective-creation possibilities of the web and social media, *new tools for textual analysis*
...................................
[which] cultures (or stories) permit a graceful listening forth to our seeing[?]
(metaphorical economy of) *mnemonic deep*:
•past is a thing that you escape at all costs, our past explains who we are,
•as palimpsest, The infinite faces of the past can be read off the present face ==> narrative ideal presen
•
the time that the institution of the sciences create:
1- the time of the experiment/field study: going back billions of years, quantum units of time, tree rings; peat mosses; fossil seeds;
2- the time of the scientific enterprise, historiographical stances shared among sets of disciplines
3- the law of nature: the past which scientists create can be read as an eternal present
(total recall:) memory as a metaphor needed by a ‘handicapped’ observer who cannot see a complete system
(same technique was used in Gulf War, Ali's production of consensus by flat) encephalogram
Ehsan's transmission sub rosa of information: stories and practices from his wild, discontinuous, ever-changing past
(Lyell's geology of earth:) working from the position that there was no sign of the origin of the earth, nor any portent of its end--what we have access to is a set of records in the landscape which leave the impression of massive upheaval and discontinuity in the past
tools to think past =/=? tools of (our own) archive
“most groups [...] engrave their form in some way upon the soil and retrieve their collective remembrances within the spatial framework thus defined” (Halbwachs 1968 > Bowker)
built: we often don't think of such [reworked natural landscapes] trails in memory terms, because it is not our own personal memory that is being engraved--it is the collective memory of our culture
(my favorite) specialized archival technology (~= memory practice): list*
synchronization in the 14th century, where information provided the ‘coin’ which allowed multiple endeavors--social and natural, along a (different) material substrate
...................................
idio + sync
-idio- (“private,” “one's own,” not capable of engaging in the public sphere, for Athenians: concerned exclusively with private (--> a natural state of ignorance that all persons are born into) (private soldier with no skills?) [~=? mast مست] =/= “polites” ~ police [~=? mohtaseb محتسب (--from--> احتساب, شمارنده, بشمارآورنده)])
[...]
(173631)[...notes/khmarchive.txt]%68.2[...]ies and practices from his wild, discontinuous, ever-changing past
(Lyell's geology of earth:) working from the position that there was no sign of the origin of the earth, nor any portent of its end--what we have access to is a set of records in the landscape which leave the impression of massive upheaval and discontinuity in the past
tools to think past =/=? tools of (our own) archive
“most groups [...] engrave their form in some way upon the soil and retrieve their collective remembrances within the spatial framework thus defined” (Halbwachs 1968 > Bowker)
built: we often don't think of such [reworked natural landscapes] trails in memory terms, because it is not our own personal memory that is being engraved--it is the collective memory of our culture
(my favorite) specialized archival technology (~= memory practice): list*
synchronization in the 14th century, where information provided the ‘coin’ which allowed multiple endeavors--social and natural, along a (different) material substrate
...................................
idio + sync
-idio- (“private,” “one's own,” not capable of engaging in the public sphere, for Athenians: concerned exclusively with private (--> a natural state of ignorance that all persons are born into) (private soldier with no skills?) [~=? mast مست] =/= “polites” ~ police [~=? mohtaseb محتسب (--from--> احتساب, شمارنده, بشمارآورنده)])
-syn- (“with”)
کرم + حلیه
hile + karam
سجده شوریده
خام کن پخته تدبیرها
اول او اول بی ابتداست
آخر او آخر بیانتهاست
کار فلک بود گره در گره
(expelled from the temple of science) the collector and the classifier --> to grosser objects that we can taste, touch, accumulate
the master of ceremonies to a cage of tigers
Bowker on Charles Lyell
Buckland: (generally speaking) all things on earth can be seen at once objects and archives:
•as objects: they function in the world
•as archives: they maintain traces of their own past
a rock:
•object of lithosphere
•document of its history (striation: past glaciation; strata: complex stories of deposition + radioactive isotopes; journy through the mantle; etc.)
earth: a variable legible palimpsest
(office procedures & computer programs are both) designed as *abstract machines*
-for ajayeb i designed an abstract machine called ajayeb.net to realize a seamless interchangeability between my artist/research procedures and computer programs
bootstrap: a simple system activating a more complicated system
[...]
(173632)[...notes/khmarchive.txt]%68.3[...]
train traveler looking out the window
a Newtonian world of abstract qualities size, shape, quanity, motion
==> space out of the window of a moving train: a new kind of geographical representation, abstract and regular
(a problem in management:) “time had conspired with capital to annihilate space
@Sana
[a ‘second nature’ being created] railway (+ telegraph) ==> commodification + communication
in our trip to Rivage with Marialena we were in terested in signs in the built landscape, the “second nature” in the nature of Rivage, which were “concrete embodiments of the environmental partitioning that made farming possible”
a heterogeneous collection of lived spaces and histories
a heterogeneous collection of lives and spaces
why translation must be a monopoly (according to railway):
you need centralized bureaucracy and effective monopoly in order to operate with efficiency [...] you could not have every train running on its own (loca) time ==> (Bahn railway map =) a representation that permit efficient operation --> *an absolute time and annihilated space*
(industrialization -->) railway/railroads --> basic accounting techniques used by American business enterprise (into the 20th century)
==> infrastructural technology: organizational form (accounting techniques, reports, etc.) synchronized with its own impact on the world (regularizing it) providing both a ***material and metaphorical implusion*** (to order its forms of inquiry/activity)
@apass monday reading
means of new infrastructural technobody ==> technoscientific representations ==> (dual process of) commodification (railway) + representation (abstract space-time)
--> “you need to be able to represent the world in a *coherent and standard* form [~ databases] in order to run railways [or program language operation] and deal in commodities
increasingly less well-defined boundaries --Serres--> we need analytic categories that allow us to account for the unified representational time and space applied to both bureaucratic and scientific work --(Sohn-Rethel)--> (relationship between) **commodity form and the process of intellectual abstraction** [-abstractness governs the whole orbit of commodity form]. when commodity is up for sale, it is by definition not to be used; it exists in a kind of “frozen time” outside the normal flow of time. it moves in an abstract spatiotemporal world (~= “second nature"[==> cognitive faculty of conceptual things] =/= concrete world of “first nature”)
*import* the ideal abstraction basic to greek philosophy and to modern science
systematizers
nested series of regions
synchronic extension --> “trace” back records in past: indian empire preceded edgyptian preceded persian preceded western. a second world, Eu[...]
(173633)[...notes/khmarchive.txt]%68.5[...]>
(glorious) race into the future
temps
•time
•weather
(i have been working against:) “the irrelevance of the past for a purified real present (which Bowker underlines in Lyell's work)
syllogism صغرى کبرى
soghra kobra
senility kohulat
**database
(replacing syllogism) principle of the *division of labor* --> simultaneity of groups (of people) --> “the succession of acts of which a single act is composed, is the same thing as the succession of diverse works necessary to arrive at a result which is nevertheless single.” (this) succession ==> division of labor
“there is not context only text” --> when you get to Paris, upbringing and race are irrelevant to a person's actions. contemporary humanity would move completely outside the flow of narrative time
1830s geology
history: a science of singularity and secular change
earth: records of catastrophic events that affected the body terrestrial (much as political events affected the body politic)
(Lyell + Buchez + Michelet ==>) (reconfigured the world from) a *tapestry of tales*[~= ajayeb] --to--> random access memory/archive [RAM]****
isotropic spatiotemporal analysis
glitterati
glitter + literati
(framed people: made fashionable and beautiful)
Lyell's time:
1- time: passive container --> attempt to give a chronology to the history of the earth, to trace its origin or deny that there is any evidence that it has origin
2- time: process --> attempt to pick out certain types of changes that are invariably associated with the history of the earth at any age [--> RAM] and are thus in a sense a feature of time itself
Bowker reading consistant patterning in Lyell's writing, finds that in his work in each disparate quotes that Bowker cites:
•the part: (is take as) varying, liable to be created or destroyed
•(=/=) the whole: immutable and eternal (just like Buchez's society)
}--> fable of ‘nature as a whole’
[==asserting==> that no hybrid had ever achieved a permanent niche on earth]**
that nature keeps a check on the whole process by organizing flora and fauna into “nations”
[==asserting==> nothing can survive long outside its nation]** (=/= cyborg)
“cycle” of years <--> a region
a climatic great year <--> earth over time
“revolutions” of the earth's surface <--> species change
industrial revolution, reaching its peak as Lyell was writing
--> the stillness, the ***ineluctable equilibrium between creation and destruction*** (=/= other facts available to Lyell's contemporaries)
(fable, a powerful myth still stalking our collective discourse today:) that human time was going faster now than it ev[...]
(173634)[...notes/khmarchive.txt]%68.6[...]hich a single act is composed, is the same thing as the succession of diverse works necessary to arrive at a result which is nevertheless single.” (this) succession ==> division of labor
“there is not context only text” --> when you get to Paris, upbringing and race are irrelevant to a person's actions. contemporary humanity would move completely outside the flow of narrative time
1830s geology
history: a science of singularity and secular change
earth: records of catastrophic events that affected the body terrestrial (much as political events affected the body politic)
(Lyell + Buchez + Michelet ==>) (reconfigured the world from) a *tapestry of tales*[~= ajayeb] --to--> random access memory/archive [RAM]****
isotropic spatiotemporal analysis
glitterati
glitter + literati
(framed people: made fashionable and beautiful)
Lyell's time:
1- time: passive container --> attempt to give a chronology to the history of the earth, to trace its origin or deny that there is any evidence that it has origin
2- time: process --> attempt to pick out certain types of changes that are invariably associated with the history of the earth at any age [--> RAM] and are thus in a sense a feature of time itself
Bowker reading consistant patterning in Lyell's writing, finds that in his work in each disparate quotes that Bowker cites:
•the part: (is take as) varying, liable to be created or destroyed
•(=/=) the whole: immutable and eternal (just like Buchez's society)
}--> fable of ‘nature as a whole’
[==asserting==> that no hybrid had ever achieved a permanent niche on earth]**
that nature keeps a check on the whole process by organizing flora and fauna into “nations”
[==asserting==> nothing can survive long outside its nation]** (=/= cyborg)
“cycle” of years <--> a region
a climatic great year <--> earth over time
“revolutions” of the earth's surface <--> species change
industrial revolution, reaching its peak as Lyell was writing
--> the stillness, the ***ineluctable equilibrium between creation and destruction*** (=/= other facts available to Lyell's contemporaries)
(fable, a powerful myth still stalking our collective discourse today:) that human time was going faster now than it ever had in the past --to--> give humanity a privileged position within the geological record
(a different time for geology)
**[clockwork mechanism]
how geology in the 19th century shaped our contemporary ideas of database
-(earth is an archivist, but a bad one, it is up to the geologist to pull together information -->{ earth creates false records --> humands create false records through mudging the earth's annals with mules, hybrids, and monsters --✕--> geologist ca[...]
(173635)[...notes/khmarchive.txt]%68.7[...]ecords)
@Marialena
the metronomic story
the mnemonic story
***spatializing time***
(for humanity) going out in space, to India, to the Orient, or within France to Brittany or the Pyrennees, was going backward in time (~ mapping technique ==> position of “humanity” out there nowhere --> anomalous, moral, short term [--> “impact” of Star Trek crew(~ a cult of people who have unlocked the secret of life and the universe) on the worlds they visit])
==> faceless scientist working in a vast and effective machine (--> Haraway talks about the same)
new memory practices
•***lie at the heart of our ways of knowing (both ourselves and the world)***
•they skew our available ontological space
it seems our contemporary memory practice is highly prosaic [~ german?] (=/= baroque)
[***mythological dimensions of new memory practices:] (*there is a compelling connection between the information revolution as an economic fact and as a statement about the nature of universe:)
19th century rationalization + bureaucracy (==> dramatic new information-processing and communication technologies) ==> today's institutions = **to oppose entropy** @apass
DNA ~= global economy --> nature of existence & new technology synchronized
(--> a history of science as successive decentralization of human) ==> ***eschatological (base of) information revolution*** : every material structure or energy flow (@Ali's pot carrier) could be used/seen to carry information
--> (mediated in 19th century:)
nature of the universe --to--> nature of humanity --to--> organization of economy
information mythology [~ “information” can travel anywhere and be made up of anything ~ “everything is information"] = interface between the social and natural worlds
}==> ‘a general statement about the nature of information' = 'a general statement about the nature of the universe’
(Bowker:) the new memory modality was at root an economic process of ordering social and natural space and time so that “objective” information can circulate freely [==> democracy, science]
==> package the world + make it deterministic
--✕--> (we must) make information historical (again)*
...................................
Avital's work has concerned itself [...] with the fact that technology is irremissible. Mary Shelley projected this view of technology with her massive, monumental, commemorative work on the technobody, which was the nameless monster. The problem with (or opening for) technology is that no one is or can stay behind the wheel, finally, and no one is in charge. And the way she has tried to route and circuit the thinking of technology--indeed, in a posthumanist frame--exposes the extent to which it belongs to the domain of testing.
the contiguous neighborhood[...]
(173636)[...notes/khmarchive.txt]%69[...]century rationalization + bureaucracy (==> dramatic new information-processing and communication technologies) ==> today's institutions = **to oppose entropy** @apass
DNA ~= global economy --> nature of existence & new technology synchronized
(--> a history of science as successive decentralization of human) ==> ***eschatological (base of) information revolution*** : every material structure or energy flow (@Ali's pot carrier) could be used/seen to carry information
--> (mediated in 19th century:)
nature of the universe --to--> nature of humanity --to--> organization of economy
information mythology [~ “information” can travel anywhere and be made up of anything ~ “everything is information"] = interface between the social and natural worlds
}==> ‘a general statement about the nature of information' = 'a general statement about the nature of the universe’
(Bowker:) the new memory modality was at root an economic process of ordering social and natural space and time so that “objective” information can circulate freely [==> democracy, science]
==> package the world + make it deterministic
--✕--> (we must) make information historical (again)*
...................................
Avital's work has concerned itself [...] with the fact that technology is irremissible. Mary Shelley projected this view of technology with her massive, monumental, commemorative work on the technobody, which was the nameless monster. The problem with (or opening for) technology is that no one is or can stay behind the wheel, finally, and no one is in charge. And the way she has tried to route and circuit the thinking of technology--indeed, in a posthumanist frame--exposes the extent to which it belongs to the domain of testing.
the contiguous neighborhoods of broken experience and rerouted memory
the myths of liveness
[my] problem with television[/news] is that it exists in trauma
-trauma undermines experience and yet acts as its tremendous retainer
*trauma: a memory that one cannot integrate into one's own experience, and as a catastrophic knowledge that one cannot communicate to others
the black-box of talking survival
Robocop: highly complex cyborg (who came equipped with memory traces, superego, id, and--ever displacing the ego--a crypt)
court's frame-by-frame analysis of video --> recording and human memory @Ali
...................................
which ‘well-defined terms,’ *qualities of persistence*, object repository, and identifier resolvers am i using in ajayeb.net?
the performance of digital objects (and identifiers) (not treated as a simple binary property)
*(to retrieve) human- and machine-readable information*
persistence of cited objects (in ajayeb.net)
[*]persistence: a pred[...]
(173638)[...notes/khmarchive.txt]%69.1[...]
...................................
Avital's work has concerned itself [...] with the fact that technology is irremissible. Mary Shelley projected this view of technology with her massive, monumental, commemorative work on the technobody, which was the nameless monster. The problem with (or opening for) technology is that no one is or can stay behind the wheel, finally, and no one is in charge. And the way she has tried to route and circuit the thinking of technology--indeed, in a posthumanist frame--exposes the extent to which it belongs to the domain of testing.
the contiguous neighborhoods of broken experience and rerouted memory
the myths of liveness
[my] problem with television[/news] is that it exists in trauma
-trauma undermines experience and yet acts as its tremendous retainer
*trauma: a memory that one cannot integrate into one's own experience, and as a catastrophic knowledge that one cannot communicate to others
the black-box of talking survival
Robocop: highly complex cyborg (who came equipped with memory traces, superego, id, and--ever displacing the ego--a crypt)
court's frame-by-frame analysis of video --> recording and human memory @Ali
...................................
which ‘well-defined terms,’ *qualities of persistence*, object repository, and identifier resolvers am i using in ajayeb.net?
the performance of digital objects (and identifiers) (not treated as a simple binary property)
*(to retrieve) human- and machine-readable information*
persistence of cited objects (in ajayeb.net)
[*]persistence: a prediction about an archive's commitment and capacity to provide some specific kind of long-term functionality
which objects in ajayeb.net are:
•strictly unchanging
•subject to correction
•subject to significant update
[Calvert naming strategy]--> an approach: to invent a term (a portmanteau word واژه مرکب از دو واژه) or choose an existing word that is unusual enough (rare, archaic) to make the reader hesitate to jump to a conclusion about its meaning *** [i used a farsi word in english: zolmat, pir, tarof,]
nothing is permanent --> we call some things/objects/identifiers naively nuanced “persistent” or “not persistant”
(important -->) ** of course, it is not a thing that resists change, it is the provider of a thing that resists or, more precisely, controls change **
“reproducible science needs citations” <-- what is my ajayeb relation to this?
(i am modifying some of Calvert's term:)
[*]identifier: an (always breakable) association
[*]actionable identifier: an identifier that can be acted upon by widely available interpretive systems --?--> [*]queryable: effectively leading to a story[...]
(173640)[...notes/khmarchive.txt]%69.1[...]ong small circles of colleagues and work groups --> local vernacular --convert--> other forms ==> other members of the organization can understand & *act upon* together
Sina --> richer comprehension of socially organised work practice into the process of engineering technological systems
Calvert --> her work is about the enduring qualities of the book and how its resistance to commodification enables this thing we call a public library.
she is interested in developing library-appropriate research methods for thinking critically about old and new technologies
-we naturalize the way technological infrastructures make ethical decisions for us =/= producing methods/ethic that allows librarians to mandate characteristics in developing technologies which both preserve librarians’ prerogatives to make (necessary visible) ethical judgment calls <-- Calvert
جعبه--"containers” continue to dictate the name of the game (for the immensely diverse patronage of the public library)
...................................
bilingualism
different languages (farsi and arabic in ajayeb) refers to different value systems and to different lived experience
...................................
[Ahmed]
(complaint ~=) diversity-work = data-collection
we learn about the damage we cause, of how causes are understood as damage
...................................
my old background (in computer sciences):
•www.joelonsoftware.com (Joel Spolsky runs a company which sells bug databases, “FogBugz”)
•wiki.c2.com
•“Structure and Interpretation of Computer Programs”
computational process
abstract beings (processes*) manipulate other abstract things (data*)
--> a pattern of rules (program*)
programming: *metalinguistic abstraction* [--> engineering design] : building a mini-language to express a problem, using a fixed computer programming language (on a given hardware) to construct a new language that enables describing (and hence to think) the problem --> using:
•primitives means of combination
•primitives means of abstraction
--> representation of data and control (<~~ individual bits of storage and primitive machine instructions)
+ using the given hardware to erect systems/utilities for the efficient implementation of resource-limited computations
distinction between “passive” data and “active” processes =/= Lisp
(procedures and data are just abstractions, they are not really distinct) --> programming language should have methods for combining and abstracting procedures and data
means of abstraction: by which compound elements can be named and manipulated as units
modularity --> localized part of the system
<== perception of[...]
(173641)[...notes/khmarchive.txt]%69.6[...]mous: information that flow in the system --> delayed evaluation
(for example) a bank account: has state in that the answer to the question “Can I withdraw $100?” depends upon the history of deposit and withdrawal transactions
object decomposed into computational objects (each with their own time-varying local state variables) --> model
object programming: model real-world objects with local state by computational objects with local variables --> identify time variation in the real world with time variation in the computer --> implement the time variation of the states of the model objects in the computer with assignments to the local variables of the model objects
--✕--> (how?) model a time function
stream: delayed (infinite) list
stream programming:
•different abstractions such as: map, filter, accumulate,
•transformations of lists
•sequence manipulations without incurring the costs of manipulating sequences as lists
•tadriji incremental computation
random: statistical properties of uniform distribution
object-orientation: polymorphic abstract data types =/= relational data model
Building Abstractions with Data
how to use:
•primitive data (numbers)
•primitive operations (arithmetic operations)
building abstractions by combining data objects to form compound data <==> *to increase the modularity* of (our) designs ==> to increase/enhance the expressive power of our language
data abstraction:
*technique of isolating* (the parts of a program that deal with) how data objects are ‘represented’ from (the parts of a program that deal with) how data objects are ‘used’
versioning
garbage collection
...................................
the question of “what [✕] can learn from [Y]?”
Calvert on Mestiza consciousness
library and information scientists
consciousness of the borderlands [~ in between categories, creative/annihilating forces a person living borderlands must struggle against]
***contradictory impulse for *hording* & *sharing*
categorizing, naming, describing --> power-laden practices we cannot do without
each *schema* reveals its priorities, legitimizes/delegitimizes, renders visible/invisible the knowledge it contains/excludes
(Foucault:) library: (places that preserve) discourses that one wishes to remember and keep in circulation [--✕--> Anand's jinn temporality and genealogy of human memory]
mestiza --> hybrid way of knowing/acting/living, as “none of the above”
what is hybrid and impure may be monstrous (in the epistemologies of power) and may experience *hightened visibility* (~= scrutiny, study, problematization,[...]
(173642)[...notes/khmarchive.txt]%69.7[...]rimitive operations (arithmetic operations)
building abstractions by combining data objects to form compound data <==> *to increase the modularity* of (our) designs ==> to increase/enhance the expressive power of our language
data abstraction:
*technique of isolating* (the parts of a program that deal with) how data objects are ‘represented’ from (the parts of a program that deal with) how data objects are ‘used’
versioning
garbage collection
...................................
the question of “what [✕] can learn from [Y]?”
Calvert on Mestiza consciousness
library and information scientists
consciousness of the borderlands [~ in between categories, creative/annihilating forces a person living borderlands must struggle against]
***contradictory impulse for *hording* & *sharing*
categorizing, naming, describing --> power-laden practices we cannot do without
each *schema* reveals its priorities, legitimizes/delegitimizes, renders visible/invisible the knowledge it contains/excludes
(Foucault:) library: (places that preserve) discourses that one wishes to remember and keep in circulation [--✕--> Anand's jinn temporality and genealogy of human memory]
mestiza --> hybrid way of knowing/acting/living, as “none of the above”
what is hybrid and impure may be monstrous (in the epistemologies of power) and may experience *hightened visibility* (~= scrutiny, study, problematization, pity)
“orphans of infrastructure” (Leigh Star)
locked in a duel with the oppressor
lived experiences of marked classes
(in each duality pair, one is called “the consitutive outside” [subject/object, male/female, etc.]) --?--> switching polarity ==> valorizing feminine over masculine, black over white, nurture over nature, emotion over reason
crossing of cultures
*which collectivity does the daughter of the darkskinned mother listen to?*
(while i was in apass i had a shift of attention to) the *labor of knowledge work* (in collective digital flesh life)
media ~= knwoledge form
in media arts studies i learn to ask which cruicual material limitations have been radically eased in a digital era --> impulse to hoard/share + constant tension with the epistemological work of categorization and classification (--> database) + (ongoing) feminization of the field
the library and information science knowledge --> intense expertise required to enact it =/=!? art expertise (a category of works that are expertise-free)
(gift of Marx, Foucault, Lorde, Haraway, Leigh Star in) *understanding subjugated epistemologies*
(Lorde) master's tool dismantle the master's house? = can the technologies and epistemologies that have been use[...]
(173643)[...notes/khmarchive.txt]%69.8[...]/>
(we rely on) [*]words: value-laden components of language that also serve as categories and moor لنگر us in the symbolic, to effect the transformations of the collections
labels ~-/==> power and oppression epistemologies <== *organizing logics* (that remain invisible when when we change the words or subsitute new sets of categories)--> that is why i am reluctant with only changing the metadata @Pierre: using metadata to manipulate the organizing apparatus ==> versions of residuality (?)
...................................
[working on apass milieu data model, summer2018]
c.r.i. (“collective research interface”)
--?--> a pathological collage
discrete object (of problem [who, when, how,]) interface
--> refering to something outside c.r.i. (outside the digital model)
face (slider) --> object monster
(?what is lost at) linking the symbolic space of data-model to the qualities of the researches of participants [which are relational, procedural, and emotional]
s.s.s. (scroller, slider, still-life)
discourse =/= valorizing information
Pierre's fables:
•“nonviolent way”
•“not by chance ...”
*Apologue*
research --> data flow
sieve --> nodes in/of residual
internal categories:
•stickiness
•zoom
•cheat
•persistence
•repetition
•(vulgar)
•
}==> topology:
1. ramp
2. nest
3. skew
ramp: sequential, one dimensional, ‘sliders’
nest: fractal quality, JSON, hierarchical tree, ‘comments’
skew: verb act, streching, ‘2D field picker’
(slider: marking everything)
semantic in flux + persistence
object repository + identifiers
feedback --> quasi object --> structured knower --> data
#workshop in apass 2018 Summer
...a series of data models that was produced during a three days work session in a.pass May 2018.
The aim was to create a “filter" for the artistic research projects of each participants, in order to train in making meta-linguistic abstractions (on a given computer hardware) to construct a “thing” that enables describing the problem of Building Abstractions with Data, to increase/enhance the expressive/descriptive power of the languages we use. It addresses the question of machine/human readability in the digital imperative of computational world we are inhabiting, with the particular case of a.pass artistic research environments for advanced performance studies.
•interested in computational literacy (including data-collection, librarianship) as part of our *diversity-work* and our *articulation-work*
•interested in different languages (english, computer, non-sign languages, etc.) refers to different[...]
(173644)[...notes/khmarchive.txt]%69.9[...]ller, slider, still-life)
discourse =/= valorizing information
Pierre's fables:
•“nonviolent way”
•“not by chance ...”
*Apologue*
research --> data flow
sieve --> nodes in/of residual
internal categories:
•stickiness
•zoom
•cheat
•persistence
•repetition
•(vulgar)
•
}==> topology:
1. ramp
2. nest
3. skew
ramp: sequential, one dimensional, ‘sliders’
nest: fractal quality, JSON, hierarchical tree, ‘comments’
skew: verb act, streching, ‘2D field picker’
(slider: marking everything)
semantic in flux + persistence
object repository + identifiers
feedback --> quasi object --> structured knower --> data
#workshop in apass 2018 Summer
...a series of data models that was produced during a three days work session in a.pass May 2018.
The aim was to create a “filter" for the artistic research projects of each participants, in order to train in making meta-linguistic abstractions (on a given computer hardware) to construct a “thing” that enables describing the problem of Building Abstractions with Data, to increase/enhance the expressive/descriptive power of the languages we use. It addresses the question of machine/human readability in the digital imperative of computational world we are inhabiting, with the particular case of a.pass artistic research environments for advanced performance studies.
•interested in computational literacy (including data-collection, librarianship) as part of our *diversity-work* and our *articulation-work*
•interested in different languages (english, computer, non-sign languages, etc.) refers to different value systems and to different lived experience
•interested in the *labor of knowledge-work* (in collective digital flesh life)
•interested in shifts in topology (the ongoing reworking of bodily boundaries of each of our research practices)
•
TERMINOLOGY:
*articulation-work: the labor necessary to make technologies fit together seamlessly
*diversity-work: a kind of work in which we learn about the damage we cause, and of how “causes” are understood as “damage”
*librarianship: a work that hooks up people with their technologies
*data abstraction: a *technique of isolating* (the parts of your mini-language that deal with) how data/info objects are ‘represented’ from (the parts of your mini-language that deal with) how data/info objects are ‘used’ (---> i addressed this in my fable workshop in a totally different epistemology)
*model: your object decomposed into *computational compound objects* (each with their own time-varying local state variables)
(representation of[...]
(173645)[...notes/khmarchive.txt]%70[...]bjects are ‘used’ (---> i addressed this in my fable workshop in a totally different epistemology)
*model: your object decomposed into *computational compound objects* (each with their own time-varying local state variables)
(representation of data and control over data:)
*modular: localized part of the system that are produced by the perception of the system
*objective: viewing a large system as a collection of distinct objects. concerned with how a computational object can change and yet maintain its identity
*streamous: information that flow in the system. its evaluation is delayed. infinite list
*metadata: machine-readable persistence statements
*digital interface: discrete object of your “research problem” that refers to something outside the cri (outside the digital model)
*topology: a (proposed) body-plan to investigate questions of *connectivity* and *boundaries*, in order to find out what remains invariant as a result of transformation. this will direct us to propose (well-intended but not tested) *transversal objects*.
to be able to propose: in the culture of each pad+participant+research what connects and joins, what delinks and disconnects.
PRACTICAL:
we want to find out how cri's “filter” translates its politics into metadata
and
what happens in linking the symbolic space of data-model to the (relational, procedural, emotional) qualities of the researches of participants
we will work on the block's opening week feedbacks and process them in this diagram:
feedback --> quasi object --> structured knower --> data
(or technically:)
semantic in flux --> persistence statements --> object repository --> identifiers
(Tuesday, Wednesday, and Thursday are spent on the creation of “quasi objects”)
i propose some (well-intended but not tested) internal categories:
•stickiness
•zoom
•cheat
•persistence
•repetition
•vulgar
(i will describe them later)
and these categories produce three topologies:
1. ramp
2. nest
3. skew
(this is a maneuver to replace the question of ‘strategy’ to ‘topology’, the first act of making quasi-objects)
ramp: sequential, one dimensional, ‘sliders’
nest: fractal, serializable, arborescent, ‘comments’
skew: verb-active, streching, ‘2D field color picker pointer’
each is “queryable” in different ways and propose different difficulties
each of them addapted from an existing technologies (range sliders, commenting, color pickers)
each embeds one of: colors, doings, values
slider: marking everything with decimals
comments: hypertextualizing
field picker: spreading
}--> they are all milieu-makers
[...]
(173646)[...notes/khmarchive.txt]%70[...]ing is kept here” in his work
(?why and how) his storytelling was all about design --> his stories of responsibility and factuality
how and why in our artistic practices, production of responsibility and factuality is hold in the terms and services of design and designer that is busy with building enhanced and efficient communication networks historically rooted in the geometries of modernist project?
(?what is the artist's) busy-ness with design --> related to the fathers of correction (?) and proper address
who (and why) wants to look at which past with lenses and geometries of the violent grids of the forefathers of modernist design?
--> ontology of document: an artifact with a specific layout and design
design has to do with the proper address (?) which is (always) about the proper witness (?)
(in the case of Vincent) do you agree with the amerindian know-how that “a good designer is a dead designer”?
(?what was the) proper affect of history (that his work was creating)
through the aesthetic of old and antique video projectors his colonialism belonged properly to the past --> (question of) the production of the proper witness
the architecture and flag of BOZAR plus his notion of design, are they interesting and necessary ways of forming kinship and properly distanced history?
Vincent “knew” his distance to the past (--> do you smell a problem?)
in which clock he is looking at time? which time machine he is handed to or placed in? who/what is making his time model?
also, which segment of your practice is temporalized? this means also which part of your practice stands out of time?
with Olga
regards of the question “what are an artwork's boundaries?” and it's intersections with documents, lists, and reports
for Olga:
document = evidence
research = mourning
(mourning as the passionate and demonstrative activity of expressing the state of loss or deprivation of a certain object for a certain subject, and demand for its revival or memorialization)
what is the feeling of the document?
*document is a story that (usually) silences other stories*
where our powers to provoke care (could/should) come from (if not from document/evidence)?
is document (in its form and feeling) the best way we have at our disposal to provoke the care of the generations? ...to mark each other with the mark of the care?
putting the narrative into proper sleep
casting the names
-artist has turned herself into a mnemonic device --> suggesting “amnesia” as her context
-artist has become a reminder and (therefore) her audiences have become memorizers
(question of) memory and remembering --> the idea of ‘literal remembrance’ in her performance, re-membe[...]
(173648)[...notes/khmarchive.txt]%70.4[...]
the fable of “if it's about everything it is about nothing” --> no!
sharpening focus =/= narrowing focus
workshop for thinking
•with objects
◦moved around
◾in visual play
to take your imaginations along other things
•so their worlds layer and enfold and map out and crochet together
◦so that can be sensed and worked on
(?what are) our helpers in apass:
•companion imaginations = our collective animalities
◦such imaginations have worlds that layer and enfold and map out and crochet together (--> systems humans participate in and do not control)
•our complex personhood
•our distributed being
•objects we take as cognitive companions
•our significant otherness honored in on-going attentions
•new learnings
•new materialities
•
(?what are our) methodology of companioning with things
>
what is happening to me: attention to knowledge making practices (in the context of a literary pleasure)
*sharing = making*
*communicating = making*
clues --for--> contexts --shapes--> how we will take what each other says
(Katie King > Anzaldua:) who and what facilitates such movement among worlds?
home = domination + domestication + love
Katie King:
•why science fiction matters?
•how cultural studies helps us make SF meaningful?
interactive possibilities of media art, commercial production, mass culture
SF = effect of defamiliarization
(problem with Star Trek is that it is over familiar)
Janet, from a lesbian utopian future (death by disease of all the men)
Jeannine, from an alternate present (US never entered WWII)
Jael, where “War Between the Sexes” has become deadly literal
Joanna, the author of the book, Joanna Russ (in a shimmering joking literalization has enfolded into her own story)
my ajayeb studies --> *cultural studies: how cultural products are part of cultural processes* (=/= what makes an art work good) --> getting around the term “art”
-mysteries, romance novels, movies, (bestiaries,) all of them deeply commercial forms of entertainment and often produced in complicated technical collaborations [--> and that's what makes them interesting (=/= simple single authorships)]
-genre, formula, (style, fashion,) are intrinsic to the ways these products are produced and the ways they are enjoyed
genre --> subtle shifts possible across many repetitions (=/= something that happens only one time)
premodern literary forms (bestiary) --> structural variations + their pleasurable effects
fandom (collectivities of fans): venues in which high intensities of engagement and collaboration occur --> social and collaborative, (w[...]
(173649)[...notes/khmarchive.txt]%71[...]
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 visions dependent on vision and an unexamined allegiance to the concept of change
...at the self-proclaimed centers of freedom
--Katie--> *how do we know social change when we see it?*
when ‘eye candy’ begins to describe a range of visually induced consumer pleasures
theoretical apparatus:
space-plus-time (space + time) =/= spacetime
-the additive understanding of “+” pictures time and space as two geometric planes that intersect =/= ‘spacetime’ there is no need to explain how they come together, because nothing stands between them
/>
“a woman's survival depends upon calling people into classification”
“...hair-trigger judgments about gender lead to romance as well as lethal exchange.”
...................................
Verran in her work with Yoruba (West African) and Yolngu (Aboriginal Australian)
=/= thinking of numbers used in enumerating the real world as helping us to work relation ==> numbers (and mathematical objects) as cognitive tools
elements of schooling --> learning to use mathematical tools
*can number be considered as an inventive frontier in social, cultural, political and moral life?* --Verran--> *number = materialized relations*, enumerated materiality
people having kin relations
people are relations (in an embodied sense + semiotic in the sense of expressing a formal relation [for example wife/husband])
example:
•in river water --> taking numbers as ss as semiotic = to identify numbers as the formal relation unity/plurality
•in working markets --> numbers enact generalizing iconically in the whole/parts mode
--**--> numbers as particulars, in place and time, in situ, realized in specific practical ways
Platonist account of number
intuitionist account of number
instrumentalist account of number
Iranian accounr of number
(Verran's rhetoric --> the term) semiotic (an opaque term, both vague and highly technical) + material modifies
(Verran not refering to) [*]semiotic: the summoning up the baroque complexity of French structuralist and post-structuralist thought, and alternatively the specific categorical proposals of Peirce's philosophy and its offspring, american pragmatism.
the paradox of worlds as already/always meaningful, recognizing that doing worlds as knowable (whether by science or by trading) or for that matter through Yo[...]
(173650)[...notes/khmarchive.txt]%71.2[...]e's philosophy and its offspring, american pragmatism.
the paradox of worlds as already/always meaningful, recognizing that doing worlds as knowable (whether by science or by trading) or for that matter through Yoruba, or Yolngu knowledge traditions --involves--> engaging with the world as it is here and now --accepts--> *studying ‘forms of life’ and ‘language games’ as complex clots of signs and collective actions*
--Peirce--> numbers can be:
•iconic (icons are deeply coconstitutive with clots of collective actions that generate entities)
•indexical
•symbolic (symbols and their objects enact a relation of supervenience امر غير مترقبه, objects are accepted as affecting and effecting their signs but not vice-versa)
--> degrees of reciprocal co-constitution of signs and collective embodied and embedded actions in which objects come to life
--Verran--> ethnographically found forms of the workings of signs
>
(depending on) how one understands ethnography ==> names work as icons, indexes, or symbols
removing the stigma of Yoruba number as primitive
numbers as working indexically or symbolically --> for examine: are being used to represent the ecological health of Australia's creeks and rivers, lakes and billabongs
difference between these relational forms:
the first thing we need to know about a number is whether:
•it takes the one/many form (potentially containing unity within the plurality of a many) [cardinal number --> conserve value]
•the whole/parts form (having plurality contained within a unity) [ordinal number --> conserve order]
(in) shape-shifting between:
one/many form
whole/parts form
symbolic/indexical mode of semiosis
indexical/iconic mode of semiosis
}--> number works in inventive ways
thousands of Australians regularly attending their streams with bottles, thermometers, and pH meters, peering at tiny creatures they have scooped up with a net, trying to identify what they are and count their numbers
(the slogan) “you can't sustain what you haven't measured”
numbers so enthusiastically generated by volunteers --also--> contribute to constituting water as commodity, expanding possibilities for ‘doing business with water’
cordon sanitaire --> consistency must be quantifiable
two databases, separate institutions and websites, is counter-productive in a project assembling and disseminating information on the state of the nation's water resources?
@apass
...................................
patterns of behavior
forms of style
--emerge--> ?
(Rai researching the materiality of the ecology of sensation of mobile phones in India helps me to think about Iran telegram media)<[...]
(173653)[...notes/khmarchive.txt]%71.3[...] امر غير مترقبه, objects are accepted as affecting and effecting their signs but not vice-versa)
--> degrees of reciprocal co-constitution of signs and collective embodied and embedded actions in which objects come to life
--Verran--> ethnographically found forms of the workings of signs
(depending on) how one understands ethnography ==> names work as icons, indexes, or symbols
removing the stigma of Yoruba number as primitive
numbers as working indexically or symbolically --> for examine: are being used to represent the ecological health of Australia's creeks and rivers, lakes and billabongs
difference between these relational forms:
the first thing we need to know about a number is whether:
•it takes the one/many form (potentially containing unity within the plurality of a many) [cardinal number --> conserve value]
•the whole/parts form (having plurality contained within a unity) [ordinal number --> conserve order]
(in) shape-shifting between:
one/many form
whole/parts form
symbolic/indexical mode of semiosis
indexical/iconic mode of semiosis
}--> number works in inventive ways
thousands of Australians regularly attending their streams with bottles, thermometers, and pH meters, peering at tiny creatures they have scooped up with a net, trying to identify what they are and count their numbers
(the slogan) “you can't sustain what you haven't measured”
numbers so enthusiastically generated by volunteers --also--> contribute to constituting water as commodity, expanding possibilities for ‘doing business with water’
cordon sanitaire --> consistency must be quantifiable
two databases, separate institutions and websites, is counter-productive in a project assembling and disseminating information on the state of the nation's water resources?
@apass
...................................
patterns of behavior
forms of style
--emerge--> ?
(Rai researching the materiality of the ecology of sensation of mobile phones in India helps me to think about Iran telegram media)
new ecology of sensation ==> patterns
perspectivalism: (history of) the dominance of representationalism in the engagement with a living multiplicity at stake
each image has:
•a certain duration
•at different scales of perception
•a non-coinciding resonant unity (a unity-in-multiplicity)
•*mutating affect =/= representation*
•potential occasions for a perceptual event (that exceed their actualization) =/= mise en abime
•pointing the capacities of perception in multiple direction
•strike you as potential events in gradients of textual vision, haptic and mutating accross senses
[...]
(173654)[...notes/khmarchive.txt]%71.3[...]tion's water resources?
@apass
...................................
patterns of behavior
forms of style
--emerge--> ?
(Rai researching the materiality of the ecology of sensation of mobile phones in India helps me to think about Iran telegram media)
new ecology of sensation ==> patterns
perspectivalism: (history of) the dominance of representationalism in the engagement with a living multiplicity at stake
each image has:
•a certain duration
•at different scales of perception
•a non-coinciding resonant unity (a unity-in-multiplicity)
•*mutating affect =/= representation*
•potential occasions for a perceptual event (that exceed their actualization) =/= mise en abime
•pointing the capacities of perception in multiple direction
•strike you as potential events in gradients of textual vision, haptic and mutating accross senses
•excessive information that calls for another diagram of bodily capacities
•where a machinic phylum becomes sensitive to certain forces
•
an ecology of sensation meeting its cliche:
•Bollywood meets graphic novels at the back of a rickshaw
•Agra's Mughal-era oriental(ized) stone work turning topological and dimensional (less or more racist? --Rai--> to what extent is the question relevant to what it does?**)
•Ferris wheel on Juhu beach
•the weighting machine at the local station
(Rai + Keenan --> give me) new resources for imagining justice and democracy
all habits are preindividual : where the subject and population meets
photographs (photoshopped life) ==enable==> a hauntology to emerge in the viewing subject
a priori conceptualism =/= a practice of perception that is involved in the emergence of ecologies
like Rai's photos, the image assemblages that i am making are experiments in perception given the ecology of sensation that i am working through
--> attempts to produce an affect that resonants with a conceptual and bodily reasoning =/= philosophy
my telegram collection <== (Stengers) we do not know a priori the difference between what we must take into account and what we can ignore
(for you, X is deterministic, as are the questions that describe it)
[*]emergence: the appearance of the unanalyzable totality of a new entity that renders irrelevant the intelligibility of that which produced it
...................................
Ticineto Clough
media technological developements ==> (often and perhaps necessarily) put the transformation of being and the transformation of knowing out of sync with one another
why Hollywood concerns me:
•reconceptualization of labor from the cinemat[...]
(173655)[...notes/khmarchive.txt]%71.4[...]nctions of force, value, and sense in (pirated & corporate) contemporary digital media infrastructures
(how to understand effectively the knots of) ***technoperceptual*** (becoming, relations, assemblages, habituation)
negotiating the digital (irreducible to capitalist strategies of value capture ~ resistance form)
the ecology of sense and sensation that jugaad events [technical animation CG] operate through (and happen in) *requires specific pirate infrastructures*
Rai's jugaad --affirm--> becoming through a counteractualization of the infrastructures of postdigital cultures
strategic narratives of acts of consumption --> sources of new productivity
(Ris's notion of) ecological: process-oriented historical materialism
interpretation by thinking --through--> assemblages of action --through--> assemblages of thought
collective practices of habituation
([Rai's] methodology of) *affect-as-capacity* --shift--> the focus of attention away from language (discourse and representation) toward habituated and emergent sensations in historically specific media assemblages
transformation of telecommunications in colonial and postcolonial South Asia
(Guattari's) assemblage: a prepersonal practice, a kind of style, a creative mutation that binds an individual or a group consciously or unconsciously
...................................
*traveling the bibliographic among knowledge worlds*
(Katie making a) multimedia bibliographic essay *with an argument* --> working out a practice of *transdisciplinary inspection*
(@apass, a few index of evaluation for such practice:)
•*how well it learns and models how to be affected or moved*
•*how well it opens up unexpected elements of one's own embodiments in lively and re-sensitizing world*
•(what are) *its possibilities for immersive play among sensations and platforms amid media technologies*
•(what are) *its ways of participating in multispecies learning or self-organization across ecologies
•(what are its capacities for) *mattering without owning the action* [--> play]
transdisciplinary connections have been made on the basis of *play*--between: psychiatry, mathematical, logic, linguistic, histories and evolution of communication, ethology, biophysics, cybernetics, natural history + game industry, fine arts design, education, semiotics, animation, new media, children television, system collaborations
--play--> restructure and intermesh, are recruited in nationalisms, economies, political life
}--Katie--> ***what sorts of politics might allow us to scope and scale among these, to “play” with our own consciousness?***
culture industries
questions
-what does it take to be an intellectual actor across knowledge[...]
(173656)[...notes/khmarchive.txt]%71.7[...]ng = (becomes experienced as) “reality”*
***they all deal with (some edges of) double bind:
•religious practices
•entertainment
•game design
•learning
•
intolerable conditions ==> creativities
(when crucial context markers distinguishing [one from another] become unrecognizable, contradictory, or fraudulant ==>) “abusive practices ~= challenging practices”
--> (terror & possibility are on the edge in double bind experience =) ***transcontextual confusion*** (<-- requres transcontextual gifts one may or may not have...) @apass #feedback: urgent appropriate response
--Bateson--> double bind patterning = intense:
•contradictory (two order of messages each of which denies the other)
•unvoiced (making explicit checks of context impossible, inappropriate, meaningless)
“(there is nothing to determine) whether a give individual shall become a clown, a poet, a schizophrenic, or a combination of these” --> we deal with a genus of syndromes (most of which are not conventionally regarded as pathological) [~= art work]#feedback
•those life is enriched by transcontextual gifts (--> Elen)
•those who are impoverished by transcontextual confusions (--> Ali)
}--> for both there is a “double take”
a falling leaf or the greeting of a friend is not “just that and nothing more”
(taking from Bateson, Katie -->) play with this range of terror and possibility --(with + through)--> (individual & biosocial) *consciousness: reflection + recursion* (at the edge of apprehension) = environments of being : context, pattern, layers of abstraction, storytelling all have material effects and provide *materials for agency*
[*]play: metacommunicative media*, a double consciousness (in which the player is well aware of the artificiality of the play situation) [=/= immersive fallacy: the idea that games get better and better as they become whatever that thing “more real” is ==> implications for the meaning of: rigor, representation, evidence, method, assessment]
(animal and children learn to play --learn-->) there are some ways *play self =/= everyday self* & [they learn] to perform this separation in interactive cognitive and social communication *forms of not* : they amuse themselves by performing the communication “this is not it”:
•the puppy nips, but not hard enough to injure --> violence? not. --> the nip actually hurts a bit
•the teen kisses in spin the bottle, but not the person they like the most --> sex? not. --> the kissing blush and stammer
•my body is reacting as if i am in danger, but really i am in front of a computer --> reality? not.
•
}--> double consciousness
(Katie > Bateson) *play creates its own commentary in itself about itself as an intense and pleasurable interactive dynamism* = metacommunication: communica[...]
(173657)[...notes/khmarchive.txt]%71.9[...]9 film]
what sort of project of multiplicity is transdisciplinarity?
what sort of double consciousness might it array in which political economies?
(Bateson's) distributed being = we don't end at our skin
***what does it mean to say to any particular group of people that we do not end at our skin?!***
what sort of boundary object is this “skin”?
(Keeling > Katie) a book is a wormhole --into--> transdisciplinary universe
*lyricism of surplus*
“the end of the world... work with me”
agencies of valorization (of pricing, of valuing, of mobilizing labor) : political economy of acquiring body parts from the skin's edge
*agencies of capital: worldly processes of economic systems articulating and distributed among, but not reproducing the powers of the state, or of community, family, or nation*
+ other agencies:
•sensory-motor apparatus and affectivities
•thinkings and memory-images distributed across people and media
(sometimes) layered double-bind systems ==> numbing out
queerly valorized --Keeling-->
if Pam Grier is a locus of desire for both heterosexual males and for lesbians such as Lesbian Avengers’ lesbian prtygoers, then her presence on The L Word [TV series] is another way the series seeks to bring these populations together in a shared project of value production
phenomena: topological reconfigurings/entanglements/relationalities/(re)articulations
ongoing reconfis of world ==> = agency =/= attribute
national agendas for innovation and economic positioning
which surplus populations will be enrolled into which kinds of institutions for knowledge work becomes an element of global academic restructuring
restructuring: politicizing funding + ...
intellectual double bind of having:
1. to address many diverging audiences simultaneously under the threat of survival
2. to author knowledges as merely one of multiple agencies with very limited control
==> *posthumanities*
(partial and highly distributed) authorial and receptive agencies --require--> affective labors -->
•sifting among authoritative and alternative knowledges
•clarifying affiliations
•inspiring trust
(Ahmed's material feminism) @apass
whose material was this?
which generations of feminisms were implicated?
which details were necessary to name others carefully?
what contexts were backdrops for which founding gestures?
affective labor (in apass): frustration, forgetting, unfairness, intensity, ethics, hope, carring attention to detail
[let's not] be quite so willing to deposit our hope in the category of “the new”
objects become sticky
objects become full of affective [...]
(173658)[...notes/khmarchive.txt]%72.1[...] out
queerly valorized --Keeling-->
if Pam Grier is a locus of desire for both heterosexual males and for lesbians such as Lesbian Avengers’ lesbian prtygoers, then her presence on The L Word [TV series] is another way the series seeks to bring these populations together in a shared project of value production
phenomena: topological reconfigurings/entanglements/relationalities/(re)articulations
ongoing reconfis of world ==> = agency =/= attribute
national agendas for innovation and economic positioning
which surplus populations will be enrolled into which kinds of institutions for knowledge work becomes an element of global academic restructuring
restructuring: politicizing funding + ...
intellectual double bind of having:
1. to address many diverging audiences simultaneously under the threat of survival
2. to author knowledges as merely one of multiple agencies with very limited control
==> *posthumanities*
(partial and highly distributed) authorial and receptive agencies --require--> affective labors -->
•sifting among authoritative and alternative knowledges
•clarifying affiliations
•inspiring trust
(Ahmed's material feminism) @apass
whose material was this?
which generations of feminisms were implicated?
which details were necessary to name others carefully?
what contexts were backdrops for which founding gestures?
affective labor (in apass): frustration, forgetting, unfairness, intensity, ethics, hope, carring attention to detail
[let's not] be quite so willing to deposit our hope in the category of “the new”
objects become sticky
objects become full of affective value
critique
(in apass i have been experimenting with the) effects of reducing complexity
(i am aware of both) the hard work of elegance in explanation & of essentialism in critique
-strategic openings and closings of “black-boxes” (full of memory)
wir
(Katie --> one must wonder) who is being evoked by this ‘we’
to what extent this ‘we’ functions to interpellate the reader into a community that shares a common horizon? (@Sven and Chloe bookshop)
which side, which knowledge world, in what spacetime are ‘we’ on, inside and outside of, bonding and othering?
*tacit forgetting* =/= resolution
**what sorts of boundary objects value irritation?** @Leo
(my irritation in apass with tacit knowledge, spiritualism, Vivero, Manning, process philosophy,,,)
Katie accounts for Ahmed worries that Barad's mattering and some othe black-boxing speech acts are only caricatures of whole arguments, of whole (disciplinizing?) archives, and that they are not conducted at the proper grain of detail, “not attributed to somebody”
[...]
(173659)[...notes/khmarchive.txt]%72.1[...]re necessary to name others carefully?
what contexts were backdrops for which founding gestures?
affective labor (in apass): frustration, forgetting, unfairness, intensity, ethics, hope, carring attention to detail
[let's not] be quite so willing to deposit our hope in the category of “the new”
objects become sticky
objects become full of affective value
critique
(in apass i have been experimenting with the) effects of reducing complexity
(i am aware of both) the hard work of elegance in explanation & of essentialism in critique
-strategic openings and closings of “black-boxes” (full of memory)
wir
(Katie --> one must wonder) who is being evoked by this ‘we’
to what extent this ‘we’ functions to interpellate the reader into a community that shares a common horizon? (@Sven and Chloe bookshop)
which side, which knowledge world, in what spacetime are ‘we’ on, inside and outside of, bonding and othering?
*tacit forgetting* =/= resolution
**what sorts of boundary objects value irritation?** @Leo
(my irritation in apass with tacit knowledge, spiritualism, Vivero, Manning, process philosophy,,,)
Katie accounts for Ahmed worries that Barad's mattering and some othe black-boxing speech acts are only caricatures of whole arguments, of whole (disciplinizing?) archives, and that they are not conducted at the proper grain of detail, “not attributed to somebody”
attention (in time) -->
•narrow the range of possibility of -ism(s)
•alter the grain of detail ==> *differential focus*
ajayeb.net: an intellectual infrastructure assemblaged and stacked (extensively scaled, intensely scoped) =/= disciplinized archives of references (a knowing that linkages exist and can be assumed and must be consciously made explicit as “new”)
•my “=/=” set the focus of lens unsed in examining --> alter the grain of detail (deliberately and dismissingly) --> a “we” is needed --to--> pull back --to--> include alternate knowledge worlds
ajayeb.net/bibli: bird's-eye view of the bibliographic growth
mobility and detachability of “nots” provoking frission
@ERG's new website: what if the worlding here needs to scope and scale along ranges of detail, indications of shifts from one knowledge world to another assemblaged through boundary objects?
-who gets to say in which knowledge world?
routinized rhetoric about feminism
apparatus: open-ended practices
****(ok yes) “we honestly believe that there are no positions that are epistemologically superior to any other” --but--> at the same time [Katie and i totally] argue with and try to overthrow those i don't agree with****
neutrality (<-- moral commitment) =/= relativism: forswearing claims to absolute [...]
(173660)[...notes/khmarchive.txt]%72.2[...] justice in a postmodern world: [democracy's western ethos:]
•recognition of human needs
•courage
•solidarity
•justice
•prudence
•(virtue of) participating in rational discourse
(Sardar's reading:)
•stating the obvious with a sense of grand discovery is an essential postmodern disease
•what modern science and technology, free market economy and multinational corporations are doing in the name of freedom, justice and fairness
--> despite wonderful sentiments, and all the arguments for justice and equify, we end up with more of the same
(problem of the East with) modernity: a European cultural construct based on specific historical legacy and condition, and its basic goal has always been to shape science, politics, arts, morality and the world according to its own image and inner logic
+
much of postmodernist thought is a sitnilar European construct and continues the old programme in a renewed attempt to justify neomarxism or new brands of liberal humanism
-what is a a genuine, radical departure from postmodernism?
religiosity: that which transcends the world (can be expressed in Fascism, Communism, Nationalism, Scientism, Aestheticism, Nuclearism, or in several other secular religions)
[*]secularism: a dishonest kind of religiosity***
(mark of out time:) *necessity of recovering our sense of oneness with nature* <-- our total alienation
[?my artistic research is the very expression of] (Griffin's) postmodernism : a new relationship with the past (and the future) <-- postmodernism acknowledges, appreciates and wants to learn from the wisdom of traditional societies ~= neoconservative religious fundamentalism =/= constructive nihilism
[the strive for a new ‘enchanted science’ (=/= sacred science) that] overcomes the separation between truth and virtue, value and fact, ethics and practical necessity
(Falk's) Disneyland postmodernism:
•abstract affirmation of a holistic harmonious future
•homogenized uniformity (based on a colonizing logic and westernization of the globe)
•reinterpret science and natural reality as confirmatory of a spiritual grounding for human
•holistic possibilities of encompassing conflict
•***postmodernism as an expression of the privileged status of the West***
*greek gnosis is the Terminator in its guise of mystic* (which provided the Enlightenment with its springboard and modernity with its mission to subjugate non-western cultures)
arrogance and authoritarianism are intrinsic in both Greek rationalist and mystical thoughts:
•Socrates --> worshipped reason and was an arrogant and obnoxious man who enjoyed ridiculing ordinary folks
•Buddah --> worshipped nature and produced a totally authoritarian system of thoug[...]
(173661)[...notes/khmarchive.txt]%72.5[...]br />
importance of scale
archive --> scale of the infinite
...................................
*history of knowledge [in my work on ajayeb] = dream of knowledge (present in the mind) of the people who are not anglophone =/= history of science*
inside and outide the mental map of the historian (of science)
SDzVaBj492s
Daston on *disciplinary neurosis* of the history of science
all timelines are maps (are chronologies, are provincial)
most drawings are maps (are charming)
[Sina:] ****can we have (imagine) science without modernity (not coming right after it)??**** <-- my research question (to separate the bond between science and modernity? to flow the curiosity in that direction)
{ the idea of “science created the modern world + western global dominance” (=/= everyone else) }==> “understanding of modernity = understanding history of science”
(one of rare moments that) european middle ages is conflated with the whole of middle east civilization, as pre-Newtonian (in the eyes of W. Rostow)
--> cold war (maneuvering for the alliances of the newly decolonized nations)
--> all the ways of knowing that were not included in the current Anglophone and Francophone definition of “science = the natural sciences in English only in mid 19th century” =/= elm علم, Wissenschaft
**there is no culture without (its own implicit systematics of) knowledge**
•epistemological hierarchy (even without the display or existence of *epistemic culture* [dedicated to the persue of knoweldge] --> yet put pressure on communities of learning ==> ideas & practices, for example alchemy was court science par excellence)
•social hierarchy
•rational who can practice them why
(Daston:) the stuck of hands-on knowledge shoots up and then metaphysics plump it --> persue of knowledge becomes collective (with different pressure points)
for many cultures [including Persian]:
•the philology (grammer) is the queen of the sciences
•the stricing prevalence of *dispute: intellectual discourse staged as agonistic duel --> (most of our) ***intellectual life is conducted as polemic***
...................................
the more you study an environment the less your inheritiability of that environment will be (?)
...................................
history: study of past as it it commemorate in traces (textual, physical, etc.) =/= [ajayeb studies =] memory studies: subjective commemoration of the past, collective forms of commemorations (for example the name of streets, or monuments, or unconscious way of navigating in Tajrish square, etc.) --> present in oral interviews
•how the past has been enlisted emotionally, politically, communally,,, (in various causes: construction of autobiography to the constructio[...]
(173662)[...notes/khmarchive.txt]%72.6[...]ctionalized room
abandoning the ontology of mediumship (for...)
putatively unmediated truth (of...)
magic's metamorphosis entailes a repetition
([Morris analysis of Chuchad:] a medium becoming) a middleman disavowing the mediations that he performed in order to produce the illusion of value, or meaning, or truth
•working only in the repression of its own operations --> truth-effect of marketing
--> *the market can substitute for magic*, the media can be itself, the very nature of money (its abstractions and its generality) can compensate for the differences it effaces
*rhetoric of asian family*
occult network: networks that are not publicly disclosed
(in environments that are believed not to operate as an open economy --> economies are dominated not only by particular families but by the logic of family [exclusive and unassailable ties between small communities])
=/= rationalization of local economies, market liberalization,,
•anachronistic imaginary of transnational capitalism and the racialized family (of asian nations) --> idealized
•metaphorical ruse of kinship's discourse
•*neocolonial fantasy concealed in the dream of immediacy* --> Amway: theologically informed market liberalism--pursuing a noiseless world where feedback is impossible
confessional disclosures of new capital
rhetoric of transparency
mediumship's (enthralling) dramaturgy of disclosure
(Morris asking) what else is transparency in the massified world? a mediation so total that it has become invisible (?)
...................................
•to challange them
•to break with their own gesture
•to inherit from them
*Socrates --> alleged epistemo-sociological enquiry ([the tradition of] asking people what they know and how they think) --Savransky--> (hallmark of social sciences today:) *ethics of estrangement*: ‘becoming estranged’ from the realm of appearances made available by direct experience in order to ‘gain access’ to a realm of facts and causes**** ==Whitehead==> *bifurcation of nature*: a mode of understanding whereby experience only discloses that which is apparent, whereas the ‘relevant’ factors in the process of knowing the world must always lie, and be sought, somewhere else
*=/= Alice in Wonderland
*=/= Cinderella [--> harem girl, hallucinating with animals, not becoming a psycho (angry), arrested]
*=/= William James: inquiry is about **the way some people cultivate an expertise**, **how they hesitate**, **how they think**, **how they complicate a problem** [#feedback] (for example)
◦*religious experience: to address his questions to the ones who know, the ones whose expertise could help him learn something new and often unexpected --> passionate, even if problematic, experience [...]
(173663)[...notes/khmarchive.txt]%73.1[...]> idealized
•metaphorical ruse of kinship's discourse
•*neocolonial fantasy concealed in the dream of immediacy* --> Amway: theologically informed market liberalism--pursuing a noiseless world where feedback is impossible
confessional disclosures of new capital
rhetoric of transparency
mediumship's (enthralling) dramaturgy of disclosure
(Morris asking) what else is transparency in the massified world? a mediation so total that it has become invisible (?)
...................................
•to challange them
•to break with their own gesture
•to inherit from them
*Socrates --> alleged epistemo-sociological enquiry ([the tradition of] asking people what they know and how they think) --Savransky--> (hallmark of social sciences today:) *ethics of estrangement*: ‘becoming estranged’ from the realm of appearances made available by direct experience in order to ‘gain access’ to a realm of facts and causes**** ==Whitehead==> *bifurcation of nature*: a mode of understanding whereby experience only discloses that which is apparent, whereas the ‘relevant’ factors in the process of knowing the world must always lie, and be sought, somewhere else
*=/= Alice in Wonderland
*=/= Cinderella [--> harem girl, hallucinating with animals, not becoming a psycho (angry), arrested]
*=/= William James: inquiry is about **the way some people cultivate an expertise**, **how they hesitate**, **how they think**, **how they complicate a problem** [#feedback] (for example)
◦*religious experience: to address his questions to the ones who know, the ones whose expertise could help him learn something new and often unexpected --> passionate, even if problematic, experience of living in a world where God matters*
◦*emotional experience: with theater actors, who know about creating, discriminating, disclosing, and sharing emotional experiences*
***from whom should we inherit our practices, and how?***
learning from Despret's *anachronism* (her field philosophy)
اشتباه در ترتیب حقیقی وقایع
(heritage of Socrates) form of epistemic and ethical bifurcation ==> search for hidden causes (underlying the conduct of actors)
Socrates's “you think you know, but actually, you don't know and you don't think” ==created==> ***[1]a device that inhabits thinking and produced only mental paralysis***
--✕--> (Despret:) investigators rarely ask the question of how the people they interview might be interested in the questions addressed to them
*relevance = adventure*
there are many examples of how a piece of abstract knowledge that looked like devoid of any imaginable consequences came to matter (acquired an importance nobody would contest)
-relevance may be lost in translation
*ecology of dynamic an[...]
(173664)[...notes/khmarchive.txt]%73.2[...]interest in thinking about and with love (=/= “school of love”)
when you do *field philosophy* --Despret--> [*]field: a field-to-be, a milieu, a collective, a situation =/= field as something that preexists our inquiry
(how in apass i did field philosophy and field inquiry --> i made many times) situation-becoming-a-field (where you can learn something) needed:
•imagination
•tact
•daring
•opportunism
•humour
•
Despret > Claverie on pilgrimage with the Virgin of Medjugorje
she offered to those whom she addressed the most unexpected mode of response
she became interested in the very sophisticated way they think
(=/= social scientist's need to determinate the causes of something [designates it as an anomaly ==> impoverishing the object of study] --> asking “why people believe?” or “how can we explain such an odd thing as people believing in a supernatural being?”)
(she explored and learned with people how they think -->) ****how they take care of what matters for them with thoughts**** --> takes the form (in the pilgrims experience) of [*]hesitation: a sign that identifies that thought is occuring & this thought is taking care of something that matters [---> go to Attar Tazkirat al-Awliya]
forms of hesitation:
•openly contradictory alteration of positions
•a critical position (the apparition is not there)
•a position of belief
•using semantics or syntactic devices that introduce ambivalence
--> Claverie learns to hesitate with them
--Stengers--> ecological practice: a practice that takes into account the fact that the inquiry participates in the ‘milieu’ of those it addresses --> *the practicioner is herself taking care of what matters with thoughts and learns to create (what Despret would call) the relevant *milieu of thought*
Matrix world: “consumer victim =/= resistant hacker fighter” and nothing else
if you are a student of ghosts --> you are competent in sensing the taste of ghosts
{ancestors ate too much salt ==> descendants desire water}--> *intersubjective nature of remembering*
-[Despret > Kwon] true human desires are not those of an isolated individual. it is the individual who feels the desire, whereas the origin of the desirem, like the spirit's phantom salt, may be with someone else, for it is in the presence of this other that the water becomes salty --> ***the desire to remember can be a desire that rises somewhere between the past and the present***
-agencement: the act of commemoration responds to a desire, so one cannot choose whether it emanates from the one who is remembered or the one who takes charge of remembering --> the desire to be remembered & the desire to remember hold together [=/= giving ontological priority to the imagination of the living]
what can i l[...]
(173665)[...notes/khmarchive.txt]%73.4[...]nt of ghosts --> you are competent in sensing the taste of ghosts
{ancestors ate too much salt ==> descendants desire water}--> *intersubjective nature of remembering*
-[Despret > Kwon] true human desires are not those of an isolated individual. it is the individual who feels the desire, whereas the origin of the desirem, like the spirit's phantom salt, may be with someone else, for it is in the presence of this other that the water becomes salty --> ***the desire to remember can be a desire that rises somewhere between the past and the present***
-agencement: the act of commemoration responds to a desire, so one cannot choose whether it emanates from the one who is remembered or the one who takes charge of remembering --> the desire to be remembered & the desire to remember hold together [=/= giving ontological priority to the imagination of the living]
what can i learn from Tehran's bestiary, from my mother, from unusual old iranian fables, from telegram animals?
•let myself be instructed by the events that my inquiry creates
•let myself be called by the enigma that will guide me inmy understanding of events
*to be instructed ~= honouring the problem ~= following it up & letting oneself be led by it --> Alice Wonderland chasing rabbits
****questions do not call for explanation or elucidation, questions call for creation**** ~= [*]riddles: the beginnings of stories ==> set those who are summoned by the enigma to work in a particular way: “what manner of living will make it possible to understand these riddless?”
riddle: key + guide
(speaking trope saying senses -->) tropisms =/= meanings
trope = affects that magnetize you
forces that pass through you and steer you
what should i do with ajayeb? = what kind of meaning is requested of me? ****what is my obligation to the meaning i am seeking?**** [=/= Mette's work]
...................................
to bring to BOZAR project with Goda into my interest in geo-feminism
the question of naming, of taxonomy --> a way of being into connectedness
[*]ajayeb studies = **how to inherit natural history otherwise**, how to think about natural history, embracing other (than western) heritages of natural history that enlarges the world for us and the ones we are living with
plantation system:
1. radical simplification, elimination of whole categories of players (in systemic encounters)
2. radical substitution, whole domains (plant life, animal life, human labor system in interaction with animals and plants and microbs) are substituted
==> radical break of connection to place
==> release of numbers : value added processes based on the management of numbers
to look at the planetary shape of some of our problems
[...]
(173667)[...notes/khmarchive.txt]%73.5[...]o remember hold together [=/= giving ontological priority to the imagination of the living]
what can i learn from Tehran's bestiary, from my mother, from unusual old iranian fables, from telegram animals?
•let myself be instructed by the events that my inquiry creates
•let myself be called by the enigma that will guide me inmy understanding of events
*to be instructed ~= honouring the problem ~= following it up & letting oneself be led by it --> Alice Wonderland chasing rabbits
****questions do not call for explanation or elucidation, questions call for creation**** ~= [*]riddles: the beginnings of stories ==> set those who are summoned by the enigma to work in a particular way: “what manner of living will make it possible to understand these riddless?”
riddle: key + guide
(speaking trope saying senses -->) tropisms =/= meanings
trope = affects that magnetize you
forces that pass through you and steer you
what should i do with ajayeb? = what kind of meaning is requested of me? ****what is my obligation to the meaning i am seeking?**** [=/= Mette's work]
...................................
to bring to BOZAR project with Goda into my interest in geo-feminism
the question of naming, of taxonomy --> a way of being into connectedness
[*]ajayeb studies = **how to inherit natural history otherwise**, how to think about natural history, embracing other (than western) heritages of natural history that enlarges the world for us and the ones we are living with
plantation system:
1. radical simplification, elimination of whole categories of players (in systemic encounters)
2. radical substitution, whole domains (plant life, animal life, human labor system in interaction with animals and plants and microbs) are substituted
==> radical break of connection to place
==> release of numbers : value added processes based on the management of numbers
to look at the planetary shape of some of our problems
-scene = condition of...
scenography --> ‘scene’ is a visual spatial way of thinking about what makes the ‘condition’ of something
...................................
(Calvert on The Nature of Difference book @Quinsy)
rise of population genomics
•efforts like Human Genome project --> refusing to afford a genetic basis for race categories
•tools to identify “deep ancestry” (indicating a geographic origin in prehistory)
postracial politics
recreational genomics --mutating--> “race” out of 19th century concept of “blood quantum” that imperfectly signals complex tribal relatedness and membership
(purchasers of) **genome = book of life** ==> racialized and medicalized subjects
[...]
(173668)[...notes/khmarchive.txt]%73.5[...]ople of color
3- they may have surrendered to science the work of settling matters of fact, keeping hermeneutics and textual matters for themselves
science and technology studies --> *tracing objects through the practices and discourses that produce them as settled matters of fact, made, but not made up*
(tracking) social and legal arrangements ==producing==> race
***science is coded as the interpreter of nature in western discourse*** --> that is why i have to study science in my research on bestiaries
Hammond + Herzig on how scientific practices across disciplines describe and create what thereby becomes *naturalized difference* (=/= describing the nature of difference itself)
(learn from Hammond + Herzig -->)
source material --> organize & comment --sustain--> argument
+ questions that point the reader to discoursive moves and modes of attention of the author (=/= Quinsy's ملانقطى pedantic exploration of racism)
(politically correcting the popular understanding of race =/=) to show the unsettled and ongoing nature of the debate. [asking readers] to track the rise and permutation of various features of the argument
[asking Captain America --anatomical-->] “in what larger political, economic, and social contexts might ears, noses, index fingers, or brains hemispheres attract attention as reliable signs of racial difference?”
some wrong ideas:
•adaptation to new environments signals evolution (~= degenerating groups would eventually cease to exist)
•high mortality rates could signal problems in work and living condition
•sexual dimorphism thought to be a component of degeneration
•“more often than not, the views of society have shaped science rather than the other way around. in this instance, it may be time for science to reshape the views of society.” [<-- scary!]<br />
•
to start with political agenda (good or bad) and fit evidence to that
political correctness (~ a social interest)
dogged persue of truth
*science's power to beguile اغفال imagination* (for example genomics testing to discover and reveal “truths” about unknown ancestry)
}--> (a post World War II and post-holocaust aspiratoin:) *the allure here is to finally prove we are all the same under the skin, or at least that we have more in common than we had liked to admit* <-- another project for making race matter, but differently
(Quinsy urgently need to learn) how not to be conversation stopper
Bland + Doan's Sexology Uncensored
...................................
scope of information science --> [*]document: organized physical evidence
new digital technologies renews old questions and also old confusions between medium, message, an[...]
(173669)[...notes/khmarchive.txt]%73.7[...]llaboration with autodidacticism and public education, is now giving itself over to the *circulation of commodities*
**the subjects produced through 21st century librarianship are customers and consumers** (who seeks content =/= knowledge)
new librarian --> new freedom of information --> free market (in the form of atomized particles of “microcontent” allowing free-floating information to be freely accessed via computers and networks, without the censorious mediation of embodied librarians)
libraries --> techniques for ordering (~-> discourse of standardization)
(shifting) ways the library has operated alongside the state as a disciplinary & ideological apparatus
•18th century --> national library
•19th century --> new techniques for ordering, discourse of standardization and order (in the library) + searching and retrieval external to the mind of the librarian
•19th century --> [emerging understanding of the role of literacy in worker self improvement ==>] public library <==> a project of nation, citizenship, democracy, self-betterment, universal education + concurrent with a serious reconstitution of hierarchies of access to books
•late 19th century --> paternalist financial auspices of Andrew Carnegie (who funded 1689 library buildings) for the explicit objective of the self-education of
workers and immigrants --purpose--> acculturation and assimilation
•Paul Otlet --> universal decimal classification 1899
•late 20th century --> dreams of intelligent computers and objectivized information science : (from) library school --to--> school of information management systems
•
}--> *schematization efforts* --> (20th century) library science (continue producing itself) as a cooperative venture of flourishing information [triumphant rationalism]
•standardization
•automation
•propagate
•expand
(in the name of) democratization & civil rights
library ==contribute==> to the civic sphere:
•providing the information
•providing *behaviors* necessary for appropriate citizenship
library ==> classification system (DDC) --> general knowledge organization tool
late 20th century neo-liberal rationality ==intensify==>
•moral directive for self-betterment (as workers)
•reorienting the relation of subjects (toward the state and the social) as one of consumership
+ shift in the definition of knowledge
technobibliocapital --> (new era of) ordering texts & subjects
[*appreciative =/= affirmative* <-- learning from Calvert, we can be appreciative but not affirmative]
[to be critical =] ****not to:
•dismiss X (by thinking of it as) composed entirely of domination [<-- @apass, Pierre] ~= to laud something as a timeless ideal
•evoke a sense of relief that we have X th[...]
(173670)[...notes/khmarchive.txt]%73.9[...]uces]
@apass collaborative environments
[consumer research]
recognizing the ways in which consumers and consumption are both productive and value-adding
Holbrook's topology of consumer value
value is active = when it entails physical or mental manipulation of an object
value is reactive = when things are done by a product to the consumer (objects act on consumers to create value)
xxxxxx
...................................
Hayles
(to take) a problem-based approach --> taking a problem and looking for solutions =/= investigating problematics (<-- humanities [and art])
what are the reward structures in artistic research? (the way a work is recognized and validated by the field)
postliteracy
the future of human & the future of writing are entwined
meaning = resistance
to be human = to resist techno-language
an informed scientific-literate and humanistically educated public ==> democracy
...................................
(mass media) cultural standing (and standard) of live performance
paradigm of televisual <--✕--> digital
(Auslander historicizing) liveness --> historical (=/= ontological)
ideology of authenticity (in live music)
at the level of cultural economy --> theatre (live performance) =/= mass media
...................................
[why is contemporary art so reluctant to describe our experience of digitized life? --Bishop-->] digital ~= code (inherently alien to human perception) --> a linguistic model
Guy Debord --> (*physical and the social were pitched against the virtual and the representational* ~ “subjective =/= technological” -->) social relations today are not mediated by monodirectional media imagery ==>
•favor intersubjective exchange and homespun activities (cooking, gardening, conversation) with the aim of reinforcing a social bond fragmented by spectacle
•desire for face-to-face relations against the disembodiment of the Internet
•retro-craftiness
•fiddly collages
•tapestries
--assert--> subjectivity (+ tactility) =/= impregnable surface of the screen
reformatting
transcoding
modulation of preexisting files --> selection strategy ~~> meaningful recontextualization (of existing artifacts)
paranoid will to connect what cannot be connected
subjective rationales
arbitrary systems (=/= established taxonomies)
vernacular forms of aggregation --> everyone with a personal computer today has become a de facto archivist (storing and filing thousands of documents, images, and music files, + porn)
analog in appearance + digital in structure
[...]
(173671)[...notes/khmarchive.txt]%74.2[...]/>
eschatology (in the west) is perhaps the most paradoxical (and inconsistent) aspect of religiosity
(traditions in which) earthly experience is a moment in an eternal dreaming
Islam, Judaism, Christianity are brooded over by the sense [*]last things: a sense of the end [soon or distant, individual or collective] contradicts itself (explodes itself) <== *it looks for a moment that gives significance to the course of time by finally denying (erasing, ending) that to which it offers significance* }<--- western european middle ages utilizes and deepens this multifold and contradictory tradition (=/= deny, impoverish)
(three types of awareness:)
1- significance of dying and afterlife --> space time of personal collective destiny
2- apocalyptic time -->
3- eschatological imagination -->
purgation
purgatory time
•do pottery while you are in purgatory
•learn ice-skating while you are waiting in zamharir
•
{personal drama of death <--> progressive unfolding of collective history}--> ultimate disposition for individual soul and body ~~> the notion of ***bliss after torment***
torment: individual glimpse of the end
Augustine --> the imperfect but not reprobate
suffering: means of salvation (of we join the agony of Chris on the cross)
pain in this life : inevitable accompaniment to the corrupt body whose weakness and rottenness are indication of the approach of death
an era of exile --promise--> a new exodus from human failure and corruption
[title]
beautitude
Bernard's heaven
painted embodiedness of the blessed (<-- problematic + powerful)
out of time heaven in which the soul is already body-shaped --> somatomorphic selves before judgement
apocalyptic moment --> self-referentiality: when the author reflects on the limits of their knowledge and expression
(all) eschatological texts (poems) in some way reflect their status as fiction --assert--> their nature as mediating and contingent
xxxxxx
Trans-ing xeno- unsettles the oversimplified Others necessary for the production of stratification and disallowance, without in the process destroying difference and the ethics of encounter.
the ontological primacy of centers in general
the refracted image
myths of belonging as an anthropocentric narrative, one is worthy of personhood if she is placed in home.
[in the political and fantasy practices of the most inheritors of traditions of white (or not-white, the actual color is not the point) settler colonialism and its ecologies, the introducing species--including ourselves--are always bad --> the extraordinary practice of disavowal [...]
(173672)[...notes/khmarchive.txt]%74.4[...]oms of non-destruction
or
phantoms of ‘constructed adequately’
pausing dogs
mixed messages
who is wanted for dinner?
the moment when the message is finally received --> tech, magic, ethic, morph
poetic historiography
pivotal reading of ancient Greece --- out of day-dream fantasy
[Rickels]
*beauty is interested in action
(pure) beauty re-lingering on primary narcissism, that's why beauty must be administrated, in proper doses.
(my) animal-findings and fairy-tale associations
if dogs communicate through their trainability cats redirect lines of communication through play. the dog waits and watches, the cat looks and looks, which when is your turn to be looked at, can be therapeutic or unnerving.
meeting the cat half-way
[Ingraham]
the house, passed over in history, brings with it a great many dangers
architecture (never touches the object) is enchanted with object discourse
...all of us have been asked to “instrumentalize” architectural [or art] theory according to a particular building
material given a structure
...................................
Q & A ?, interactivity, swarovski party, servants and robots interacting with foreign bodies --> feeling at home? excited... --> disco without bouncers and borders without border check, spaces you can seamlessly in and out, labyrinthine
i am generating some vocabularies
parsite and parasitical, not all of them are predatory like the wolf
(Karen Barad)
With all mirroring practices, biomimcry has built-in optics on the geometry of distance from what which is other.
(Irigaray)
surprise (to be new): not yet assimilated or disassimilated as known
our attention to that which is not yet (en)coded
<br />
...................................
(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 [...]
(173673)[...notes/pigs notes new.txt]%74.6[...]ring different clothes in family or in the realm of strangers. houses became warmer]
(Simmel's) “urban subjectivity”: street physical over-stimulation ==> wearing a mask, you show nothing to people, you are not there. and behind this mask there is the feelings you are having, and these sensations behind the mask are your subjectivity.
it is a reaction to being exposed to difference and complexity
the subject is divided: neutral on the outside / stimulated in the inside
(i don't want to become a camera)
observe (without interacting)
observational cruising
[the standard account:] interiority ~= reflexive detachment, reflexive withdraw
social media and exteriority
...................................
Sennett, “3rd world” SPeCo62Mz2Q : condition in which centralized space or distributed communication networks are missing
-a public space that is officially organized
*parks: open space that are reserved for the public: “where informal economy wants to be but is banned”
*public space: (@Selma on st.open project)
(21st century) modern thought <-- *two traditions of thinking about public realm:
1- as a dialogical condition (of exchange, of political engagement) --> Arendt & Habermas; --->{a communicative immaterial space} : “more talk ==> more agreement, common understanding” ---[dialogic & immaterial]
2- as a space of spectacle --> (goes back to 19th century) Baudelaire's ‘individual passers-by’ watching something on the fold (--> [old Greek idea of spectacle:] “unfolding of narrative.” a bad idea of ‘how people should be physically in space’ for example, a landscape architect that creates a scenography in a park ==> a witness in a scene, watching as spectator from out of a situated identity in the world), (not so new) urban sensibility and urban subject matter; criticized by Guy Debord; --->{a theater with performers and spectators, a very physical understanding of public space, ---[dramatic & material]}
3- inclusive =/= integrative
many of the differences (culture, class, religion, etc) that cities contain can't be reconciled ---> how can I talk to you and not pressing a point of integration, rather inclusion? (where people feel provoked to integrate, integrieren, an inherently passive condition)
-always more parallel activities that don't form a spectacle only but are also productive
---[inclusive & synchronous]
***(in the public realm:) integration <~-> spectacle
public spaces must be much smaller =/= gigantism of dramatized power of the politics in large scale public places
small ==> intensity (--> this i learned from Julia as well, create small spaces to show our art-works to each other, the intensity of that moment generative of desire)
(most public spaces have been designed by powers that want to use the very size of the pu[...]
(173674)[...notes/pigs notes new.txt]%74.7[...]entive subject is both immobile and ungrounded
how can something originate in its opposite?
Nietzsche
sudden emergence of model of subjective vision (in the 19th century)
complex and contingent physiological makeup of the observer ==> vision is rendered faulty, even arbitrary
reality maintenance
aftershocks of apperception
failure of a capacity for synthesis of conscious thought (named dissociation) became linked in the 19th century with pathological psychosis
this label (of pathological disintegration) was evidence of a shift in the relation of the subject to a visual field
*synthesis
•for Bergson: bind with creative forces of memory
•for Dilthey: creative forms of fusion specific to human imagination
•for Nietzsche: endlessly creative and metamorphic and not constitutive of truth
the rise of psychological explanation within epistemology
Kant saw perception crowding in upon the soul
for Külpe attention was the very condition of thinking, consciousness not in the mercy of external impressions
the importance of attention to the conception of subjective time in Augustine and Husserl
(curiosity triggered by) wonder for Descartes
in 18th century:
-‘unified’ operation of mental life
-force of a sensation
-an effect of an event external to the subject
--✕-->
in 19th century, attention: an essential but fragile imposition of coherence and clarity onto the dispersed content of consciousness
running in the park, a motif of selfhood, of individual freedom, finality of the possibility of soul from the enduring experience of active, willed effort in relation to the body
==> moi: a repository of self-initiated (mental physical) activity and free will
-running in park/city: a priori believe in the self
-your experience is yours
•attention
•judgement
•memory
•perception
•mediation
apperception --> nature of intuition --> (a mobile and dynamic) conception of will --> motor activity
19th century:
attention = will
character = unity
attention ==> mind --{attention is plainly the essential condition of the formation and development of mind}, systematic acquirement of knowledge, for the control of passions and emotions
--> powerful accounts of the nature of human subjectivity
practical or knowledge world of objects (the berlin naturkunde museum)
attention became part of the dense network of institutional discourses/practices around which “the truth of perception was organised and structured”
not part of a “regime of power” rather part of a space in which new conditions of subjectivit[...]
(173675)[...notes/pigs notes new.txt]%75[...] information; moved history into the background and amplified the instant and simultaneous present/person]
•Edison: transition to centralised corporate capitalism (in late 19th century): his role in the emergence of a new system of quantification and distribution, a system for transmission and reception as abstract processes, ways in which a space of consumption and circulation could be dynamized/activated --> social field of individual subjects could be arranged into increasingly separate and specialized units (of consumption)
“Edison was a holistic conceptualizer and determined solver of the problems associated with the growth of systems” (Crary > Hughes)
Edison is paradigmatic: *the indistinction between information and visual images, and the making of quantifiable and abstract flow into the object of attentive consumption. his grasp of some of the systemic features of capitalism (in 1880s and 1890s) underscores the abstract nature of the products he “invented". his work is inseparable from the continual manufacturer of new needs and the consequent restructuring of the network of relations in which such products would be consumed* --> other participants in the same historical project of perpetual rationalization and modernization: Steve Jobs, Bill Gates, Andrew Grove, etc.
(kinetoscope and phonograph logic:) the structuring of perceptual experience in terms of a solitary rather than a collective subject --> today's computer screen as the primary vehicle for the distribution and consumption (of electronic commodities)
(late 20th century) management of attention <-- capacity of an observer to adjust to continual repatterning of the ways in which a sensory world can be consumed
@Hoda
ADD
dubious classification of an attentive deficit disorder --> durability of attention (posed as [implicitly] natural function) as a normative category of institutional power
-social construction of illness
-now ADD is not linked to any weakness of the will
-in adults: any economic shortcoming or social insecurity is now understandable in terms of a failure to apply oneself attentively to the ideologically determined standards of performance and “achievement”
--> in a culture that is so relentlessly founded on a short attention span, on the logic of the nonsequitur, on perceptual overload, on the generalized ethic of “getting ahead,” on the celebration of aggressiveness, (Crary poses that it is nonsensical to pathologize attention in this culture, a double bind, in which the individual is caught between subjective dislocations of modernization and imperative for institutional discipline and productivity)
(Miller @Zoumana) ...the unconscious as part of a system in which ‘automatic’ behaviour was reciprocally intertwined with the changing needs of conscious activity, including attention. in contrast to the custodial Freudian [...]
(173676)[...notes/pigs notes new.txt]%75.1[...]r />
(i am cautious at every turn to capture my own) *experience of distraction* is part of ajayeb studies. because it has to do with modes of attention and its persian history
perception is a dream
(an account of) [*]modernity: a process of fragmentation and destruction in which premodern forms of wholeness and integrity were irretrievably broken up or degraded through technological, urban, and economic reorganization
==> a “decay” in the capacity for perception [<-- to be careful in working for ajayeb not to romanticize (elitist and regressive fantasy of communal relations in) premodern modalities of looking/listening as richer, deeper, or more valuable :
modern urban life as “swift and continuous shift of external and internal stimuli” =/= premodern's “slower, more habitual, more smoothly flowing rhythm of the sensory-mental phase"]
(sensory mental schema)
understanding of distraction within a larger deterioration of experience
-distraction (not as a product of decay or anthropy, rather) as a mean to overcome bankruptcy of bourgeois aesthetic (late 19th century):
•Benjamin: absorbed contemplation purified of the excess stimuli of modernity
•Adorno: distraction as regression: perception that is “arrested in the infantile stage” =/= “deep concentration”
•Rilke: authentic attention as precious and rare survival of the lost ideal of artistic absorption in work now exiled to the margins of mechanized and routinized world
•Rodin: gazing of the handworker
-
}--> “reception in a state of distraction”, (<== absorption is psychologically grounded perception) =/= Crary arguing that attention and distraction ceaselessly flowing into one another on the same continuum (of social field)
[tales of understanding]-*
•what are the cognites of ‘contemplation’ (in german or farsi)?
the theological resonances of this latinate word --> contemplation: viewing/considering with continued attention; going into the temple, into the sphere of the holy, into the deep roots of things, into their creative ground
(to oppose) contemporary modes of distraction
modern forms of interiority, absorption, psychic isolation
Riegl's dream of a world in which art would be inseparable from an imaginary democratic harmony of individual and community (=/= harem)
collective attention (central attentive mass audience, 1900) : cinema
rational attention: attention linked to thought, one's telescope on object
(for Nietzsche:) attention: possibility of an absorption ==> forgetting --> life-affirmative }--> “focusing on the present moment”
final virtue of modern man: *presence of mind* --Nietzsche--> necessary part of the (cosmopolitan) individual's functioning within a mod[...]
(173679)[...notes/pigs notes new.txt]%75.4[...]n which art would be inseparable from an imaginary democratic harmony of individual and community (=/= harem)
collective attention (central attentive mass audience, 1900) : cinema
rational attention: attention linked to thought, one's telescope on object
(for Nietzsche:) attention: possibility of an absorption ==> forgetting --> life-affirmative }--> “focusing on the present moment”
final virtue of modern man: *presence of mind* --Nietzsche--> necessary part of the (cosmopolitan) individual's functioning within a modern world of economic facts and qualities --> ready at response to the machine, affinity with the technical, athletic political (#integration tale)
--> the (serious) modern soul is directed towards the news, focusing on the present, to employ the moment (#presentism #past-studies)
•fable of “to be at the present moment”
•fable of “to adapt yourself”
perceptual acceleration of modernized social field (work + leisure) ==> new *cosmopolitan individual* (who receives signals from many fars and nears, equipped to ‘attend’ to messages and participate in their circulation ☆ #facebook? --> diffuse anxiety of the other-directed person : gyroscope --> radar)
Arendt:
modernity: fabricating rendered meaningless =/= contemplation: beholding the truth
‘life = being’ ==> ‘contemplation = truth’
Heidegger --> characterization of Greek's primordial self-disclosing look ==> makes presence possible + glaring predatory look --of--> modern subjects = objects of conquest
dystopian story: a promising outburst (always of human) activity [such as science or exploration or artificial intelligence, etc.] that leads in the most deadlines sterile passivity [such as alien predation, industrialisation of mind, global contamination, etc.]
(theatricalization of scientific mistake in the Handmaid TV series: scientific human progress failing ==> abolishing the distinction between private and public consciousness }<-- optics of narcissistic scepticism <== psychological shock of the temporality of process)
19th century: Schopenhauer's early grasp of the link between attention and perceptual disintegration
(for Schopenhauer: [cognitive chaos of] cultural modernity:) temporality ==> subjective anguish
[title]
the timing of intellect
(how come usually intellect does not have time? leaps out of time)
(chaotic successiveness of) perceptions are rendered intellectually coherent --(Schopenhauer)--> (unmotivated movement of the) will holds them together ~= body: will's most immediate objectified form
}==> (modernism's) looking: a purified perception suspended from time and the body's economy
telegram, Facebook
extremely heterogeneous mixture[...]
(173680)[...notes/pigs notes new.txt]%75.5[...]away
therefore, the tree branch, the window, is a process
Dilthey
in Peirce:
[*]attention = anti-optical act of selection [=/= (in traditional epistemological thought) singling out a contemplative object], “the power by which thought at one time is connected with and made to relate to thought at another time”
--✕--> *firstness: self-immediacy, absolute presence (before synthesis and differentiation) ~ nonreferenciality (=/= perception, attention consumed/constituted in time ~= continuous quantity = *secondness)
using a more act-oriented term “thought” instead of “consciousness”
dissociation
anaesthesia
hallucination
multiple selves
--James--> temporal model of mind: ‘stream’
(=/= scenic model of mind)
[this was part of a larger institutional field in which scientific psychology generally was abandoning ‘elemental’ conceptions of consciousness in favour of operational or functional models]
==> observer: an artist confronted with the primordial chaos of sensation --> (ethics of) overlapping common choices (made of autonomous subjects [--> you can see James seeking to lessen the shock of recent works in science and psychology for an American middle-class readership])
(William James:) irreducible plurality of experience ==> (think in terms of) fluidity and immobilization
my work is usually unformed and informal: a speaking properly in terms of irradiated strata, an aggregate
emergence of increasingly powerful technologies and institutions that would determine and enforce *externally* the objects of attention for mass population --> history of cinema
•disciplinary framework: it is the aim of the teacher to fix the attention of the pupils --> habit of attention becomes amenable to the will of the teacher
attention was an indispensable component of the “normal” and “rational” subject of the late 19th century industrial society, yet had a disturbing proximity to “pathological” and “irrational” effects.
-Crary
Simondon, mold & modulation
Deleuze, on fold
by the end of 19th century attention became an inadequate simulation of (an Archimedean) point of stability from which consciousness could know the world [rather] it opened to flux and absence (=/= perceptual fixity, certainty of presence) ==> subject-object scattered provisional existence
(extreme model of a) *technology of attention* @Zoumana [spiritism, *action at a distance* --> curse, ,]
hypnosis --> unsettling outlines of of a subject whose makeup could evade both intellectual and institutional mastery + precariousness and malleability of (what had been thought of as) consciousness
hypnosis adjacent to attention?! intense refocusing and narrowing of att[...]
(173681)[...notes/pigs notes new.txt]%75.6[...]rver: an artist confronted with the primordial chaos of sensation --> (ethics of) overlapping common choices (made of autonomous subjects [--> you can see James seeking to lessen the shock of recent works in science and psychology for an American middle-class readership])
(William James:) irreducible plurality of experience ==> (think in terms of) fluidity and immobilization
my work is usually unformed and informal: a speaking properly in terms of irradiated strata, an aggregate
emergence of increasingly powerful technologies and institutions that would determine and enforce *externally* the objects of attention for mass population --> history of cinema
•disciplinary framework: it is the aim of the teacher to fix the attention of the pupils --> habit of attention becomes amenable to the will of the teacher
attention was an indispensable component of the “normal” and “rational” subject of the late 19th century industrial society, yet had a disturbing proximity to “pathological” and “irrational” effects.
-Crary
Simondon, mold & modulation
Deleuze, on fold
by the end of 19th century attention became an inadequate simulation of (an Archimedean) point of stability from which consciousness could know the world [rather] it opened to flux and absence (=/= perceptual fixity, certainty of presence) ==> subject-object scattered provisional existence
(extreme model of a) *technology of attention* @Zoumana [spiritism, *action at a distance* --> curse, ,]
hypnosis --> unsettling outlines of of a subject whose makeup could evade both intellectual and institutional mastery + precariousness and malleability of (what had been thought of as) consciousness
hypnosis adjacent to attention?! intense refocusing and narrowing of attention + inhibition of motor responses
focalization: concentrating one's attention on some specific object
sustained looking at a single point (i used to do as a child) ==> dramatic reorganization of consciousness
Crary in his book, Suspension of Perception, shows how high science and peripheral pseudoscience never had clear-cut distinctions in the 19th century. that there were a complex and shifting relation of mutual exchange between the “luminous” physics with a huge range of other “darker” ideas about ‘action in a distance’ enacted in spiritism
@Zoumana
hypnosis & suggestion --> automatic processes (inferior, more instinctual, continuous with animality), “mental decapitation” =/= ration elicit patient with conscious participating will power [--> Star Wars will of the weaker and less independent, powerful natures exercise over weaker ones, jedi --> strance states (of the weaker ones): being instrument of undisguised power --Stengers--> deviant types of beh[...]
(173682)[...notes/pigs notes new.txt]%75.7[...]ntion?! intense refocusing and narrowing of attention + inhibition of motor responses
focalization: concentrating one's attention on some specific object
sustained looking at a single point (i used to do as a child) ==> dramatic reorganization of consciousness
Crary in his book, Suspension of Perception, shows how high science and peripheral pseudoscience never had clear-cut distinctions in the 19th century. that there were a complex and shifting relation of mutual exchange between the “luminous” physics with a huge range of other “darker” ideas about ‘action in a distance’ enacted in spiritism
@Zoumana
hypnosis & suggestion --> automatic processes (inferior, more instinctual, continuous with animality), “mental decapitation” =/= ration elicit patient with conscious participating will power [--> Star Wars will of the weaker and less independent, powerful natures exercise over weaker ones, jedi --> strance states (of the weaker ones): being instrument of undisguised power --Stengers--> deviant types of behavioural control]
(hypnosis still being researched on but) ideologically could not be acknowledged as a constitutive part of human sciences
==> (stigmata of critical position [@Ali; follow it in Marxism]:)
volitional human action modified by external forces
Ali's tacit appeal to state secret, military secret --> importance of low-level effects of suggestion and influence in contemporary global culture (Ali's interest)
the role ‘suggestion’ plays in a society of communication --> the effects of:
•fashion
•mimesis
•mass psychology
•media-related contagions
+ influences of all kind ==> “oblige” us
}--> the assumption that attention can be controlled for specific ends
(over a hundred years) underpinning institutional strategies has been the position that *human subjects have determinate psychological capacities and functions that might be susceptible to technological management*
attention has been both: strategy of control & locus of resistance and drift
(by the end of 20th century) the attentive subject is part of an ‘internalization’ of disciplinary imperative --> individuals are made more directly responsible for their own efficient or profitable utilization
Foucault's society of discipline
Guy Debord's society of spectacle
(Guy Debord's) *spectacle: a development of a technology of separation*, [multiple strategies of isolation] --> (capitalism's restructuring of) society without community
+
(Foucault's) [production of] docile bodies ~{ body = political force }
+
(<== Weber's) inner isolation of individual [<==> capitalist modernity]
management of attention is masscultural forms has to do (less with the visual contents and mu[...]
(173683)[...notes/pigs notes new.txt]%75.7[...]y: capacity to decompose oneself into the plurality of distinctly different essential tendencies, to detach the periphery from the center, and to make interests and activities independent of their integral interconnection [=/=? my work]
Simmel
in Duchampian terminology: (Manet's painting In The Conservatory) blossoming bride and bachelor enmeshed in a verdant anticonjugal machine of perpetual nonfulfilment
cultural corrosion of conjugality <== (one of) larger disintegration of premodern positions (of male and female):
•violent insertion of women into the process of commodity production
*labor and society assume a mass character ==> “women = mass articles” & lose:
•their “natural” qualities (female essence defined by the production of life)
•their poetic aura
traditional positions disrupted by the logic of exchangeability***
greenhouses in 19th century, extended the dwelling and bore witness to the expansion of the private sphere. greenhouse provided a place to stroll in all weathers
--> frozen temporality ~=> memory and history excluded =(congealed present)==> dehistorisized subjectivity
(fundamental) withdrawal of the possibility of *gesture* --Agamben--> part of the particularly modern failure of ethos, of character
[gesture <-->? ethos]
incapacitation: renunciation of *potentia*[~= capacity for being affected, any expansion of practical being <-- Spinoza]
smell of flowers = disintegrated product of their sexual metabolism <-- Freud
D+G becoming woman
*man: molar entity par excellence (=/= becomings are molecular), man constitutes the majority, the standard in which the majority is based: white, male, adult, rational ~ the average european, the subject of enunciation
@Leo
(--> problematized by Grosz ---> go to ajayeb.net/?q=Grosz%2BDeleuze%2BGuattari)
the perpetual self-invention of “free subjectivity” --defining--> modernity
cycle of decoding & recoding :
daring innovation --> hyperanxious self-consolidation --> renewed innovation --> ...
Manet =/= Caravaggio:
•intense optical contact
•tactile contact
•a reciprocal system of investment in the transactional nature of the encounter--infused with the interplay of the social, libidinal, and economic difference
hands as:
•expression of individual consciousness (in Caravaggio)
•instrument of active gesture (in Manet)
activity ~=? simulation of gesture
pointing index finger
confirmation of the impossibility of a direct perception, impossibility of an attention that was an immediate possession of its object (--> Sa'di pointing out to the moon and his lover...)--> every point of fixation is deferral
--✕--> (once?) funct[...]
(173686)[...notes/pigs notes new.txt]%76.3[...]ry point of fixation is deferral
--✕--> (once?) functioned to denote a plane of transcendence
figuration of utopia --> simultaneous mapping out of death, absence, and finitude of historical subjectivity
Peirce's (nonoptical operation of attentive consciousness =/= Descartes) --> impossibility of direct intuition, of interpretive process
**cognition and perception could only occur indirectly**
index: exercising a real physiological force over the attention -- mesmerized into its particular object of sense.
= *everything that focuses the attention*, (everything that startles us into an index)
--> make something conceptually present which is perceptually absent
installed economy of attraction(/distraction) [in European cities, and its deviation in Tehran differences]
fashion works to bind attention onto its own pseudo-unity
against the living, fashion asserts the rights of corpse and the sex appeal of the inorganic
(Benjamin)
--> death drive
(supreme cult of the commodity:) fashion: a blossoming forth into a luminous apparition of the new
[==>? withdrawal from fashion = a strategy of freedom]
Adorno: in the age of growing powerlessness of subjective spirit vis a vis social objectivity, fashion registers the alien excess of objectivity in subjective spirit, which is painful yet all the same a corrective of the illusion that subjective spirit exist purely within itself. against its detractors, fashion's most powerful response is that it participates in the individual's impulse, which is saturated with history. (“Aesthetic Theory” p316)
(?what are my time's) rhythms of attentiveness
*mask: a means of mental survival
mask (of masculinity) --> the ability to keep a secret --> *all secrets are (at the end) sexual*
[]should our artistic practices comment or be continuous with the (emerging) world of consumer culture? #make a fashion magazine with Ali and Janina: excursion into the stultifying and emancipatory effects of the fashion commodity. discussion on: jewellery, decoration, women's bodies, show, travel, glitter, ----> kaleidoscopic decomposition and displacement of the glitter object
-Mallarme's La Derniere Mode
==> luminosity of a single object is lost amidst its indefinite reflections on the multiplied and fractured surfaces adjacent to it
*insubstantial world (of mode) aligned with (its own) sublime disavowal of the immediate* (, an emptiness and anxiety at the heart of this impossible presence --> “to be out of style = death”)
•its titular concept
•internal movement of its text
artisanal craft
(repetitive forms of:)
primal intuition of absence
transcendental signifier of rel[...]
(173687)[...notes/pigs notes new.txt]%76.3[...]) --> the ability to keep a secret --> *all secrets are (at the end) sexual*
[]should our artistic practices comment or be continuous with the (emerging) world of consumer culture? #make a fashion magazine with Ali and Janina: excursion into the stultifying and emancipatory effects of the fashion commodity. discussion on: jewellery, decoration, women's bodies, show, travel, glitter, ----> kaleidoscopic decomposition and displacement of the glitter object
-Mallarme's La Derniere Mode
==> luminosity of a single object is lost amidst its indefinite reflections on the multiplied and fractured surfaces adjacent to it
*insubstantial world (of mode) aligned with (its own) sublime disavowal of the immediate* (, an emptiness and anxiety at the heart of this impossible presence --> “to be out of style = death”)
•its titular concept
•internal movement of its text
artisanal craft
(repetitive forms of:)
primal intuition of absence
transcendental signifier of religion
sacramental authenticity of antiquity
(for Nietsche:) decadence: perpetual adaptability of spectacular culture ~= (one loses one's power of) resistance against stimuli [--> this is Ali ]
=/= existing capacities for action and living
(obsolescence, not the business of the poet. Mallarme)
(the question of resistance is weak. we must ask what are the emergent forms of life caused by that? --> might be interesting for Hoda)
(apass's own hoped-for ritual civic theater of the future)*
attention sustained and enhanced by the regular introduction of novelty [...] means of simulating experiences of singularity and identity in the face of the processes of exchangeablity and equivalence
-Guy Debord
for the hysteric: objects are too present --> excess of presence make representation impossible
(for Deleuze history of painting has been about warding off hysteria*)
organization of perceptual binding and synthesis (taking place while Monet was working)
determined by
different libidinal setup
other category of perceptual dispersion
potential site of fixation
Freud (+ Klinger) --> inseparability of attention from dream process & aesthetic production
(Freud is testing) psychical energy = mobile attention
***observer = a kinetic seeing body set in movement*** (to glide along undeterminated social and durational trajectories)
place: that ordinary anxiety, the expectancy, the sublimated precariousness of a modernizing urban world in which the individual is adrift on a smoothed-out surface devoid of any markers
*origins of aesthetic sentiments*
of skating --> movement of the body pleasurable to self and associated with the consciou[...]
(173690)[...notes/pigs notes new.txt]%76.4[...]uctive process
[---> go to Sherlock Holmes]
Weltpanorama
a 19th century attraction: sweeping *comprehensive view*
stereoscopic peep show
a consumer would pay to observe a mechanized series of photographic images
Fuhrmann + Daguerre: illusory three-dimensional scenes whose reality-effects were augmented by concealed lighting and translucent painting
Kaiserpanorama <-- (a site [in which the *automation of perception* occurs] among many of) industrialization of visual consumption
~ a space in which the physical and temporal alignment of body and machine correspond to the rhythms of factory production (: the way novelty and interruptions were introduced into assembly-line labor in order to prevent attention from veering into trance and daydream. -Crary) this is common to:
•precinematic devices in 1880s
•cinematic devices in 1890s
--> (fragmentation of perception inherent to the apparatus presented in terms of) **a mechanically produced continuum that “naturalizes” the disjunctions**
(Crary asks:) by what logic of temporal sequence or spatial continuity does one move from the interior of papal apartments in Rome to the Great Wall of China to the Italian Alps in 120-seconds intervals?
[--?--> visual equivalence of political imperialism? slogans such as “Reisen durch die ganze Welt.” German colonialism of the 1880s --Sternberger--> “the views from European windows had lost their depth, becoming part and parcel of the same panorama world surrounding them and constituting a painted surface every where.” #Olearius; tourism + forms of visual consumption]
Muybridge's 1879 work on sequential photography ==> atomized field + not “truthful” syntax --> segmentation--opening--> onto an abstract order of continuities and uninterrupted circuits
...we are in a specific historical phase in the reduction of the time and cost of movement <==> circulating capital
}--Marx--> “capital by its nature drives beyond every spatial barrier” ==>
•creation of the physical condition of exchange
•creation of the means of communication and transport
•*eradication of space by time*
instantaneity of vision from which space is deleted
vision compatible with the smooth space of the global marketplace
uprooting of perception from any stable space-time coordination
the history of capitalism is the history of (effective operation of) overcoming obstacles of:
•anything with a permanent stable location (incapable of being inserted into circulation)
•anything that is part of a code (traditional or established pattern of behaviour, resisting deployment in networks of abstract relations)
(images productive of labor usually end up intermingling the representation of that land as a *tranquil earthly[...]
(173691)[...notes/pigs notes new.txt]%76.5[...]onceals its synthetic construction)
opposition of charismatic and bureaucratic domination
Weber's “routinizatiom" = castration of charisma (==> permanent institutional structures)
prophetic/oracular individual (has seen the extinction of his society) [==implying==> an unstable domination] =/= administrated and rationalized order of a money economy
priestly status of Elen in her performances implying an pathos and metaphysics of distance (and dismantling it?)
be careful with this liminal positions:
•activation of a broken collective memory
•imposition of modern oblivion on the other
presenting music:
socialized activity, indicating the *superficial appearance of a collective reception*
immediacy of an audience
“physicality of music making itself” --Leppert--> the sight of the body's labor to produce sound
19th century ideal of a musical performer as a quasi-sexual virtuoso
performing music --> suggestion of collective participation --evoke--> harmonic relationships and premodern mysteries [implicit in music and geometrical forms (even as they are collapsed into modern abstraction and the image of a fully administrated world)]
@Ali, KHM sound department
...remnant of what once might have the living Dionysian reality (of the antique chorus)
*score* (coming from the boredom of a third-rate military music band after 1850 in Europe) aligned with the rationalizing imperatives of industrial production: hierarchically ranked states *executing an external algorithm* ~= partition: allocating its parts
[*]score: the image of programmed labor in our society (@Lilia) --> logic of combination
-in apass i have been fighting against artists ambivalent characterization of themselves. i want my peers particular figuration of measurement, quantities, and ratios of their diagnosis of crisis of value and of devaluation of life and the world (when they perceive as such... negation and inversion)
(Aristotle's metaphysics ==>) Pythagorian: art = harmony = analogy between opposites
~~--> **social project of reconciliation through the use of aesthetic forms** (from the 4th century and still popular today)--> “training of the people begins with the senses” : music and rhythm from which came healing of human temperaments and passions
Pythagoranism: number =/= infinite
•infinite = void of knowledge, limitless and undetermined
•number = rational limit and determination
Pythagorean =/= premodern mystic values
*some of the great disenchanters at the origin of modern western science are deeply Pythagorean:
***number is the essence of reality ==today==> “nature must be studied quantitatively” (=/= ajayeb's quality of descriptive nature of the world)
...and appeal to [...]
(173692)[...notes/pigs notes new.txt]%77.5[...]lity of music making itself” --Leppert--> the sight of the body's labor to produce sound
19th century ideal of a musical performer as a quasi-sexual virtuoso
performing music --> suggestion of collective participation --evoke--> harmonic relationships and premodern mysteries [implicit in music and geometrical forms (even as they are collapsed into modern abstraction and the image of a fully administrated world)]
@Ali, KHM sound department
...remnant of what once might have the living Dionysian reality (of the antique chorus)
*score* (coming from the boredom of a third-rate military music band after 1850 in Europe) aligned with the rationalizing imperatives of industrial production: hierarchically ranked states *executing an external algorithm* ~= partition: allocating its parts
[*]score: the image of programmed labor in our society (@Lilia) --> logic of combination
-in apass i have been fighting against artists ambivalent characterization of themselves. i want my peers particular figuration of measurement, quantities, and ratios of their diagnosis of crisis of value and of devaluation of life and the world (when they perceive as such... negation and inversion)
(Aristotle's metaphysics ==>) Pythagorian: art = harmony = analogy between opposites
~~--> **social project of reconciliation through the use of aesthetic forms** (from the 4th century and still popular today)--> “training of the people begins with the senses” : music and rhythm from which came healing of human temperaments and passions
Pythagoranism: number =/= infinite
•infinite = void of knowledge, limitless and undetermined
•number = rational limit and determination
Pythagorean =/= premodern mystic values
*some of the great disenchanters at the origin of modern western science are deeply Pythagorean:
***number is the essence of reality ==today==> “nature must be studied quantitatively” (=/= ajayeb's quality of descriptive nature of the world)
...and appeal to mathematics in artmaking still comes from the hope of establishing clear and distinct ideas, which as such are necessarily true
Pythagorean primal cosmogenic principle: breath --> repression's binary rhythm of inhaling and exhaling, the mutual interaction of contraries (like sex) : the original generative force
(the union of the limited and the unlimited) --> still operating today in the year 2018
theories of dynamogeny on iranian traditional music radif, that certain musical proportions poses cheerful or bitter qualities, influence the person's emotional state
to transcend from quantitative number of dastgah --to--> a mysterious qualitative dimension of pardeh
(Crary's) Seurat's anarchism: (painting of the) world of mere empirical relations, cut off from the infinite [...]
(173693)[...notes/pigs notes new.txt]%77.5[...]a stage which presents nothing to the sight --Derrida--> a place where the spectator, presenting himself as spectacle, will no longer be seer or voyeur *** (<-- what i learned from Phill) ==> presence will be full as the intimacy of a self-presence, as the sentiment of self-proximity, of self-sameness
Lyotard: theatrically fold --> a box closed upon itself --> only those to appear on the stage which come from what will be known as the ‘exterior’
*zero: the sign of the empty center, the place where everything is supposed to be visible and intelligible : the place of knowledge --> god, organized body, society, capital, the ego, platonic forms, etc.
Grosz: construction of embodied subjectivity --> mobius strip (a 19th century invention), inflection of mind and body to one another through a kind of twisting or inversion --> rethinking relations of the inside and the outside of the subject psychical interior and corporeal exterior)
-sides of the mobius strip are not fundamental identities, the drift from one to the other side is uncontrollable
currents
and surfaces of this body
is coalescence of energy into phantasms
deceptive semblance
of a theater of representation
Ali's speech (and Jassem): تاثیر گذاشتن (making what one knows into an effect on audience)
=/=
Sina's speech: به صورت موضوع درآوردن
(making what one guesses into a subject of discussion to be rethought)
irreducible composite of properties belonging to the observer
perspective: transforming psychophysiological space into mathematical space ==> sum of all parts of space and its contents are absorbed into a single ‘quantum continuum’
-Panofsky perspective as symbolic
analysis of sensation
“one coherent mass of sensations”
(Mach's legitimate and functional) scientific impressionism
*modernization (and rationalization) of perceptual (and aesthetic) response* <-- preoccupation of Seurat, Eisenstein, Moholy-Nagy, Schoenberg
(Crary > Chastel > Seurat's method was) a research into archetypal forms (lines, colors, directions) which answered to a double and deliberately compound ambition, at once *****archaic regression and scientific reduction***** [<-- this describe my work!] the artist/painter's operations set up a meeting point between *an ancient hieratic art and the rationalized discipline of the future* [= my work on ajayeb] --> culturally reactionary component of my projects, progressive and regressive at once, (past and future)
=/= Meyer Schapiro's Seurat: an enlightened politically progressive artisan-artist embracing science and technological paradigms in the interests of *forging an image of a nonhierarchical social world* [<-- an uncritical stance towards “science” and “technology,” approaching “the ratio[...]
(173694)[...notes/pigs notes new.txt]%77.8[...]elf reflected in the mirror of tragedy) of theatrical existence --> *sense of vision serves to reinforce one's place within the social whole*
[--> when i look at Brussels from the 14th floor...]
Wagner's cultural program for social reintegration and his belief in the transformative effects of the collective experience of music drama preformed and produced as a ritual communal event
(typical 19th century --> debates about the effects of mass culture --articulated--> “distraction =/= self-conscious contemplative perception” -->) Wagner's deploying the pervasiveness of *distracted modes of cultural consumption* ==> “higher (deeply attentive --advocated--> purified and ethically superior perceptual engagement) =/= lower (distracted)” forms of listening
-his dissatisfaction with traditional theatre that had allowed or encouraged audiences to look at each other at the diverse social texture of the theatre
an attentive, absorbed public (unthinkable in the 18th century ---> go to Sennett)
(still we are suffering -->) [to have] *control over the attentiveness of an audience* to subordinate it to the will of the artist ==> generate a *collective state of reception* (worthy of an art with such social aspiration @Hoda, Ali , Sina, --to which extent my mysticism in art was about my ideas about spectators incapacity for attention in contemporary Tehran?)
19th century theatre --(transform into)--> ***construction of visibility*** (structure the spectators perceptual experience)
“collective act of seeing ==> semblance of a community”
(phantasmagoric character of his work) Wagner:
•eliminating lateral views ==> frontal engagement
•near-complete darkness ==> preventing peripheral distraction
•lowering the orchestra out of sight
--> systematic concealing and mystification of the process of production
--> (Wagner stands for) will to mastery over all aspects of the spectacle ==allow==> calculated production of states of regression, fascination, dream (synchronized sound --> cinema's attentiveness half a century later)
-control over emotional response
-remaking of spectator experience
-production of dreamlike clairvoyant
(-can theater stage be a place of distraction? again)
intelligible relation of distance between viewer and illusory scene
--> the way diorama commanded visual attention
in my stage design drawings from 2009:
•standardized perspectival expectations
•metric relations
•position of spectator
•luminous detached rectangle
-
Wagner's Ring cycle: the last expression of a 19th century fantasy of the recuperation of tragedy and myth ~ the dream that culture could make whole what capitalism has broken --Crary+Lacoue-Labarthe--> [disturbing conviction/dream:] in an age where transcend[...]
(173695)[...notes/pigs notes new.txt]%78.3[...] diorama commanded visual attention
in my stage design drawings from 2009:
•standardized perspectival expectations
•metric relations
•position of spectator
•luminous detached rectangle
-
Wagner's Ring cycle: the last expression of a 19th century fantasy of the recuperation of tragedy and myth ~ the dream that culture could make whole what capitalism has broken --Crary+Lacoue-Labarthe--> [disturbing conviction/dream:] in an age where transcendence is undone, (the vacations of) art can recover an ancient destination and establish the type of mythological figure (in which humanity or a people could recognize itself)
-verisimilitude: the quality of seeming to be true, gloss, semblance
composite imaginary of the 19th century
______________
crowd
theater
phantasmagoria
Crary --> Seurat's Parade de Cirque = disclosure of *the absence at the heart of modern spectacle and perception*
vivid opening into a light-filled action-filled arena
@apass, a common way of criticism:
•*evoke, then withhold*
(fir example: evoke ‘entertainment commodity’ but withhold it. Laura, Ale ,)
•*invest, and dismantle* (we are invested in what we dismantle)
•*desolation of older scenes of representation* @Sina
Crary on Seurat Cirque --> investigation of the conditions under which a subject could be activated as an attentive perceiver
(forensic aesthetics --> conditions under which a subject could be arrested as a witness)
(Sina ajayeb bestiary --> conditions under which a subject could be contested as a knowing agent)
“frame: an isolating agent” (<== Wagner ~ to make an *autonomous and luminous field of attraction* with a deliberately ambiguous spatial identity)
--> explicit renunciation of the classical (and early modern) status of the image
=/= as a windowlike plane intersecting a cone of vision
=/= as a flat plane covered with colored patches
(Seurat's optics:) ***images apparitional value*** <== effect of image's detachment from a broader visual field (=/= diaroma and stereoscop)
--> 19th century optical experiences that severed the image from any continuous or intelligible relation to the position of the observing objects
(=/= Wagnerian aesthetics)
--> *collective visual experience* ~~--> precinematic forms of moving images
(@apass: hand drawing is not about being “trapped in older artisanal modes of production” --?--> “performance =/= projection”)
to assess (the relationships between):
•your own technological products
•makeup of your audience
•economical realities of the marketplace
}==> inventor of 19th century (Raynaud, Edison, )
--> modify your machines in terms of:[...]
(173696)[...notes/pigs notes new.txt]%78.4[...] visual consumption)
}==> loss of *consistent and coherent relations of distance between image and observer* [<-- this lost consistency is now in 2020 what everyone in art is busy with or to reactivate]
...having the fixed eye many disconnected areas of the visual field at once = continual beginning at a new center = Cezanne ~= *radical rethinking the nature of [*]synthesis: rhythmic coexistence of radically heterogenous and temporally dispersed elements*
...a subjective immobilization
seeking to enter into the world's ceaseless movement of destabilization (=/= holding together the content) ==> a more intensive recreation of a subjective interface with the world (=/= reverie, disassociation)
}-->
•every object's identity is swallowed up in difference
•*vision: veritable theater of metamorphosis and permutations*
(Cezanne reexamining the composition of the visual world ==>)
fanatical attentiveness to the data of sense ==> dissolution of unity, destabilization of objects onto flux, dispersion, displaced the body to the world, into a stream of change, of time, *undoing the immediacy of the world* [<-- my reexamination of the composition of the epistemological world of fables in West Asia, my work's relationship with knowledge is like that. to gain control of myself in the midst of moving concepts, the circulation of concerns, jumble of paths and knots, whirlpool of velocities, and recourse to my capacity for forgetting...]
perceptual consistency is a phantom
(Lucretius:) [*]world: infinite Cascades of self-differentiation
-the question is: how to make aesthetic constructions [the task of the artist] (if the world is so fragile)?
-how to go back and forth between attention and reverie?
perplexity of the eye (related to a deeper and metaphysical perplexity)
an imageless vision
...a mind for which no visible form is visible enough
the fixed and monocular eye has been posed (in recent theatrical writing) as the formative element of classical system of representation **functioning to arrest duration and change in order to achieve a conceptual matey mastery of phenomena** {==> zoocentric animal anatomy =/= ajayeb}
--✕--> (Crary's suggestion that) ***the fixed immobile eye is what annihilates the “naturalness” of the world*** (disclosing the provisional and fluid nature of visual experience) =/= mobile glancing eye is what preserves the preconstructed character of the world
•moving eye --> habitually familiarly caresses objects (extracting previously established relations among them)
•fixed eye --> (immobile eye triggers a ferment of activity ==>) trance and perceptual disintegration --> dissolving the physiognomy of the everyday world [~=>? bestiary's perceptual uncanniness]
fixed truth-taking[...]
(173697)[...notes/pigs notes new.txt]%78.9[...]rest (Ribot)
2. gives up the useful effect of present perception
3. backward movement of the mind
Bergson's attention: a binding together of reality to ward off both perceptual and psychic disintegration
endosmosis: process of remaking an object of perception
Deleuze's attention: gives back to duration its true characteristic... a very special coexistence (=/= succession), a simultaneity of fluxes, in which the body was always implicated --> “freedom = awareness of that coexistence”,
“reality function”
(psychic+) sensorimotor grounding in the reality
in early 20th century --> clinic designation of a condition called “the feeling of unreality” : failure of an apperceptive attention : when present impressions do not link up with memory association ==> sense of unfamiliarity of the present objects
*(inconsistent and anxious treatment of) Bergson sketching out the marvels of a multidimensional perception* (capable of apprehending and creativity engaging the immanence of the past and present) <-- fantast of artistic research
---Crary--> for Bergson attention is one that does not waver, oscillate, or drift in and out of focus [---> go to Avital drug] --> his privileging of fusion, interpenetration, and continuity does not apply to borderline states: insanity, dreaming, etc. piercing forms of nonspatialized experiences: dreamwork, trance, forms of hypnagogic visions (==> powerful penetration of the present by memory)
Bergson's indetermination: a human attentive concentration, an abortion that would never lose its conscious connection to the willed activity of the body (<-- fantasy of wakeful critical subject) =/= (Crary's well argued) indetermination encompassing fluctuations in and out of trancelike states in which disassociated phenomenal might occur
Bergson's work is typical of his period --> ***great fear of perceptual behavior that is either passive or automatic***
}--historically--> construction of various forms of automatic perception in cinema, recorded sound, and other technological attachments ==> the idea of **premade images consumed passively** (...depreciation of experience when individual memory images are stiffened into ready-made things)
(for Bergson, Janet, Foad, and many others:) automatic behavior ==> dissolution of ego boundaries (in which the individual will cease to exert itself), contraction of personality, scattering of the self
drift
reverie
trance
dream
**Bergson's work = refashioning of the Rousseauian conviction of the truth and authenticity of (inner) subjective experience, without grasping how that experience is determined by forces external to the subject**
--trying--> to overcome the degradation and devaluation of experience within a modernizing culture [...]
(173698)[...notes/pigs notes new.txt]%79.3[...]f (inner) subjective experience, without grasping how that experience is determined by forces external to the subject**
--trying--> to overcome the degradation and devaluation of experience within a modernizing culture founded on amnesia and obsolescence = collaptof auratic perception
--Crary--> Bergson and others could not see the ways in which *****capitalism itself was a nonfixable duree, a nonrepresentable variation ==> an endless chain of dislocations and destabilizations ==> its own virtual realm of novelty*****
...................................
(Cezanne and Sina's attraction to) rock motifs
various splintering and dispersal of rocks
intermingled with ruins of man-made stone structure
(rock's) precarious status as object
rock = (incarnated) resistance to drift and entropy :
forces of gravity
geological erosion
inexorable disintegration of substance
...
(?like many artists i am looking for incarnations too, for) procedures of binding : transformed representational logic
*operation of fixing, of fastening, within a world in which position no longer has its former meanings*
interpretation of tentatively scenic spaces
(BOZAR Tehran tree project)
•flickering screen of sky and trees
•one stone lies nested or wedged within the embrace of another element
--> (logic of the [phantom]) limbs
eroticized enclosure (seek to grasp and be grasped) --becomes--> diagram of perception (seek to envelope and be enveloped)
Cezanne's discovery: any attempt to stabilize perception ==> disintegration and transformation
•Cezanne --> dispersed perceptual processes
•Freud --> dispersed psychic processes {perception = interface of the nervous system with the world <=~ interface between consciousness and the stored stimuli of wishes, memories, anticipations}
(mid 1890s) Bergson + Freud ==> sustained and original consideration of the anti-optical functioning of subjectivity perceptual experience as a nondirectional, acentric, multitemporal event
--> empathic decentering of the observer
+ (widespread) practical and discursive remaking of the observer as subject, vision is no longer a distinct and isolable phenomenon
Freud --> psyche = a perpetually available innocence + infinite reserve of traces
*perception arouse interest on the account of their possible connection with the object wished for* : ‘perception = question of internal excitation’
Cezanne --(in Pineapple and Rocks)--> coexistence (continuity) of:
•an attentiveness that is bound (cathected) onto established (facilitated) patterns [= one's own history + its fixation]
•a perception of animality and novelty [= relaxation of grip, musical, (Deleuze and Guattari's) *antimemory* =/= atemporal[...]
(173699)[...notes/pigs notes new.txt]%79.4[...] time =/= (Crary's reading of) Cezanne coinciding historically with new perceptual technologies --> new metaphoric possibilities
accumulated experience --basis--> radical depersonalization --intuit--> creative forces of chaos (in your own provence)
**Cezanne's imaginative refiguration of himself as machine = translate automatically** ==> release from grounded condition of human perception : to become an apparatus = implacability apprehend a world outside of the terms (that the artist wants out) ==> novelty (~= to overcome the gravity of one's own interiority) --Cezanne--> primordial image (of irreducible formlessness, of ***world in process without horizon***, without position, of slowly vibrating colors...) [<-- *apparatus becoming* is now the cliche of contemporary artist]
glow of a geological dawn
archaic + inert
Precambrian
deterritorializing processes of capitalism (+ its imperatives of perpetual renovation) --> (its compatible) uprooted nonorientable subject
nature experienced as vibrations, animations, chromatic reverberation (+ seeking a “logic” to clarify its unfolding)
hideous sign of progress (for Cezanne: electric light, cinema, )
artistic modernism <==Adorno== (the fact that) the most advanced procedures of material production and organization are not limited to the sphere in which they originate (---> go to incarnation)
demotivated subjectivity
wants something that is neither optical nor mechanical nor intellectual ==> substitute a mode of consciousness that is predominantly intuitive : the awareness of touch
historical adjacency (<-- Crary's knowledge zoom)
*late work of Cezanne (in spite of apparent social isolation of its production) = a site where modernization of subject occurs (of late 19th century)* --> dynamization of perception (occurring in many different domains around the year 1900 --introducing--> new techniques of vision)
Cezanne =/= contemplative distance
Cezanne =/= perceptual autonomy
Cezanne = nervous system interfacing with (a continually transforming) external environment
Cezanne = an example of a contemporary conceptualization of reality (as a dynamic aggregate of sensations)
--> emerging industries of spectacle
(fundamentally distinct) machinic visual technologies --Deleuze--> cinema =/= previous historical forms of simulation (some continuous western mode of representation, with its origins in Renaissance), represent the world
cinema --constitutes--> *an autonomous world* made up of breaks and disproportions, deprived of all centers, addressing itself as such to viewers who are in themselves no longer the center of their own perception
percipiens
percipi
nonselectivity of cinema eye =/= texture of human attentiven[...]
(173700)[...notes/pigs notes new.txt]%79.5[...] property (--in--> Tasavof: the most radical of all possible alienation and disconnection) --Lentricchia--> deployed to preserve a human space of freedom interiorized from the vicissitudes and coercions of the marketplace
**modern attention** + individual evasion of memory (and history) --> habitual & commodified : an imaginary deletion of all that is unbearable in collective and individual experience
in Corridor Crew the perceptual selectivity of the CG hackers sustains efficiency of animation tools + tangled social and psychic machinery of sublimation
(?do i have) agoraphobia --> Simmel
(destructive transformation of) *modernization always preserve and carry over nonsynchronous components of past moments*
Crary, Lefebvre
Piranesi's etching of Rone = foctive and atmospheric prison
Freud's description of piazza: patchwork texture of screens and flashing signs (formless field of attraction @Foad, Sina; multidimensional field of stimuli, urban space: “a theater of memory and a theater of prophecy”) =/= Piranesian dissolution of the axial city (organized views around a coherent even if mobile subjective orientation)
Freud's technique of attention: gleichschwebende Aufmerksamkeit
‘evenly suspended attention’ (giving equal notice to everything, everything in low-level focus without the risk of schizophrenic overload) --define--> **a state of receptivity in the analyst that eill be commensurate with the spoken free association of the patient** --> dealing with a stream of information that has no evident structure or coherence + extracting from that disjunct texture (artwork, chaotic syntax of dreams, indecipherable present,) some interpretive clarity (feedback)
Freud + Cezzaine --> design a countermodel of attentiveness that surmounts an ***inhibition of the peripheral*** (=/= notion of selection ~=> finding out what one already knows)
****diffuse attention =/= critical attention**** (a faculty in which the observer is led to reject some of the ideas that occur to him after perceiving them)
(at the turn of the century) experience: compulsory consumption of information
(from) the experience of deindividualtion (in piazza) --to--> a more controllable form of loneliness (bedroom)
[this] plural hybrid space of Roman square (Crary on Freud's representation) ~= a spectacle society : a patchwork of fluctuating effects in which individuals and groups continually reconstitute themselves (either creativity or reactively) =/= (Guy Debord's) seamless regime of separation, ominous collective mobilization
...................................
Deleuze and Guattari's Varuna and Mitra --> lacking a mythology of conflict (=/= Singh's analysis)
forming a milieu of interiority --> double articulation tha[...]
(173701)[...notes/pigs notes new.txt]%79.8[...]seizes (immediate, magical capture)
•binds (preventing all combat --> presupposing a juridical integration of war)
“chess (pieces are coded) = a game of State”
chess: an institutionalized, regulated, coded war, pure strategy =/= Go: pure semiology
(what is game's form of interiority)
nonsubjectified machine assemblage
...returning from the outside with that inconceivable thing, an army
magical-despotic State (@Eszter)
Genghis Khan didn't understand the phenomenon of the city --> war machine: a pure form of exteriority
magic violence
military institution
Deleuze and Guattari: State has no war machine of its own; it can only appropriate one in the form of a military institution
machine: ontology of production
State thinkers:
•Goethe
•Hegel
•Euclid (finding a foundation for the enterprise) --> logos: the law over the nomos (from Proto-Indo-European nem-: distribute)-->{Euclidian space: a sufficient number of dimensions, by which one reintroduces parallelism between two vectors, treating multiplicity as though it were immersed in this homogeneous and striated space of reproduction}
•Archimedes (an operative projective descriptive geometry)
•Durkheim --> to give the republic a secular model of thought
•
•
political differentiation ==> State ~= distinct organs of power (=/= chief رئیس قبیله) ==!?==> economic development
(Laura:) keep the social body from crystallizing =/= (concern of the State:) to conserve
[*]war: a mode of a social state that wards off and prevents the State; that which limits exchange, maintains them in the framework of alliances --> (critical epistemologies:) *war replaces “exchange” with “alliances”*
[sometimes leadership] inhibits the installation of stable powers, in favor of a fabric of immanent relations (--> could we say that about Iran today?)
diffusion of prestige
(Deleuze and Guattari:)
types/organs that center around organs of power:
•rhizome
•=/= aborescent
family (aborescent type that centers around organs of power --structuring--> centralized societies) =/= pack (bands, rhizome)
State =/= perpetual blackmail by abandonment or betrayal (--> Iran)
==>{
•large-scale projects
•constitution of surpluses
•organization of the corresponding public functions
•on-the-spot emergence (--> kinda magical, and monstrous, miraculous)
war machine: a counter-State mechanism
realized completely in: the “barbaric” assemblages of nomadic warriors (=/= “savages” assemblages of primitive societies)
-problem: it cannot relay
Deleuze and Guattari ask: so, why did the State triumph?
t[...]
(173702)[...notes/pigs notes new.txt]%79.9[...]limit, each figure designates an “event”) =/= theorematic(==> essence --theorematic: to go by specific differences from a genus to its species, or by deduction from a stable essence to the properties deriving from it) [--> make your model problematic, not affirmed by theoretical bullshit! --> my performances are about trying to find a way of not being theorematic while doing theory]***** (and they say ‘problematic’ the problem it is not an “obstacle”)
=/= “royal science”: reducing the “problem-element” and subordinate it to the “theorem-element.” State needs to subordinate hydraulic force ==> prevent turbulence (--✕--> Middle East =? distributed turbulence across a smooth space [<-- fucked up], [in smooth space:] vortical movement that can rise up at any point)
•civil
•static
•ordinal
/matter --assigned-to--> content
/form --assigned-to--> expression
~= hylomorphic: implying both a form that organizes matter and a matter prepared for the form (=/= hydraulic) <== *a society divided into governors and governed*
--> State science (appropriates and transforms the elements of:)
=/= “nomadic science” (Homeland TV series suggesting US government is a nomadic science: viewpoint of affections + nomadic operation of rogue CIA operatives + presidential decentralized power dynamic)
•becoming
•heterogeneity
•infinitesimal
•passage
--> in tune with the connection between content and expression, ***essentially laden with singularities*** (--> my lectures? an art, a technique, a science : following the connections between singularities of matter and traits of expression, they seize or determine singularities in the matter =/= constituting a general form)
=/= *chaotic science* (--> what kind of figure of engineer? @Sina)
*the problemata* --> vortices & projections [~~?--> chaotic imagination]
(projected into an abstract knowledge --?--> mapping knowledges)
State science --> Star Trek
imposes its form of Sovereignty on the inventinos of nomad sciencet
to administrate projections --> submit (war machine) to civil and metric rules that strictly limit, control, localize (nomad science)
“rhythm =/= turbulence”
cursing of a river*
Gothic conquered a smooth space --> the cutting of the stone (=/=? digital) + ‘plane of projection’: a plane limit, a series of successive approximations or placings-in-variations
=/= Romanesque remained striated space --> vault depends on the juxtaposition of parallel pillars
--D+G--> ***one does not represent, one engenders and traverses***
[*to engender: give you a baby from behind. *to traverse: zigzagging]
--democracy--> one represents visually
--Sina--> one suggests chaotically
roadways (well-centralized administration) =/= bridges (act[...]
(173703)[...notes/pigs notes new.txt]%80[...]essive approximations or placings-in-variations
=/= Romanesque remained striated space --> vault depends on the juxtaposition of parallel pillars
--D+G--> ***one does not represent, one engenders and traverses***
[*to engender: give you a baby from behind. *to traverse: zigzagging]
--democracy--> one represents visually
--Sina--> one suggests chaotically
roadways (well-centralized administration) =/= bridges (active, dynamic, collective experimentation)
lobby: a group with fluid contours, whose position is very ambiguous in relation to the State it wishes to influence
(for Ibn Khaldun:) war machine: families or lineages + esprit de corps
pouvoir (monopoly of an organic power) =/= puissance (a vortical body in a nomad space)
(to address the) vague = vagabond, nomadic, morphological essences (=/= ideal, royal, imperial essences) = haecceities
{for example: the circle is an organic, ideal, fixed essence, but roundness is a vague and fluent essence, distinct both from the circle and things that are round (a vase, a wheel, a sun)}--> State is perpetually producing and reproducing ideal circles =/= war machine makes something round
Agnes drawings --> protogeometry
Agnes = drwaing and linking up smooth space
(is Finn in Adventure Time a man of State ot nomadic scientist? -->) journey-men's associations
nomadic <==form== masons, carpenters, smiths
labor <== regulating the movement of the flow of labor, assigning it channels and conduits, forming corporations, relying on forced manpower recruit
(plane of) consistency ~= composition =/= (place of) organization ~= formation
***everything is about the division of labor*** (--> this is the most critical about apass)
State:
•repress the nomad
•repress the minor science
◾oppose vague essences (--> visa and integration)
•operative geometry of the trait
=/= nomad imply a division of labor opposed to the norms of State
Steven: a dynamic connection between support and ornament =/= Alex's hylomorphic schema (the search for laws in extracting constants --> an invariable form for variables [for Alex: the invariable definition of artistic research for variable artists])
compars =/= dispars
(let's go) from matter-form --to--> material-force(= placing the variables themselves in a state of continous variation)
[Sina: let's go instead of thinking about ‘flow’ --to--> ‘force']
force (is full of):
•equations “=”
•adequations (change in the meaning of a term depending upon context)
•inequations “=/=”
•differential equations (functions + derivatives --> useful for modeling and simulating physical phenomena) --> solution of a differential equation is a[...]
(173704)[...notes/pigs notes new.txt]%80.1[...] imperial essences) = haecceities
{for example the circle is an organic, ideal, fixed essence, but roundness is a vague and fluent essence, distinct both from the circle and things that are round (a vase, a wheel, a sun)}--> State is perpetually producing and reproducing ideal circles =/= war machine makes something round
Agnes drawings --> protogeometry
Agnes = drwaing and linking up smooth space
(is Finn in Adventure Time a man of State ot nomadic scientist? -->) journey-men's associations
nomadic <==form== masons, carpenters, smiths
labor <== regulating the movement of the flow of labor, assigning it channels and conduits, forming corporations, relying on forced manpower recruit
(plane of) consistency ~= composition =/= (place of) organization ~= formation
***everything is about the division of labor*** (--> this is the most critical about apass)
State:
•repress the nomad
•repress the minor science
•oppose vague essences (--> visa and integration)
•operative geometry of the trait
=/= nomad imply a division of labor opposed to the norms of State
Steven: a dynamic connection between support and ornament =/= Alex's hylomorphic schema (the search for laws in extracting constants --> an invariable form for variables [for Alex: the invariable definition of artistic research for variable artists])
compars =/= dispars
(let's go) from matter-form --to--> material-force(= placing the variables themselves in a state of continous variation)
[Sina: let's go instead of thinking about ‘flow’ --to--> ‘force']
force (is full of):
•equations “=”
•adequations (change in the meaning of a term depending upon context)
•inequations “=/=”
•differential equations (functions + derivatives --> useful for modeling and simulating physical phenomena) --> solution of a differential equation is a function =/= algebraic equations (solution of an algebraic equation is a value)
•
(distribution of matter in:)
space of pillars
striated by the fall of bodies
verticals of gravity
parallel layers
quantitative and scientific oppsositions (such as: speed/slowness, quick/weighty, celeritas/gravitas)
=/= qualitative oppsositions
=/= mythological structures
(i am basically interested in the law of falling bodies)
(my lectures: an art of) following =/= flowing
-one never follows in order to reproduce
-in following, one is in search of singularities of a matter
(my whole work has been about the art of being carried away by the vortical flow of texts)--> [*]ajayeb ~= a vertical field across which singularities are scattered like so many accidents (i see them as ‘problems,’ and my job is to follow them)[...]
(173707)[...notes/pigs notes new.txt]%80.2[...]ticals of gravity
parallel layers
quantitative and scientific oppsositions (such as: speed/slowness, quick/weighty, celeritas/gravitas)
=/= qualitative oppsositions
=/= mythological structures
(i am basically interested in the law of falling bodies)
(my lectures: an art of) following =/= flowing
-one never follows in order to reproduce
-in following, one is in search of singularities of a matter
(my whole work has been about the art of being carried away by the vortical flow of texts)--> [*]ajayeb ~= a vertical field across which singularities are scattered like so many accidents (i see them as ‘problems,’ and my job is to follow them)
global theory of waves
(Deleuze and Guattari romanticizing the royal science:) “reproducing implies the performance of a fixed point of view that is external to what is reproduced” (--no--> it is about saying what you say attached to a temporary fixed point [for example an identity], in order to be able to be proven wrong)
categorical apodictic apparatus
[category = intrinsic concepts]
content is (not?) always conformist (<-- Julia was never)
Alex: imperium of true thinking --> capture, seizure, binding, constituting the efficacy of a foundation (= myth) ==> [*]logos: sanction of a ground
modern state: *realized reason*, the rational and reasonable organization of a community
-what are the exchanges that take place between the State and reason
modern state reason --> “the more you obey, the more you will be master” (for you will be only obeying pure reason) --> philosophy assigned itself the role of ground
common sense: the unity of all faculties at center
(in the archaic model imperial State:) poet = image trainer =/= (toady's) artist: (Deleuzian) *private thinker* (making counterthought, destroy images) =/= public professor
-problem with private thinker is that it exaggerates interiority when it is a question of outside thought --> the question of how **to place the thought in an immediate relation with the outside, with the forces of the outside** (to make thought a war machine?)
(Alex in search of) maxim =/= aphorism (always awaits its meaning from a new external force, a final force that utilizes it) <-- my interest
(?which) image inspired by State apparatus
[*]method: the striated space of the cogitatio universalis ==> path (=/= bridge)
thought ~= vampire (has no image)
(in the smooth space of Zen) the arrow does not go from one point to another but is taken up at any point, to be sent to any other point, and tends to permute with the archer and the target (#my bow and arrow --> it takes no aim but hopes the arrow will stick somewhere)
-whenever a “thinker” sh[...]
(173709)[...notes/pigs notes new.txt]%80.2[...]t [for example an identity], in order to be able to be proven wrong)
categorical apodictic apparatus
[category = intrinsic concepts]
content is (not?) always conformist (<-- Julia was never)
Alex: imperium of true thinking --> capture, seizure, binding, constituting the efficacy of a foundation (= myth) ==> [*]logos: sanction of a ground
modern state: *realized reason*, the rational and reasonable organization of a community
-what are the exchanges that take place between the State and reason
modern state reason --> “the more you obey, the more you will be master” (for you will be only obeying pure reason) --> philosophy assigned itself the role of ground
common sense: the unity of all faculties at center
(in the archaic model imperial State:) poet = image trainer =/= (toady's) artist: (Deleuzian) *private thinker* (making counterthought, destroy images) =/= public professor
-problem with private thinker is that it exaggerates interiority when it is a question of outside thought --> the question of how **to place the thought in an immediate relation with the outside, with the forces of the outside** (to make thought a war machine?)
(Alex in search of) maxim =/= aphorism (always awaits its meaning from a new external force, a final force that utilizes it) <-- my interest
(?which) image inspired by State apparatus
[*]method: the striated space of the cogitatio universalis ==> path (=/= bridge)
thought ~= vampire (has no image)
(in the smooth space of Zen) the arrow does not go from one point to another but is taken up at any point, to be sent to any other point, and tends to permute with the archer and the target (#my bow and arrow --> it takes no aim but hopes the arrow will stick somewhere)
-whenever a “thinker” shoots an arrow, there is a man of the State, a shadow or an image of a man of the State, that counsels and admonishes him, and wants to assign him a target or aim (#my bow and arrow joke @apass)
pathetic texts: thought becomes pathos (=/= logos =/= mythos)
(a lot of poetry today is like this:)
(an antidialogue between brother and sister:) one *speaks before knowing* while the other *relays before having understood*
--> the necessity of not having control over language ~ (Chloe:) the necessity of being a foreigner in one's own tongue
--> “bring something incomprehensible into the world” --> in the form of exteriority
--> the becoming woman of the thinker ~ the becoming thought of the woman
--> (Chloe =) the Gemüt [feeling, heart, soul, mind] that refuses to be controlled ==forms==> a war machine : a thought grappling with exterior forces instead of being gathered up in an interior form
--> operating by relay =/= forming an image @Rob--> a thought t[...]
(173710)[...notes/pigs notes new.txt]%80.3[...] response to a godzilla who is roaming in the city.
localized =/= delimited
[the spot where the forest recedes] or the desert advances
گرگ در جنگل / آل در بیابان
.... .\ ____ _
... \_____
. .... \ __ __
.... . \ ____
. ...\ _ ___ _
assigned direction =/= direction of the crossing
(for Deleuze and Guattari) religion: a technique of converting the absolute, making the absolute appear in a particular place --> the sacred place of religion is fundamentally a center that repels the *obscure nomos*[= Bayazid بایزید]
vagabond monotheism
Sascha's relation to the absolute through the space of the machine
electrically tampered ~= electrically tamed
از چادر نشین به هجرت reterritorialization of the spiritual ==> همدستی مهاجر با چادر نشین ==> war machine
>
/*[khawarij خوارج during the first fitna فتنه اول --> arbitration =/= war machine in which anyone can be Imam]
...when religion becomes a war machine (==> absolute deterritorialization) --> Isis
...a society reduced to the military enterprise --> Avengers
...gravitational verticals --> forest
...generalized parallels --> agriculture
three little pigs can be nomads? --> creating the house and then leave it (as an empty stronghold)
animal raising for the most part outside the control of sedentaries
orient: absence of State-form (!)
various components plied by escape vectors ==> despotic formation (in orient)
oriental State (sheltered in striated space) =/= nomad war machine
revolution --western--> transformation of the State
revolution --eastern--> abolition of the State
the empires of the orient, africa, america run against wide-open smooth spaces that penetrate them and maintain gaps between their component (*the nomos does not become countryside*, the countryside does not communicate with the town, large-scale animal raising is the affair of the nomads, etc.) =/= Black Panther's fantasy of the african State
psychoanalysis of the dream of the State ? and its relation to its reality
(to establish) a zone of rights over an entire exterior --> rage & innocence
Neon Genesis Evangelion anime series --> war machine striated final merged in a cyber-flux with its human counterpart --> nature dominated (battle to occupy the smooth space)
[what now people want in Iran: not the smooth space a deterritorializing State, rather:]
capture of flows
(need for) fixed paths
well-defined directions --> restrict speed, regulate circulation, relativized movement
--> polics = management of the public ways =/= fluidity o[...]
(173711)[...notes/pigs notes new.txt]%80.4[...]r />
” ” --> ” “
Star Trek transportation system
sedentary kind of tey-ol-arz طی الارض
what homeless/drunk people do in cities --> reconstitution of a smooth space = a manner of being in space as though it were smooth
***rebellious space is always smooth space***
virtual space is neither striated nor smooth space
multiplication of relative movements ==> smooth space --> the sea becomes the place of the ‘fleet in being’ --> nomadism accompanying a worldwide war machine
@Jassem's rebellious nature =/= Pierre's staying with the striated space (with the trouble, with the institution, )
decimal grouping --> comes from the nomads
three major types of organization:
1. lineal
2. territorial
3. numerical
number ==> lineage
spatium (differentiated space with depth and levels) =/= extensio (immanent center, divisible homologous parts, and symmetrical and reversible relations)
[title]
numbering of numbers
census
taxation
election
(Deleuze and Guattari are wrong about numbers serving to gain mastery over matter --✕--> Verran's work on number in Africa)
State = a teritorial principle (of deterritorialization that links the number to metric magnitudes) --D+G--> “we don't believe that the conditions of independence or autonomy of the number can be found in the State (--> Deleuze and Guattari leftist tendency to purity the State)
(operating war machine -->) numbering number : autonomous arithmetic organization
*numbers appear as soon as one distribute something in space =/= distribution of space (that is more the State's business)*
independence of the number in relation to space --> concrete nature of smooth space
--> number: a means of moving =/= means of counting
*middle ages curse sheets and taxa:
•geometry of smooth space
•a minor, operative geometry
=? [*]ajayebnameh: geometry of the trait between the rumers of the world, senses, and writing
vector --> directional number =/= dimentional number =/=? metric number
directions are everywhere
rhythmic =/= harmonic (--> setar / is my whole work about harmonic? horror-nic)
order of displacement
concentration-camp society: ‘people = deterritorialized numbers’ (--> fantasy of full despotism in The Handmaid's Tale)
**the question is not one of good or bad but of specificity** (<-- when i say who what artists say could have a chance of being disputed)
complex = articulated
the Roman legion was a number made up of numbers, articulated in such a way that the segments become mobile, and the figures geometrical, changing, transformational
lo[...]
(173712)[...notes/pigs notes new.txt]%80.5[...]
not everything is metal, but metal is everywhere (--> what would X-Men say about this)
--D+G--> *thought is born more from metal than from stone*(!!)
metallurgy is minor science, vague science, phenomenology of matter
metal is neither a thing not an organism, but a *body without organs*
(on the symbolic value of metal and its correspondence with an organic soul but on the immanent power of corporeality)
smiths (Sina, OSP?)
their space is neither the striated space of the sedentary nor the smooth space of the nomad (--> my room and computer desktop) --> #tent, in the manner of a cave or a hole
--> *they are cave dwellers not by nature by by artistry and need*
internal itinerancy, their vague essences ==> their relation to others
--> *smith* [follows the flow of matter ==> (surplus value:) ‘resist the State’, Tamar Yaen Pierre Sina Goda]
=/= *migrant* [existence depends upon and constrained by the logic of the State (with its boundaries and borders) ==> (surplus value:) ‘residual gold in the ruins’, Hoda Sana Rui Flavio Quinsy Elen]
=/= *nomad* [occupies and inhabits smooth space beyond or bellow the State ==> (surplus value:) ‘alternative’, Deborah Xiri Leo Isabel Aela Agnes]
=/= *pastoral transhuman* [rotates through a circuit ==> (surplus value:) ‘erotic inclusivity']
vital forms of nonorganic life
[title]
your strength and your nothingness
transpierce =/= scaling
excavate =/= striating
...vagabond sign of itinerancy سيارى
from hole to hole
a line of variation
***the hybrid metallurgist, a weapon- and toolmaker, communicates with the sedentaries and with the nomads at the same time***
phylum:
--connected-to--> nomad space
--conjugates-with--> sedentary space
(we have both:)
*war machine*:
•opening
•rhizome
•gaps
•detours
•holes
•stems
=/=
*state apparatus*:
•capture phylum
•play the lines of flight
•into code
•into form
war machine collides with States and cities (forces of striation) ==> war
Deleuze and Guattari ask:
-how will the State appropriate the war machine?
(appropriate: subordinates it to its political aims)
from encasement قفسه --to--> (forms of) appropriation تصاحب
Genghis Khan and his followers were able to hold out for a long time by partially integrating themselves into the conquered empires, while at the same time maintaining a smooth space on the steppes to which the imperial centers were subordinated
Timur who constructed a fantastic war machine turned back against the nomads, but who, by that very fact, was obliged to erect a State [...]
(173713)[...notes/pigs notes new.txt]%80.9[...]German art:] to deliberate: کنکاش سنجیده و عمدی =/= Janina
(art of [ironic] deliberation =/= chaotic venture, Sina's lecture-performances)
deliberation: thinking then doing it =/= doing then thinking about what you have done (~= communication, intimacy)
...................................
metaphysics of natural law
Daston's rigor: trying to understand why is it so persistant (almost irresistible) that we **extract social and moral norms from nature** (rather than jumping up saying that it is a doomed idea)
[--> got to fable; ikhvano safa court of animals; panchatantra Kelile Demne]
•to merge natural and social orders together
•to make nature meaningful
•to invoke nature to buttress human values of: true, good, beautiful
•
devil = collective human imagination of chaos
formless and lawless
land of no promises
past is no guide to the future
at the mercy of chance
the axiom of modern thought: society =/= nature [of which trespassings are rife]
[#fable]
to extract some sort of politics from:
•beehive
•physics of liver
•evolutionary theory
•organic specialization [--Aristotle--> slavery]
•
1. how conceptions of natural order sustains specific norms & the model of any kind of norm <-- historical + empirical
2. appeal to nature capture something profound about values in general regardless of their specific context <-- philosophical
(the human) impulse to *make nature meaningful* --> psychological + epistemological + ethical necessity
(1)
(specific) [*]nature: the ontological identity card : that which makes a particular thing what it is (what makes skwerl a skwerl)
the idea of ***fixed natural kind ==inspire==> the ideal of justice***
--> the idea of organic specialization [tion [organ: ‘tool’ in greek; for Aristotle: “injustice = violation of specialization” (of citizen's tools or honors) <-- an order of nature]
rose wanna be skwerl ---> go to bestiary
“good consist in each being striving to be the best of its kind not the best of all”
(2)
[*]nature: the will of God (~ edict of God) --Augustine--> “sodomy = crime against nature (~ against God: the author of nature)” [--> unnatural =/= sacrilege توهين به مقدسات]
•a Roman custom (and a Roman intuition): when you are in a place you try to adapt to the local ways of doing things <-- (with Augustine) we are preserved in a proverb [#integration] --grant--> nature with supreme authority as God's proxy
seeking norms in nature --Daston-->
•is this (examples) why we should stop it (at best nature authority is borrowed whether overtly from God or covertly from social conventions ==> it is redundent and we don't need it)[...]
(173715)[...notes/pigs notes new.txt]%81.2[...]e meaningful
•to invoke nature to buttress human values of: true, good, beautiful
•
devil = collective human imagination of chaos
formless and lawless
land of no promises
past is no guide to the future
at the mercy of chance
the axiom of modern thought: society =/= nature [of which trespassings are rife]
[#fable]
to extract some sort of politics from:
•beehive
•physics of liver
•evolutionary theory
•organic specialization [--Aristotle--> slavery]
•
1. how conceptions of natural order sustains specific norms & the model of any kind of norm <-- historical + empirical
2. appeal to nature capture something profound about values in general regardless of their specific context <-- philosophical
(the human) impulse to *make nature meaningful* --> psychological + epistemological + ethical necessity
>
(1)
(specific) [*]nature: the ontological identity card : that which makes a particular thing what it is (what makes skwerl a skwerl)
the idea of ***fixed natural kind ==inspire==> the ideal of justice***
--> the idea of organic specialization [organ: ‘tool’ in greek; for Aristotle: “injustice = violation of specialization” (of citizen's tools or honors) <-- an order of nature]
rose wanna be skwerl ---> go to bestiary
“good consist in each being striving to be the best of its kind not the best of all”
(2)
[*]nature: the will of God (~ edict of God) --Augustine--> “sodomy = crime against nature (~ against God: the author of nature)” [--> unnatural =/= sacrilege توهين به مقدسات]
•a Roman custom (and a Roman intuition): when you are in a place you try to adapt to the local ways of doing things <-- (with Augustine) we are preserved in a proverb [#integration] --grant--> nature with supreme authority as God's God's proxy
seeking norms in nature --Daston-->
•is this (examples) why we should stop it (at best nature authority is borrowed whether overtly from God or covertly from social conventions ==> it is redundent and we don't need it)
•it is a dangerous weapon in the arsenal of the most repressive and aggressive elements of society
content of norms =/= [*]normativity: a justificatoin that gives any and all norms their force : the quality of telling us what should be (=/= describing how things actually are)
“the starry heavens above ~/= the moral law within” --> Kant's awe: the regularity (of both human law and natural law)
حيرت awe [<==evoke== the cosmic: all encompassing order & exquisitely designed ornament] =/= horror [<==evoke== the unnatural (ajayeb)]
**the recognition of an order** --Daston--> the key to all kinds of norms (--> awe = wonder + fear + respect)
(ancien[...]
(173716)[...notes/pigs notes new.txt]%81.2[...]cy: negation of regularity, destruction of order, institutionalized anarchy
-one of the most dehumanizing experiences: being completely subject to the will of another (~ slavery) [--> this is the most pleasurable experience in sex and sado masochism]
•nature never insults (its inhumanity)
•nature provides the raw material for meaning <-- *because we are embodied organisms we must incarnate our orders* (~ we must find a way to display them to ourselves)
•animals can feel terror, but only humans can feel horror: the emotion that registers a deep disruption of an order (no matter what kind, a two-headed baby [natural monster] or a mother who kills her two babies [moral monster])
...................................
[title]
itchy eyes
...................................
16th and 17th centuries
times of extraordinary religious, economic, and intellectual upheaval (Europe was deluged by novelties of all kinds: birds of paradise, armadillos, anomalies: solar eclipse, comet, narwhal tusk, etc.)
(Daston >) Bacon [standing on an extremely unstable scientific ground] used monsters and marvels (as a sort of intellectual hygiene) to jolt people out of their assumptions about the natural world
=/= Aristotelian natural philosophy
--> anomaly took center stage of scientific explanations ~= art's investment in the exceptional
==> curiosity becomes a virtue =/= vice
•nature is allowed to joke
•nature has the freedom to experiment =/= God
--> ended by:
•18th century's *division of labor*
•19th century's *institution of science*
(two-headed cat's) deformations --> terrifying + electrifying
[*]bestiary = Telegram media from God:
•sign of end
•sign of fecundity, creativity, variety of nature
.../horror/wonder/horror/wonder/horror/wonder/...
“everyone was trafficking in marvels in the 17th century”
Daston
... --> premodern sci --> age of wonder --> modern science --> ...
cabinets of curiosity
(Daston's) chambers of wonders
•to overwhelm you
•to impress the ambassador
for Aristotle, philosophy starts with wonder, but you make it disappear as soon as possible (“wonder = sign of ignorance” of the unlettered and illiterate)
genre of natural history involving the marvels of insects --> domesticate the emotion of wonder for things we can explain
Daston =/= (early 20th century) morose and elegiac discourse about the disenchantment of the world
...................................
pessimism ~= realism
(optimism ~= idealism)
...................................
(to move from) eternal truths --to--> eternal archives
(an aesthetic:) archival monuments
despite computer's hype and undeniable capacity and flexibility of compu[...]
(173719)[...notes/pigs notes new.txt]%81.3[...]s of all kinds: birds of paradise, armadillos, anomalies: solar eclipse, comet, narwhal tusk, etc.)
(Daston >) Bacon [standing on an extremely unstable scientific ground] used monsters and marvels (as a sort of intellectual hygiene) to jolt people out of their assumptions about the natural world
=/= Aristotelian natural philosophy
--> anomaly took center stage of scientific explanations ~= art's investment in the exceptional
==> curiosity becomes a virtue =/= vice
•nature is allowed to joke
•nature has the freedom to experiment =/= God
--> ended by:
•18th century's *division of labor*
•19th century's *institution of science*
(two-headed cat's) deformations --> terrifying + electrifying
[*]bestiary = Telegram media from God:
•sign of end
•sign of fecundity, creativity, variety of nature
.../horror/wonder/horror/wonder/horror/wonder/...
“everyone was trafficking in marvels in the 17th century”
Daston
... --> premodern sci --> age of wonder --> modern science --> ...
cabinets of curiosity
(Daston's) chambers of wonders
•to overwhelm you
•to impress the ambassador
for Aristotle, philosophy starts with wonder, but you make it disappear as soon as possible (“wonder = sign of ignorance” of the unlettered and illiterate)
genre of natural history involving the marvels of insects --> domesticate the emotion of wonder for things we can explain
Daston =/= (early 20th century) morose and elegiac discourse about the disenchantment of the world
...................................
pessimism ~= realism
(optimism ~= idealism)
...................................
(to move from) eternal truths --to--> eternal archives
(an aesthetic:) archival monuments
despite computer's hype and undeniable capacity and flexibility of computerize databases, the practices of collecting, inventorying, describing, image-making, collating, and publishing have remaining stable since the monumental projects of 19th century: corpus inscriptionum latinarum, carte du ciel, botanical gardens, etc. --> archival projects
...................................
popular and learned interest in monsters
(in the 16th century & 17th century Baconian scientific programm:) treatments of nature and natural history must have included (with rigorous selection) monsters (~ aberrations in the natural order: new, rare, and unusual nature, both exotic & domestic)
[*]nature: an ingenious craftsman --> [*]monster: nature's most artful work (--> they bridged the natural & the artificial)
•corresponded to the activities of nature =/= types of subject matter, methods of investigation
•interest in irregularities (=/= end of 17th century interest in nature's uniformity and order)
[...]
(173720)[...notes/pigs notes new.txt]%81.4[...], image-making, collating, and publishing have remaining stable since the monumental projects of 19th century: corpus inscriptionum latinarum, carte du ciel, botanical gardens, etc. --> archival projects
...................................
popular and learned interest in monsters
(in the 16th century & 17th century Baconian scientific programm:) treatments of nature and natural history must have included (with rigorous selection) monsters (~ aberrations in the natural order: new, rare, and unusual nature, both exotic & domestic)
[*]nature: an ingenious craftsman --> [*]monster: nature's most artful work (--> they bridged the natural & the artificial)
•corresponded to the activities of nature =/= types of subject matter, methods of investigation
•interest in irregularities (=/= end of 17th century interest in nature's uniformity and order)
•
Lazarus exhibition, the parasitic twin (the italian conjoined twins who toured freak shows in 17th century europe)
(Daston --> a case study of) the changing relationship between popular & learned culture
legal status of monsters
infanticide in antiquity
earlier tradition of interest in monster:
•Aristotle --> Albertus Magnus
•divine sign --> Cicero, Augustine, Isidore of Sevill
•cosmographical & anthropologic --> Solinus
monsters in a context of a whole natural phenomen (bestiary):
earthquakes, floods, volcanic eruptions, celestial apparitions, strange rains (of blood), stones, and miscellanea
(monsters --> shift from) signs of God's wrat --to--> signs of nature's fertility
(by the end of 17th century) --to--> comparative anatomy and embryology (teratology)
(from) اعجوبه prodigy --to--> examples of medical pathology
*peasant and professional had participated to a significant extent in a shared culture of intellectual and religious interest* --✕-->{
(literate culture evolved far more rapidly ==> sharpening of social boundaries of)
city dwellers =/= peasants
urban literate elite =/= unlettered day laboure
--> for the educated layman: (religious associations of) monsters = another manifestation of popular ignorance and superstition --fostering--> uncritical wonder =/= sober investigation of natural cause
prodigy --> contrary to nature --> attributable directly to God (divine displeasure)
-the sunne shal suddenly shine againe in the night, and the moone thre times a day. blood shal drop out of the wood, and the stone shal give his voyce [...] There shalbe a confusion in many places, and the fyre shal oft breake forthe, and the wilde beastes shal change their places, and menstruous women shal beare monstres[...]
•monstrum = prodigium ==> monstrat [monstro: i wonder --> i indict --> i teach, demonstrate[...]
(173721)[...notes/pigs notes new.txt]%81.4[...].]
•monstrum = prodigium ==> monstrat [monstro: i wonder --> i indict --> i teach, demonstrate] = god's will
•apocalyptic association --> world reformation, the overthrow of the wicked --> vindication of god's elect
(bestiaries were a lot commentaries)
various bestial parts...
bestial vices and errors (of...)
ephemeral literature
displayed and recited publicly
characteristically illustrated
appeal through spoken word & image to the illiterate
Pierre Boaistuau [<== Peucer, Lycosthenes, Swiss surgeon Jakob Rueff, naturalist Konrad Gesner, Pierre Belon]
histoire tragique
histoire prodigieuse (monster literature, bestiary?)
•two-headed woman seen in Bavaria in 1541
•three-legged Siamese twins from 1552
•calf without forelegs reported in 1556
•celebrated monster of Cracow
•
ghoulish tone, religious didacticism, erudite آموزنده, monsters as polemical weapons
“nature's wonder?” --> to “discovre the secret judgment and scourge of the ire of God”
The Scripture sayth, before the ende
Of all thinges shall appeare,
God will wounders straunge thinges send,
As some is sene this yeare.
The selye infantes, voyde of shape,
The calues and pygges so straunge,
With other mo of suche mishape,
Declareth this worldes chaunge.
...monsters began to lose their religious resonance
it was unlawful to “delight” in the undesirable
portentous meaning of monster
(from) fear --to--> delight
(from) prodigy --to--> wonder
(from) sermon --to--> table-talk
(from) horrible, terrible, effrayable, espouventable --to--> strange, wonderful, merveilleux (marvelous جالب)
(from) final cause --to--> proximate cause (physical explanations and the natural order)
}==> nature began to assume the role of an autonomous entity with a will (and sense of humour of her own) ~~> natural wonder
wonder literature ([lavishly illustrated bestiary, cosmography, travel literature, geological curiosa, herbal and astrological lore,] of later 16th and 17th century Daston) --> secularization of an interest in (monsters as) prodigies
--part-of--> the great body of common culture
--affinity--> popular 16th century genre of diverses lefons (selections from famous authors)
catalogues of strange instances or hidden properties of animals, vegetables and mineral
(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) [...]
(173724)[...notes/pigs notes new.txt]%81.5[...]n properties of animals, vegetables and mineral
(middle class culture in elizabethan england)
prodigies denuded of their supernatural aura & (presented) to surprise and entertain the reader =/= to acquaint the reader with imminent apocalypse and judgeme
Certaine Secrete Wonders of Nature
portentous events بد شگون
(crocodiles) to be granted honorary monstrous status by virtue of their rarit
many will reade them [monsters], heare them and haue profit by them, that otherwise whould neuer haue knowen them. For many (I suppose) will buye this Booke for the things whereto they are affectioned, that neuer coulde or would have bought, or looked on the bookes, wherein all they are. -Lupton
common and popular forms of escapist literature: *travel books* and *chivalric romanc*
(--> don Quixote)
monstrous races (men with a single giant foot, or huge ears, or their faces on their chests, giants and dwarfs)
medically oriented monster literature
[Daston:] Pare was forced to eliminate a section on lesbianism, with a graphic description of the female genitals, before including Des monstres in later editions of his collected work
A Helpe to Memorie and Discourse (of Wonders, Foreign and Domestic)
*the passages and occurrences of the world* #ajayeb
•the creatures thereof
•the casualties therein
little-known properties of... (wine and water, fish, dogs, cuckolds, hunchbacks and monsters)
popular ignorance
solitary efforts of the professional scholar
culture of the educated layman (lawyer, businessman, government official, and their wives and daughters)
[change in sensibility (&-=>? change in interpretation)]
beginning of the withdrawal of the educated classes from more popular culture
@Goda
monsters (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 t[...]
(173725)[...notes/pigs notes new.txt]%81.6[...]with a graphic description of the female genitals, before including Des monstres in later editions of his collected work
A Helpe to Memorie and Discourse (of Wonders, Foreign and Domestic)
*the passages and occurrences of the world* #ajayeb
•the creatures thereof
•the casualties therein
little-known properties of... (wine and water, fish, dogs, cuckolds, hunchbacks and monsters)
popular ignorance
solitary efforts of the professional scholar
culture of the educated layman (lawyer, businessman, government official, and their wives and daughters)
[change in sensibility (&-=>? change in interpretation)]
beginning of the withdrawal of the educated classes from more popular culture
@Goda
monsters (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 a[...]
(173726)[...notes/pigs notes new.txt]%81.6[...]cognitive, nonappropriative, perspectival, particular, (not merely a) physiological response
[*]wonder: recognition of the singularity and significance of the thing encountered
‘thing =/= knower’ (in a context + from a particular point of view) ==trigger==> wonder
telegram bestiary --> capacity to be shocked by the singularity of the event (==Sina==> search for significance ~/= cause, explanation)
scholarship on (early modern age of) wonder
1- enthusiasm for wonders = *expropriative & appropriative* (ضبط و سلب) --> *orientalism: projection of self or construction of “other” as self --> the rape of the New World seems implicit in wonder at it
(early modern europe) impulse to *collect & explore*:
◦collection of narwal horns and jewels, deformed fetuses and human captives (made by rulers, missionaries, and naturalist)
◦origins of museums in the wunderkammer (wonder cabinet)
◦voyages to the New World with their attendant goals of *conquering & missionizing* (=/= Sinbad)
◦use of inquisitors and questionnaires by government to assemble information for juridical *processings & taxation*
◦Columbus's “desire to know the secrets of the world” (glossed with) Jode de Acosta's praise of proselytizing curiosity
2- Aristotle's Metaphysics: “wonder = ignorance and doubt” { desire to seek causes (it did not understand) ==arose==> wonder (admiratio) ==> replacement by knowledge (scientia or philosophia) }--> miracula (marvel: natural effects we fail to understand) =/= mirabilia (unusual and difficult events [produced by God])
3- Descartes’ wonder: (first of all passions) a sudden surprise of the soul ==> tend to consider attentively those objects (which seem to it rare and extraordinary)
◦*begining of the tendency to reduce emotion to physiology*
◦Charles Le Brun's drawings of the passions
◦Darwin's wonder: a reaction ==> making the animal see and breathe better in crisis ==> increased its chances of survival (...raised eyebrows, opened and protruding lips, a hand held up, palm out with fingers open)
◦early modern physiology --> wonder: (~ startled response,) paradigmatic emotion
4- (the horrible) philosophical understanding of wonder: ignorance rationalized or erased by knowledge
a wondering desire that collects and appropriates what it endeavors to know or project its self onto an imagined other --> a passion that reduces to a startle response at the unfamiliar
}=/= historian (and teacher [and performance-lecturer]) vacation (or responsibility) --> (we must aspire to) imagine the kind of nonappropriative perspectival *intensely cognitive* response
middle ages (how they characterize their difference:)
1. theological-philosophical understanding of wonder <== university intellectuals {
◦admiratio =/= scientia ==> knowledge
[...]
(173728)[...notes/pigs notes new.txt]%81.9[...] opened and protruding lips, a hand held up, palm out with fingers open)
◦early modern physiology --> wonder: (~ startled response,) paradigmatic emotion
4- (the horrible) philosophical understanding of wonder: ignorance rationalized or erased by knowledge
a wondering desire that collects and appropriates what it endeavors to know or project its self onto an imagined other --> a passion that reduces to a startle response at the unfamiliar
}=/= historian (and teacher [and performance-lecturer]) vacation (or responsibility) --> (we must aspire to) imagine the kind of nonappropriative perspectival *intensely cognitive* response
middle ages (how they characterize their difference:)
1. theological-philosophical understanding of wonder <== university intellectuals {
◦admiratio =/= scientia ==> knowledge
◦admiratio ~= diversitas (diversity) =/= solitum (the usual, the general)
2. religious discourse about wonder <-- sermons, hagiography, devotional writing, enormously popular genre of *saint's lives* (tazkirat تذکره نویسی) {
◦admiratio =/= imitatio (imitation جعلى) [the readers were urged to wonder at and not immitate the power and extravagant asceticism of holy men and women (in Attar?)]
◾admiratio ~= paradox (coincidence of opposites) [one finds mira (wondrous) again and again in the texts alongside mixta (mixed, composite things, chimera)]
◦admiratio ~/= curiositas (curiosity کنجکاوی)
◦admiratio ~/= disputatio (disputatiousness ستيزه جويى)
3. literature of entertainment: travel accounts, history writing, collection of odd stories called by one author
◦admirari (to wonder at) =/= rimari (to pay into)
◦(collected stories ==> amuse, instruct, move their aristocratic listeners -->) wonder =/= inductio exemplorum (generalizing)
12th 14th centuries
(twin authorities for middle ages) Aristotle + Augustine ==> tradition of understanding wonder as perspectival & psychological ==> theological-philosophical discourse
•Augustine: marvel =/= what we know of nature (=/= nature) --> *lodge the wonderful-ness of things (not in our reaction to them but) in their ontological status*
•Anselm of Canterbury: marvelous =/= natural =/= artificial (voluntary, made by humans)
}--> miracles are objectively wonderful (because produced by God's power alone)
[1]
early middle ages latin texts --> mirabilia (wonder) ~= miracula (miracle)
13th century --> mirabilia (wonder) =/= miracula (miracle) ==ontological==> flatten the impulse to wonder:
1- (tends to) separate out (with hair-splitting distinction) a small number of phenomena as objectively wonder-inducing (*whereas all others no matter how odd are wonderful only to the ignorant*)
2- (suggests that) most events have natural causes: *if philosophers are[...]
(173730)[...notes/pigs notes new.txt]%81.9[...]racterize their difference:)
1. theological-philosophical understanding of wonder <== university intellectuals {
◦admiratio =/= scientia ==> knowledge
◦admiratio ~= diversitas (diversity) =/= solitum (the usual, the general)
2. religious discourse about wonder <-- sermons, hagiography, devotional writing, enormously popular genre of *saint's lives* (tazkirat تذکره نویسی) {
◦admiratio =/= imitatio (imitation جعلى) [the readers were urged to wonder at and not immitate the power and extravagant asceticism of holy men and women (in Attar?)]
◾admiratio ~= paradox (coincidence of opposites) [one finds mira (wondrous) again and again in the texts alongside mixta (mixed, composite things, chimera)]
◦admiratio ~/= curiositas (curiosity کنجکاوی)
◦admiratio ~/= disputatio (disputatiousness ستيزه جويى)
3. literature of entertainment: travel accounts, history writing, collection of odd stories called by one author
◦admirari (to wonder at) =/= rimari (to pay into)
◦(collected stories ==> amuse, instruct, move their aristocratic listeners -->) wonder =/= inductio exemplorum (generalizing)
12th 14th centuries
(twin authorities for middle ages) Aristotle + Augustine ==> tradition of understanding wonder as perspectival & psychological ==> theological-philosophical discourse
•Augustine: marvel =/= what we know of nature (=/= nature) --> *lodge the wonderful-ness of things (not in our reaction to them but) in their ontological status*
•Anselm of Canterbury: marvelous =/= natural =/= artificial (voluntary, made by humans)
}--> miracles are objectively wonderful (because produced by God's power alone)
[1]
early middle ages latin texts --> mirabilia (wonder) ~= miracula (miracle)
13th century --> mirabilia (wonder) =/= miracula (miracle) ==ontological==> flatten the impulse to wonder:
1- (tends to) separate out (with hair-splitting distinction) a small number of phenomena as objectively wonder-inducing (*whereas all others no matter how odd are wonderful only to the ignorant*)
2- (suggests that) most events have natural causes: *if philosophers are diligent enough ==> wonder will cease* [= Sherlock Holmes]
◦(1235) William of Augergne --> people do not know how to go about investigating the cause [--> detective]
◦(1325) Oresme --> *vigorous imagining of a retained species + small external appearance + imbalance of some internal disposition ==> marvelous appearance* [--✕--> himself was fascinated and enchanted by the “marvelous properties” of animals and the *diversitas of human experience* especially of tastes in *food and in sexual positions and partners*]
◦a 13th century treatise “on the marvels of the world” (Qazwini?) --> a great part of philosophers and physicians believe that: natural things ==> marvellousness of [...]
(173731)[...notes/pigs notes new.txt]%81.9[...])
◦(collected stories ==> amuse, instruct, move their aristocratic listeners -->) wonder =/= inductio exemplorum (generalizing)
12th 14th centuries
(twin authorities for middle ages) Aristotle + Augustine ==> tradition of understanding wonder as perspectival & psychological ==> theological-philosophical discourse
•Augustine: marvel =/= what we know of nature (=/= nature) --> *lodge the wonderful-ness of things (not in our reaction to them but) in their ontological status*
•Anselm of Canterbury: marvelous =/= natural =/= artificial (voluntary, made by humans)
}--> miracles are objectively wonderful (because produced by God's power alone)
[1]
early middle ages latin texts --> mirabilia (wonder) ~= miracula (miracle)
13th century --> mirabilia (wonder) =/= miracula (miracle) ==ontological==> flatten the impulse to wonder:
1- (tends to) separate out (with hair-splitting distinction) a small number of phenomena as objectively wonder-inducing (*whereas all others no matter how odd are wonderful only to the ignorant*)
2- (suggests that) most events have natural causes: *if philosophers are diligent enough ==> wonder will cease* [= Sherlock Holmes]
◦(1235) William of Augergne --> people do not know how to go about investigating the cause [--> detective]
◦(1325) Oresme --> *vigorous imagining of a retained species + small external appearance + imbalance of some internal disposition ==> marvelous appearance* [--✕--> himself was fascinated and enchanted by the “marvelous properties” of animals and the *diversitas of human experience* especially of tastes in *food and in sexual positions and partners*]
◦a 13th century treatise “on the marvels of the world” (Qazwini?) --> a great part of philosophers and physicians believe that: natural things ==> marvellousness of experiences and marvels
◦Roger Bacon --> naturalistic explanation of saints who lived without eating... charms and amulets... *waxed lyrical over the infinite complexity of the common fly* (<-- is this what i did in telegram bestiary?)
◦Albert the Great --> physical manifestations of admiratio = "constriction and suspension of the heart” confronted with something “great and unusual”
◦Aquinas --> connect wonder with pleasure = a desire that culminates not so much in knowledge as in encounter with majesty, *wonder: the best way to grab the attention of the soul
◦
}--Bynum--> distinguishing ‘miracle =/= marvel’ ontologically =/= psychologically, perspectivally (or attributing marvels to natural causes) --✕--> eclipse of wonder
wonder as a response was not devalued or dismissed (even in a philosophical and theological tradition that de-wondered anomalies by insisting on an increasingly ordered world, whose laws were decipherable by the wise)
[2]
in the discourse of the ho[...]
(173735)[...notes/pigs notes new.txt]%82[...]le) ==ontological==> flatten the impulse to wonder:
1- (tends to) separate out (with hair-splitting distinction) a small number of phenomena as objectively wonder-inducing (*whereas all others no matter how odd are wonderful only to the ignorant*)
2- (suggests that) most events have natural causes: *if philosophers are diligent enough ==> wonder will cease* [= Sherlock Holmes]
◦(1235) William of Augergne --> people do not know how to go about investigating the cause [--> detective]
◦(1325) Oresme --> *vigorous imagining of a retained species + small external appearance + imbalance of some internal disposition ==> marvelous appearance* [--✕--> himself was fascinated and enchanted by the “marvelous properties” of animals and the *diversitas of human experience* especially of tastes in *food and in sexual positions and partners*]
◦a 13th century treatise “on the marvels of the world” (Qazwini?) --> a great part of philosophers and physicians believe that: natural things ==> marvellousness of experiences and marvels
◦Roger Bacon --> naturalistic explanation of saints who lived without eating... charms and amulets... *waxed lyrical over the infinite complexity of the common fly* (<-- is this what i did in telegram bestiary?)
◦Albert the Great --> physical manifestations of admiratio = "constriction and suspension of the heart” confronted with something “great and unusual”
◦Aquinas --> connect wonder with pleasure = a desire that culminates not so much in knowledge as in encounter with majesty, *wonder: the best way to grab the attention of the soul
◦
}--Bynum--> distinguishing ‘miracle =/= marvel’ ontologically =/= psychologically, perspectivally (or attributing marvels to natural causes) --✕--> eclipse of wonder
wonder as a response was not devalued or dismissed (even in a philosophical and theological tradition that de-wondered anomalies by insisting on an increasingly ordered world, whose laws were decipherable by the wise)
[2]
in the discourse of the homiletic موعظه and hagiographical تاريخ انبياء (tazkirat) --> wonder =/= imitable قابل تقلید (--✕--> the known, the knowable, the usual)
“non imitandum sed admirandum” (not to be immitated but to be marveled at)
heroes and martyrs =/= ordinary faithful
--> (Attar [master of rhetorics] in تذکرة الاولیا uses) a kind of *humility topos* intended to express an author's conviction that the miracle-working charisma of a saint was far beyond the capacity of author and reader alike (channel the attention of the faithful... towards the emulation of ordinary virtues: to control credulity ساده لوحی, extravagant asceticism, straining after flamboyant religiosity)
}--> nonappropriative nature of wonder
Bernard of Clairvaux (medieval piety)
(rhetoric of) wonder =/= curiosity
prayi[...]
(173736)[...notes/pigs notes new.txt]%82[...]nts who lived without eating... charms and amulets... *waxed lyrical over the infinite complexity of the common fly* (<-- is this what i did in telegram bestiary?)
◦Albert the Great --> physical manifestations of admiratio = "constriction and suspension of the heart” confronted with something “great and unusual”
◦Aquinas --> connect wonder with pleasure = a desire that culminates not so much in knowledge as in encounter with majesty, *wonder: the best way to grab the attention of the soul
◦
}--Bynum--> distinguishing ‘miracle =/= marvel’ ontologically =/= psychologically, perspectivally (or attributing marvels to natural causes) --✕--> eclipse of wonder
wonder as a response was not devalued or dismissed (even in a philosophical and theological tradition that de-wondered anomalies by insisting on an increasingly ordered world, whose laws were decipherable by the wise)
[2]
in the discourse of the homiletic موعظه and hagiographical تاريخ انبياء (tazkirat) --> wonder =/= imitable قابل تقلید (--✕--> the known, the knowable, the usual)
“non imitandum sed admirandum” (not to be immitated but to be marveled at)
heroes and martyrs =/= ordinary faithful
--> (Attar [master of rhetorics] in تذکرة الاولیا uses) a kind of *humility topos* intended to express an author's conviction that the miracle-working charisma of a saint was far beyond the capacity of author and reader alike (channel the attention of the faithful... towards the emulation of ordinary virtues: to control credulity ساده لوحی, extravagant asceticism, straining after flamboyant religiosity)
}--> nonappropriative nature of wonder
Bernard of Clairvaux (medieval piety)
(rhetoric of) wonder =/= curiosity
praying to the affairs of others
praying to the secrets of the universe
wonderful deformed beauty (of Romanesque sculpture)
--> ****imitatio (جعل) = appropriation = being in society with [---> go to drawing mimetics, literal CG 3D modeling], experiencing, learning, taking into oneself, consuming****
“we, when we take the deeds [of others] for imitation, ought to make the lofty things hidden and humble ones manifest” (like the shape of the seal: sculpted inward is appeared concave when printed) --> mimesis
*the encounter is made possible because an ontological similarity to that other is built into the experiencing self*
golden goblet 🏆
we consume, absorb, incorporate the drink (~= imitate the virtues) =/= we give back (~= we wonder at) the goblet, we wonder at what we cannot in any sense incorporate, or consume, or encompass in our mental categories --> we wonder at mystery, at paradox, at admirabiles mixturae <==Bernard== three hybrids:
1- mixture of God and man
2- mixture of woman and virgin
3- mixture of belief an[...]
(173738)[...notes/pigs notes new.txt]%82[...]nature of wonder
Bernard of Clairvaux (medieval piety)
(rhetoric of) wonder =/= curiosity
praying to the affairs of others
praying to the secrets of the universe
wonderful deformed beauty (of Romanesque sculpture)
--> ****imitatio (جعل) = appropriation = being in society with [---> go to drawing mimetics, literal CG 3D modeling], experiencing, learning, taking into oneself, consuming****
“we, when we take the deeds [of others] for imitation, ought to make the lofty things hidden and humble ones manifest” (like the shape of the seal: sculpted inward is appeared concave when printed) --> mimesis
*the encounter is made possible because an ontological similarity to that other is built into the experiencing self*
golden goblet 🏆
we consume, absorb, incorporate the drink (~= imitate the virtues) =/= we give back (~= we wonder at) the goblet, we wonder at what we cannot in any sense incorporate, or consume, or encompass in our mental categories --> we wonder at mystery, at paradox, at admirabiles mixturae <==Bernard== three hybrids:
1- mixture of God and man
2- mixture of woman and virgin
3- mixture of belief and falsity (in our hearts)
(Attar seductively drawn to the wonderful deformed beauty of saints of early sufism)
[title]
failed exorcism
[3]
(Bynum providing a) medieval theory of wonder in the *literature of enlightenment*:
history writing
travel accounts
story collection
عجایبالمخلوقات ajayebnameh: the encyclopedic tradition of the ancient world known as *paradoxology: collection of oddities (monsters, hybrids, distant races, marvelous lands, [telegram beasts, instagram animals]) + antique notions of portents or omen: unusual events that foreshadowed the (usually catastrophic) future + accompanied by a vague sense of dread [it gives you goosebumps]
+ (Ehsan master of) [*]fabulae: (story) told without claims to their ontological status =/= historia
}==> theory of wonder: [@apass]
1. *response to facticity*
2. *response to the singular*
3. *is deeply perspectival*
•William of Newburgh --> (some sort of) probatio (testing, evidence) --base--> rimari (probe, pry into فضولی، با اهرم بلند کردن) =/= admirari (to wonder at)
•Gervais of Tilbury --> facts ==induce==> marvel ~= res gestae (deeds or historical accounts) =/= stories (fabulae, lies) [~= *you cannot be amazed by what you don't believe* (stories of ghosts, vampires, migration of quail, flight of squirrels, etc.)]
•John of Salisbury --> *marvellous singularity* (collection of advice for courtiers and princes) ~ wonder: response to majesty (hidden wisdom, significance) =/= generalizing = moralizing (inductio exemplorum, citing of instructive general causes --> f[...]
(173739)[...notes/pigs notes new.txt]%82.1[...] to assume a sort of Darwinian universal emotion, or to think that emotion-behavior is culturally constructed (as to exist only where we find words for it)
***texts may give us access to reactions less through adjectives attached to nouns*** (by calling something “wonderful” or “dreadful” =/= indicating the responses of an implicit reader/viewer)
•a keyword search for “anger” will tend to turn up set pieces on how to control it --> discussions of where it is not
•reactions such as wonder, delight, or terror (do not simply occur) they are *evoked*, sometimes even *staged* --> we can explore what evoked them
finding wonder-words =/= finding wonder (complex semantic field)
wonder-reaction:
•terror
•disgust
•solemn astonishment
•playful delight
in medieval accounts wonder often has:
•a mischievous quality
Bernard of Clairvaux --> spice of stories
11th century --> (naughtily) impish girl saint jokes
Gerald of Wales --> nature's pranks
}--> moralizing bestiary tradition (taking more pleasure in the animal tales than in theology)
analogies between animals and humans are anything but solemn and didactic
•a dreadful quality
(Attar's accounts of saint torture)
Gerald of Wales --> recounting some of the earliest warewold stories to survive in european literature, he glosses the admiratio felt by those inside the story as stupor خرفتی, timor بیم, horror خوف
◦shape-shifting violating nature
◦tales of metamorphoses --> the real change of substance in the eucharist عشاربانى + the terrifying possibility that sexual intercourse between humans and animals might produce monsters
(Bynum asking) what in medieval accounts or artistic representations tends to trigger wonder? *where do the surviving source give us access either to intensely heightened reactions or to events and objects calculated to evoke or stage such reactions?*
--> where wonder is not?
(didactic purposes of) miracle collections
*hovering significance* (of unusual natural events: eclipse, earthquakes, famines) --> sometimes listed as clipped matter-of-fact prose
William Auvergne + Oresme --> natural causes can be found for marvels tend to flatten the language of some accounts of natural world as well
}==> miracles, portents فال بد, oddities are sites and stagings of wonder less often than we might suppose
12th - 14th century --> narrative accounts tell us of objects and events carefully constructed to elicit awe, delight, dread
*rulers (secular + ecclesiastical) --competed--> display of power and splender including tricks and automata --calculated--> to amaze and tantalize:
•(13th century) خانه وحشت 🏰 evidence of a count of Artois who built an elaborate funhouse with dis[...]
(173740)[...notes/pigs notes new.txt]%82.2[...]int jokes
Gerald of Wales --> nature's pranks
}--> moralizing bestiary tradition (taking more pleasure in the animal tales than in theology)
analogies between animals and humans are anything but solemn and didactic
•a dreadful quality
(Attar's accounts of saint torture)
Gerald of Wales --> recounting some of the earliest warewold stories to survive in european literature, he glosses the admiratio felt by those inside the story as stupor خرفتی, timor بیم, horror خوف
◦shape-shifting violating nature
◦tales of metamorphoses --> the real change of substance in the eucharist عشاربانى + the terrifying possibility that sexual intercourse between humans and animals might produce monsters
(Bynum asking) what in medieval accounts or artistic representations tends to trigger wonder? *where do the surviving source give us access either to intensely heightened reactions or to events and objects calculated to evoke or stage such reactions?*
--> where wonder is not?
(didactic purposes of) miracle collections
*hovering significance* (of unusual natural events: eclipse, earthquakes, famines) --> sometimes listed as clipped matter-of-fact prose
William Auvergne + Oresme --> natural causes can be found for marvels tend to flatten the language of some accounts of natural world as well
}==> miracles, portents فال بد, oddities are sites and stagings of wonder less often than we might suppose
12th - 14th century --> narrative accounts tell us of objects and events carefully constructed to elicit awe, delight, dread
*rulers (secular + ecclesiastical) --competed--> display of power and splender including tricks and automata --calculated--> to amaze and tantalize:
•(13th century) خانه وحشت 🏰 evidence of a count of Artois who built an elaborate funhouse with distorting mirrors, rooms that simulated thunderstorms, hidden pipes for wetting unsuspecting visitors and covering them with flour
•puppet shows in pastry (sotelties)
•food was often planned as an illusion or trick for the eye (---> go to instagram cake baked in the shape of ordinary objects)
•changes in church architecture in liturgy (آئین نماز) + fabrication of monstrances --> define the moment in the Mass when *the consecrated host (the devine installed in food or flesh or matter) was elevated as a sudden revelation of the unexpected and paradoxical*
◦collection of relics and their **elaborate containers** (reliquaries محفظه عتیقه) [--> similarity and historical connection to wunderkammer of early medieval princes]
•
--> theologians and many of the ordinary faithful continued *to value the supernatural power mediated through bone chips or dust* more than the intricate workmanship or sheer novelty of the container --> *object = a means of access to [...]
(173741)[...notes/pigs notes new.txt]%82.3[...]tance in the eucharist عشاربانى + the terrifying possibility that sexual intercourse between humans and animals might produce monsters
(Bynum asking) what in medieval accounts or artistic representations tends to trigger wonder? *where do the surviving source give us access either to intensely heightened reactions or to events and objects calculated to evoke or stage such reactions?*
--> where wonder is not?
(didactic purposes of) miracle collections
*hovering significance* (of unusual natural events: eclipse, earthquakes, famines) --> sometimes listed as clipped matter-of-fact prose
William Auvergne + Oresme --> natural causes can be found for marvels tend to flatten the language of some accounts of natural world as well
}==> miracles, portents فال بد, oddities are sites and stagings of wonder less often than we might suppose
12th - 14th century --> narrative accounts tell us of objects and events carefully constructed to elicit awe, delight, dread
*rulers (secular + ecclesiastical) --competed--> display of power and splender including tricks and automata --calculated--> to amaze and tantalize:
•(13th century) خانه وحشت 🏰 evidence of a count of Artois who built an elaborate funhouse with distorting mirrors, rooms that simulated thunderstorms, hidden pipes for wetting unsuspecting visitors and covering them with flour
•puppet shows in pastry (sotelties)
•food was often planned as an illusion or trick for the eye (---> go to instagram cake baked in the shape of ordinary objects)
•changes in church architecture in liturgy (آئین نماز) + fabrication of monstrances --> define the moment in the Mass when *the consecrated host (the devine installed in food or flesh or matter) was elevated as a sudden revelation of the unexpected and paradoxical*
◦collection of relics and their **elaborate containers** (reliquaries محفظه عتیقه) [--> similarity and historical connection to wunderkammer of early medieval princes]
•
--> theologians and many of the ordinary faithful continued *to value the supernatural power mediated through bone chips or dust* more than the intricate workmanship or sheer novelty of the container --> *object = a means of access to an other tham as a singularity fascinating in itself*
--> *relic cabinets ~= cabinets of novelties*
}--underlying--> ***impulse to collect***
mirabile visu!
****(12th century) abbot Suger of St. Denis describes the crowd (more desperate to touch, possess, appropriate) that is frantic over access to a power not only *beyond* but also in its nature *other than* what contains it
(God lodged in decayed body, manifested and hidden behind the crystal and gold)
narrative accounts not only described objects and events that were staged or constructed to produce wonder + [...]
(173742)[...notes/pigs notes new.txt]%82.3[...] in the Mass when *the consecrated host (the devine installed in food or flesh or matter) was elevated as a sudden revelation of the unexpected and paradoxical*
◦collection of relics and their **elaborate containers** (reliquaries محفظه عتیقه) [--> similarity and historical connection to wunderkammer of early medieval princes]
•
--> theologians and many of the ordinary faithful continued *to value the supernatural power mediated through bone chips or dust* more than the intricate workmanship or sheer novelty of the container --> *object = a means of access to an other tham as a singularity fascinating in itself*
--> *relic cabinets ~= cabinets of novelties*
}--underlying--> ***impulse to collect***
mirabile visu!
****(12th century) abbot Suger of St. Denis describes the crowd (more desperate to touch, possess, appropriate) that is frantic over access to a power not only *beyond* but also in its nature *other than* what contains it
(God lodged in decayed body, manifested and hidden behind the crystal and gold)
narrative accounts not only described objects and events that were staged or constructed to produce wonder + they also *teemed with complex wonder-reactions*
--> hagiographer (Attar's) detailed in emotional sensual language the extravagant asceticism and para-mystical manifestations holy women experienced + the amazement such manifestations engendered in others {beauty was not merely referred to as wonderful, *it was also described in loving and lyrical language* as signaling a deeper pattern or purpose}
(old Augustinian idea that) the world itself is a miracle --> (homilist Aelfric) wundra (marvels) of God
•it requires no sorcery that the moon waxes and wanes, that the sea agrees with it, that the earth greens in response to its power 🌙
•(recounting the migration of salmon upstream to spawn) they leap from bottom to top with a leap that is marvellous, and except that is is proper to the nature of fish, marvellous
سندباد Sinbad
[fantastical] travelers’ tales (recounted) the *fearsome* and the *ugly* --as--> *wonderful*
to Marco Polo almost every animal he met was a marvel (the horrible crocodile, beautiful giraffe) [described with an earnest and urgent facticity --> ajayeb's tone]
in later middle ages (and in toda popular media) *strangeness appealed* --> stories abounded:
•of fabulous palces
•of stones with marvellous powers
•of monsters
•of mermaids
•of fairies
•of bizarre races with eyes in their chests or enormous umbrella feet
•Marco Polo's awkward and impoverished prose
•Mandeville's credulous tale-telling
•Sinbad: [a powerful sense that] what is wonderful: (is not chickens and peacocks, even cyclopses and cannibals per se, but) **a world that encompasses such staggering[...]
(173743)[...notes/pigs notes new.txt]%82.3[...] that the earth greens in response to its power 🌙
•(recounting the migration of salmon upstream to spawn) they leap from bottom to top with a leap that is marvellous, and except that is is proper to the nature of fish, marvellous
سندباد Sinbad
[fantastical] travelers’ tales (recounted) the *fearsome* and the *ugly* --as--> *wonderful*
to Marco Polo almost every animal he met was a marvel (the horrible crocodile, beautiful giraffe) [described with an earnest and urgent facticity --> ajayeb's tone]
in later middle ages (and in toda popular media) *strangeness appealed* --> stories abounded:
•of fabulous palces
•of stones with marvellous powers
•of monsters
•of mermaids
•of fairies
•of bizarre races with eyes in their chests or enormous umbrella feet
•Marco Polo's awkward and impoverished prose
•Mandeville's credulous tale-telling
•Sinbad: [a powerful sense that] what is wonderful: (is not chickens and peacocks, even cyclopses and cannibals per se, but) **a world that encompasses such staggering diversity** --Bynum--> ******the impulse to chronicle (such things) ~= a critique of the impulse to possess them******
“If you [Alexander the Great] had a body that matched your greedy mind and heart that know no bounds in their desires, or if your body equaled your great cupidity, the great world itself would not suffice to contain you ... Your right hand would hold the East, the left the West. Not content with this, in all your prayers you would be consumed with desire to investigate and find out where that amazing light hid itself, and would dare to climb into the sun’s chariot and ... control its wandering beams. So, too, you desire much that you cannot possess. Having subdued the world and conquered the human race, delighting in blood, you will wage war against trees, wild beasts, rocks and mountain snows. *You will not allow the strange creatures that lurk in the caves to be untouched. Even senseless elements will be compelled to experience your rages.*
--> ***Chatillon's powerful prose understands that marveling at diversity can be the prelude to appropriation***
*marveling at diversity ~=> appropriation*
*impulse to collect/chronicle/list --(critique[sublimated?])-->~?=>(<--)(~/=!!) impulse to posses*
beautiful + horrible + skillfully made ==induce==> wonder
bizzar + rare (~= that which challenges or suddenly illuminates our expectations) + *range of differences* found in the world ==> wonder
admirabiles mixturae: events or phenomena in which ontological and moral boundaries are crossed, confused, erased
[*]singularity: absence of cause [--> is enough to induce wonder]
human body appearing as meat to be masticated is an aweful condescension (in worldly terms: an assuming[...]
(173746)[...notes/pigs notes new.txt]%82.4[...]ess elements will be compelled to experience your rages.*
--> ***Chatillon's powerful prose understands that marveling at diversity can be the prelude to appropriation***
*marveling at diversity ~=> appropriation*
*impulse to collect/chronicle/list --(critique[sublimated?])-->~?=>(<--)(~/=!!) impulse to posses*
beautiful + horrible + skillfully made ==induce==> wonder
bizzar + rare (~= that which challenges or suddenly illuminates our expectations) + *range of differences* found in the world ==> wonder
admirabiles mixturae: events or phenomena in which ontological and moral boundaries are crossed, confused, erased
[*]singularity: absence of cause [--> is enough to induce wonder]
human body appearing as meat to be masticated is an aweful condescension (in worldly terms: an assuming of an inappropriate nature) for God
Peter the Venerable (12th century collection of miracle stories)
reverents (those who returned from the dead)
...a monk who has been poisoned appears in a dream while the murder is under investigation: “When I saw him [the murdered monk], I got up full of joy and began to embrace and kiss him with much affection. Although a deep stupor [sopor] took the place of my outward senses,... I was not unaware that I was sleeping ... And what is more wonderful [mirum], it occurred to me immediately ... that the dead could not remain long with the living ... So I decided to question him quickly, for the vision seemed not a phantasm but true [non fantastica sed verax] ... [The monk attests his faith and affirms that he has been murdered; then he disappears.] I wondered greatly ... then rested my head again ... and immediately he reappeared ... I rushed toward him and ... began to kiss him as before ... I heard the same answers as above concerning his state, his vision of God, the certitude of the Christian faith, and his death ... [Then] I woke up and found my eyes wet and my cheeks warmed by fresh tears.
=/= Hamlet's experience with his father's ghost (--> has no epistemological wonder)
Peter of Tarentaise
confronted with a deformed man, questioned him closely and sent him away unhealed but with a new sense of self-worth
**moral reaction described in heightened emotion-language**
(we see) *the response enacted inside the story*
Julian of Norwich
her most wonder-filled language
because of the incarnation we are a marvelous mixture (medle se mervelous) of sin and grace
the unheards-of... عجایبِ (ajayeb-e)
describing unheard-of prodigy (of green children born from the earth)
👉
William of Newburgh
what he cannot grasp (attingere or rimari) [there must be a “reason"] ==> forced to marvel at (mirari) --means--> a significance or moral use (utilitas)
[...]
(173747)[...notes/pigs notes new.txt]%82.5[...]
Julian of Norwich
her most wonder-filled language
because of the incarnation we are a marvelous mixture (medle se mervelous) of sin and grace
the unheards-of... عجایبِ (ajayeb-e)
describing unheard-of prodigy (of green children born from the earth)
👉
William of Newburgh
what he cannot grasp (attingere or rimari) [there must be a “reason"] ==> forced to marvel at (mirari) --means--> a significance or moral use (utilitas)
•mysterious dog discovered in a stone
•a crucifix in the sky
•
}--> rarity + (they have a) secret reason
}--Bynum--> *wonder-reaction = significance-reaction* ~= ****things are signs or portents (not because of their natures or their causes but [from their ontology]) because they indicate or point [from their utility]****
#telegram bestiary
#index finger
monster <-- monstrare: to know
(for theologians, chroniclers, preachers) wonderful = strange + rare + inexplicable (never merely strange or simply inexplicable)
--> it was ***a strange that mattered, that pointed beyond itself to meaning*** (--> #wonders of pits)
(my work for WIELS, Wonders of the Moon – A Thousand Years of Sleepwalking 2020)
•*not* all medieval statements about wonder were synonymous or compatible
•how people acted and reacted necessarily were *not* in very close synchrony with the definition they gave or the ابتذال platitudes they propounded
wonder in medieval texts
=/= increasingly rare exception to an enlightenment sense of unbreachable laws of nature
=/= startle reflex of early modern psychology
=/= appropriation practiced by early modern rulers, explores, conquistadors (adventurer)
(Bynum making the point that) although by late 15th century medieval artists had begun to paint wondering faces with the startle reflex --✕--> it is more difficult to be sure whether a figure confronted with stupendous, bizarre, or dread-filled news is amzed or not
--> ***the amazement had a strong cognitive component*** : you could wonder only were you knew that you failed to understand --entailed--> a passionate desire for the scientia it lacked, it was a stimulus and incentive to investigation
significance-reaction: a flooding with awe, pleasure, dread owing to something deeper *lurking in the phenomenon*
wonder was situated
wonder was perspectival (even if miracles were not)
(medieval theories of) wonder: nonappropriative (empathically not to consume and incorporate), yet based in facticity + singularity
*wonder: to give back the goblet after draining the potion ♥ [--> my mood on telegram animals, to receive their concreteness and specificity]
(Bernard of Clairvaux:) if you do not believe the event, y[...]
(173749)[...notes/pigs notes new.txt]%82.6[...]e) [*]there: concreteness + specificity} [--> wonder at the object of doom, cat videos, popular media]
admiratio: (a medieval sense) cognitive, perspectival, nonappropriative, deeply respectful of *the specificity of the world*
=/= investigate
=/= imitate
=/= generalize
=/= postmodern anxiety:
◦we emphasize how hard it is to knwo
◦we are aware that any response involves some appropriation
◦we suspect the awareness (of collectors of marvels: awe and dread are situated) shatters the possibility of writing any coherent account of the world
◦we fear that the particular is the trivial and that significance is merely the projection of our own values onto the past
amazement is suppressed by:
•citing of too many cases
•formulation of general laws
•inductio exemplorum
medieval --> wonder ==> knowledge
postmodern --> politics ==> knowledge
Bynum --> our research is better when we move only cautiously to understanding, when fear that we may appropriate the “other” leads us not so much to writing about ourselves and our fears as to *crafting our stories with attentive wondering care*
strange view of things --Aquinas--> teaching
==> students:
•gaze in wonder at texts and artifacts
•quick to puzzle over a translation
•slow to project
•slow to appropriate
•quick to assume there is a significance*
(sometimes you need to be binocular: see your society on its own terms + to take a step back and see it as something as realy bizarre and odd --> “strange view of things” [<-- 19th century French poets] =/= normal modes of perception about things)
--?--> they way i feel extremely alienated by politics, journalism, fashoin, marketing
...................................
(in the style of temporal and spati spatial complexity) learning from tv series --> interweaving of:
•flash-backs
•flash-sideways from parallel worlds
•jumping chronologies
•plotlines
•mental images
•uncanny relations of characters to each other
•
***time travel series --signal--> national memory-crisis***
(spatiotemporal) jigsaw ==> audience engagement (in trying to solve the pozzels --> you solve =/= watch)
television =/= realist-modernist-postmodernist cultural trajectories of art
main traidemarks of postmodernity:
•self-reflexivity
•intertextuality
•visual and narrative disorientation
•fragmentation
•contamination of genres
•irony
•pastiche
•hypertextual travel
Batori
consumer capitalism ==Jameson==> erase/lack of history ==> nostalgic revisitation of the past
traumatic events of the past --> s[...]
(173750)[...notes/pigs notes new.txt]%82.7[...] more to achieve --> fecundity
-ornament shifts among different planes at different speeds ==illusion==> movement and depth
labyrinth --(Deleuze and Guattari)--> “smooth space” [can be explored only by legwork]
labyrinth --> immersion & navigation [--> descriptions of technology]
labyrinth --> texture field (a form of emerging visuality)
Jassem + Sina's labyrinthine polychromic activities (==> underlying artistic creation) --> interpret form symbolically through the visual residues of the technical operations
fetish: unnatural participation with things
*field theory*
behaviour of a dynamic system that is extended in space
all fields in nature are quantum fields
•[*]matter: energy bound within fields
•[=/= classical magic --> action at a distance]
•system --> a relation-concept [=/= additive whole]
--> ability to exhibit gradients, or lines of force
self-organization: (the capacity of a field) to generate patterns spontaneously
topological reading is a christian tradition, theory, and practice of interpreting the figurative meaning of the Bible. It is part of Biblical exegesis.
According to ideas developed by the Church Fathers, the literal meaning, or God-intended meaning of the words of the Bible, may be either figurative or non-figurative; for instance, in the Song of Songs (also called Canticles or Song of Solomon), the inspired meaning is always figurative. The typical meaning is the inspired meaning of words referring to persons, things, and actions of the Old Testament which are inspired types of persons, things, and actions of the New Testament.
The early uses of allegory and topology were very close. Later a clearer distinction was made between the allegorical mystical, and tropological moral, styles of interpretation
<br />
(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 t[...]
(173751)[...notes/sohrevardi notes.txt]%82.8[...]
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 of Lights, through the intermediary of which the Archangelarchetypes govern and rule over the Species, at least in the case of the higher Species. These are the Angel-Souls, the ‘Animae caelestes’ and ‘Animae humanae’ of Avicenna's angelology.
...................................
transcend the ‘two-dimensional’ space {of the necessary and the possible) of Avicenna's theory of the hierarchical Intelligences.
Intimated beyond the heaven of the Fixed Stars of Peripatetic or Ptolemaic astrology lie innumerable marvelous universes.
In opposition to what was to happen in the West, where the development of astronomy eliminated ang[...]
(173752)[...notes/sohrevardi notes.txt]%82.9[...]r />
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 of Lights, through the intermediary of which the Archangelarchetypes govern and rule over the Species, at least in the case of the higher Species. These are the Angel-Souls, the ‘Animae caelestes’ and ‘Animae humanae’ of Avicenna's angelology.
r />
transcend the ‘two-dimensional’ space {of the necessary and the possible) of Avicenna's theory of the hierarchical Intelligences.
Intimated beyond the heaven of the Fixed Stars of Peripatetic or Ptolemaic astrology lie innumerable marvelous universes.
In opposition to what was to happen in the West, where the development of astronomy eliminated angelology, here it is angelology which takes astronomy beyond the classical schema within which it was confined.
...there proceeds eternally the universe of the Primordial Ruling Lights
... which marks the boundary between the celestial world and the material world of becoming. It is the Heaven of the Fixed Stars which now symbolizes the boundary between the angelic universe of Light and Spirit (Ruh-abad روح آباد) and the dark, material universe of the ‘barzakh’ (برزخ).
The characteristic term barzakh, when used in eschatology, means the interme[...]
(173753)[...notes/sohrevardi notes.txt]%82.9[...]r />
In opposition to what was to happen in the West, where the development of astronomy eliminated angelology, here it is angelology which takes astronomy beyond the classical schema within which it was confined.
...there proceeds eternally the universe of the Primordial Ruling Lights
... which marks the boundary between the celestial world and the material world of becoming. It is the Heaven of the Fixed Stars which now symbolizes the boundary between the angelic universe of Light and Spirit (Ruh-abad روح آباد) and the dark, material universe of the ‘barzakh’ (برزخ).
The characteristic term barzakh, when used in eschatology, means the intermediate, and when used in cosmology, it means the inter-world {the ‘mundus imaginalis’). In Sohrevardi's philosophy of the Ishraq it assumes a more general meaning: it designates in general everything that is body, everything that is a ‘screen’ and an ‘interval’, and which of itself is Night and Darkness.
That concept, therefore, that the word barzakh connotes is fundamental to Sohrevardi's system of physics. The barzakh is pure Darkness; it could exist as such even if the Light were to withdraw. Thus, it is not even a potential light, a virtuality in the Aristotlian sense; in relation to Light it is pure negativity, Ahrimanian (اهریمنی) negativity as Sohrevardi understood it. It would be a mistake, then, to attempt to base the causal explanation of a positive fact on this negativity. Every species is an ‘icon’ of its Angel, a theurgy effected by this Angel in the barzakh which in itself is death and absolute night.
the schema of Mazdean cosmology, in which the universe of being is divided into menuk {celestial, subtle) and getik {terrestrial, dense);
{سهروردی}--{*} In Sohrevardi, the perception of the world includes, in structural terms, a metaphysics of essences; existence is simply a way of regarding {e'tebar اعتبار) essence or quiddity--it does not add anything to it in concrete.
The schema of the universe, then, is arranged according to a fourfold plan:
... (4) There is the mundus imaginalis (alame mesal عالم مثال). This is the world which is intermediary between the intelligible world of the beings of pure Light and the sensible world; and the perceiving organ proper to it is the active Imagination. It is the world not of Platonic ideas (muthuli flatunlyah مثل افلاطونی?), but of Forms and Images ‘in suspension’ (muthul mu'allaqah مثل معلق). This term means that such forms are not imminent in a material sub-stratum, as the colour red, for example, is imminent in a red body; they possess ‘epiphanic places’ (mazahir مظاهر) where they manifest themselves like the image ‘in suspension’ in a mirror. This world contains all the richness and variety of the world of sense in a subtle state; it is a world of s[...]
(173761)[...notes/sohrevardi notes.txt]%83[...]sible to the external senses, which unfolds in the world of the malakut, and with which external and fleeting events symbolize.
سهروردی Sohrevardi's noble venture is not an ‘insurrection’ to islam an external and literalist religion, rather view that sees the integral Islam is spiritual, then Sohrevardi lies at the summit of this spirituality and is nourished by it.
crypto-Shiism شیعه
prophetic philosophy
...................................
Between a scientific treatise, a fable and philosophical discourse, Vampyroteuthis Infernalis imagines a pitch-dark world of an animal living as deep as possible down in the abyss in order to disclose a way of living opposed to the luminous one of the human being.
...................................
analogy of the cave
man with the x-ray vision
...................................
nowhere prosperous
ruinous prosperous
accidental intellects (subjects, qualities, quantities,)
light, self, presence, knowledge
One night darkness had settled in sky and a darkness that and held the hand of the brother of non-existence had been catered around the lower world.
After sleep came upon me, disappointment resulted.
I was holding a candle.
has two doors, one to the city and the other one to the desert. I went and closed the door
tailors of divine words
I then saw an eleven-layered pot thrown into the desert with some water in it and in the water were some pebbles around which here were a few animals.
The heavenly spheres were absolutely round and a straight line could not have been [drawn] between them. Those eleven levels 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’ [...]
(173765)[...notes/sohrevardi notes.txt]%83.1[...]cribing, 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 knowledge generalized from all the experiences of that behavior. It includes knowledge about the context in which the behavior was performed as well as expectations about the effects. Sensorimotor schemas are central to Jean Piaget's explanation of infant development.
[http://link.springer.com/referenceworkentry/10.1007%2F978-1-4419-1428-6_463]
(motions, gestures:)
purposeful =/=? communicative
(Marks on) Invisibility, Legibility (khanayi خوانایی), and Aniconism (that the artist should or must avoid depictions of human beings or icons; an art that refuses to unfold its code, asserting that relationships need not be interpreted--a view developed in the conservative Sunni thought of the later Abbasid caliphate)
(عقل سرخ aghl-e sorkh --> Ulf Langheinrich's works)
the ways ambiguity stimulates imagination
“rubied mind-body”
(...ruined main body)
sense-perceptibles: images, etc. --> matter that is processed by information --> in new media (as Gilbert Simondon put it,) ‘form’ arises almost symptomatically from a ground modulated by information processes
a new level of invisibility--though not immateriality: information
cognitive attention as information to be processed =/=? sensuous material to be experienced --> is this a shift (predicted by Deleuze) from visual to information cultur[...]
(173766)[...notes/sohrevardi notes.txt]%83.2[...]otective 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 knowledge generalized from all the experiences of that behavior. It includes knowledge about the context in which the behavior was performed as well as expectations about the effects. Sensorimotor schemas are central to Jean Piaget's explanation of infant development.
[http://link.springer.com/referenceworkentry/10.1007%2F978-1-4419-1428-6_463]
(motions, gestures:)
purposeful =/=? communicative
(Marks on) Invisibility, Legibility (khanayi خوانایی), and Aniconism (that the artist should or must avoid depictions of human beings or icons; an art that refuses to unfold its code, asserting that relationships need not be interpreted--a view developed in the conservative Sunni thought of the later Abbasid caliphate)
(عقل سرخ aghl-e sorkh --> Ulf Langheinrich's works)
the ways ambiguity stimulates imagination
“rubied mind-body”
(...ruined main body)
sense-perceptibles: images, etc. --> matter that is processed by information --> in new media (as Gilbert Simondon put it,) ‘form’ arises almost symptomatically from a ground modulated by information processes
a new level of invisibility--though not immateriality: information
cognitive attention as information to be processed =/=? sensuous material to be experienced --> is this a shift (predicted by Deleuze) from visual to information culture? (--> Trevor Paglen's works characterizes arts of the information age in general---image is the trace, effect, or document.)
the perceptible =/= the legible
aniconic: what we do not see is more significant than what we do --> that the temporal and social are more important than the visible***
“Islamic aniconism emphasizes the word--as written, read, and recited--and the social spaces of worship.”
enfold & unfold
(Deleuze's) Leibniz's monad: smallest unit of matter is the ‘fold’ (and not the point.) Each fold, being connected to the entire plane, has a point of view on the whole ----> ‘plane of immanence’ : a vast surface composed of an infinite number of folds; enfolded [...]
(173767)[...notes/sohrevardi notes.txt]%83.2[...]see is more significant than what we do --> that the temporal and social are more important than the visible***
“Islamic aniconism emphasizes the word--as written, read, and recited--and the social spaces of worship.”
enfold & unfold
(Deleuze's) Leibniz's monad: smallest unit of matter is the ‘fold’ (and not the point.) Each fold, being connected to the entire plane, has a point of view on the whole ----> ‘plane of immanence’ : a vast surface composed of an infinite number of folds; enfolded --> unfolds ==> actualizes
you might work on a concept, on a percept, on an affect, or on...
(Deleuze's) real = virtual + actual
•actual: exists; a thing, event, concept
•virtual: potential to exist or to pass, all that cannot presently be thought --> *most materiality is virtual*
wood grain (longitudinal arrangement of wood fibers) that guides the artisan to invent --> “thought's powerlessness at the heart of wood” (Marks)
(what is thought's powerlessness at the heart of digital new media?)
calligraphy --(interface)--> Qur'an --(interface)--> the divine
(Gregory Bateson:) information = "the difference that makes a difference”
(@Anouk)
“in Islamic art and new media art, we have two triadic models in which the infinite is mediated to perception by some kind of information.”
worship !~/=>? transcendence
(Who can say what people are really experiencing when, in the course of worship, they gaze at a dome, kneel on a carpet, or let an allegorical painting dazzle their senses? -Marks)
(Deleuze and Guattari acknowledge that) “every body of thought has its own plane of immanence, an unthought against which it struggles to give rise to new concepts”, still, they dismiss Chinese, Hindu, Jewish, and Islamic “philosophy” as prephilosophical(!)
intellectual struggle ~= jahd جهد, ejtehad اجتهاد (Averroes) ==> to bring new concepts into the world
yes, Islam assumes an epistemological endpoint, yet this endpoint is never achieved and inspires endless intellectual struggle (Sufi mystics, تفکر اسماعیلی Isma'ili thought) --> engaging with the *divine plane of immanence* {perceptual and contemplative venture into the infinite}
mediation between the divine and the world ~=> a certain manner of unfolding (--> for Sohrevardi: emanation--in terms of a philosophy of light --> universe is a cascade of unfoldings [veil?])
-Farabi: God contained the forms or models of things ==> the spirits of the spheres, active reason, soul, form, and matter
-Avicenna: all existence is contingent; God = 'the uncaused’
(Avicenna's conception of) the nonentity (or antimatter) as the virtual double of every existent ~= (Deleuze and Guattari's) concepts of the virtual and the actual
(Avicenna:) God[...]
(173769)[...notes/sohrevardi notes.txt]%83.3[...] event, concept
•virtual: potential to exist or to pass, all that cannot presently be thought --> *most materiality is virtual*
wood grain (longitudinal arrangement of wood fibers) that guides the artisan to invent --> “thought's powerlessness at the heart of wood” (Marks)
(what is thought's powerlessness at the heart of digital new media?)
calligraphy --(interface)--> Qur'an --(interface)--> the divine
(Gregory Bateson:) information = "the difference that makes a difference”
(@Anouk)
“in Islamic art and new media art, we have two triadic models in which the infinite is mediated to perception by some kind of information.”
worship !~/=>? transcendence
(Who can say what people are really experiencing when, in the course of worship, they gaze at a dome, kneel on a carpet, or let an allegorical painting dazzle their senses? -Marks)
(Deleuze and Guattari acknowledge that) “every body of thought has its own plane of immanence, an unthought against which it struggles to give rise to new concepts”, still, they dismiss Chinese, Hindu, Jewish, and Islamic “philosophy” as prephilosophical(!)
intellectual struggle ~= jahd جهد, ejtehad اجتهاد (Averroes) ==> to bring new concepts into the world
yes, Islam assumes an epistemological endpoint, yet this endpoint is never achieved and inspires endless intellectual struggle (Sufi mystics, تفکر اسماعیلی Isma'ili thought) --> engaging with the *divine plane of immanence* {perceptual and contemplative venture into the infinite}
mediation between the divine and the world ~=> a certain manner of unfolding (--> for Sohrevardi: emanation--in terms of a philosophy of light --> universe is a cascade of unfoldings [veil?])
-Farabi: God contained the forms or models of things ==> the spirits of the spheres, active reason, soul, form, and matter
-Avicenna: all existence is contingent; God = 'the uncaused’
(Avicenna's conception of) the nonentity (or antimatter) as the virtual double of every existent ~= (Deleuze and Guattari's) concepts of the virtual and the actual
(Avicenna:) God ==> existence/nonexistence
(Deleuze:) existence <==> nonexistence; (mirror each other?)
virtual (حق hagh ~ truth) <--> actual (حقیقت haghighat ~ reality)
hierarchy of nonexistent things
not everything is cognitive, sometimes it is sensuous material to be experienced
(@Seba, flows of information that “demand” cognitive attention)
-what interfaces Zaher ظاهر and Baten باطن?
{plane of immanence, plane of infinite information, (gender neutral) pregnancy, ventral} Baten <--> Zaher {plane of image information, dorsal, hard and complete} ==> vulnerability of the virtual protected by a fold
فنا fana: a[...]
(173770)[...notes/sohrevardi notes.txt]%83.3[...]f 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 infinity (reiterating paths of vast networks and archives with terrible, clicked, controlling sameness, and only quantitatively new) ==> “dividuals"<[...]
(173771)[...notes/sohrevardi notes.txt]%83.4[...] ~ 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 infinity (reiterating paths of vast networks and archives with terrible, clicked, controlling sameness, and only quantitatively new) ==> “dividuals”
ابن عربی Ibn Arabi's locus of divine: pulsation: movement towards God and away from Him
*transcendence is a symptom of immanence, and not the other way around (Marks)
(El Khachhab:) transcendence is not in the world nor out of it. It simply has no location. It functions as an energy, coextensive of matter and does not belong to a separate stratum.
[logical death]
(@Seba) “logical depth”: the amount of (useful) labor enfolded in a message. (Charles Bennett) --> forgotten but constitutive history of *contemporary information culture*
([aspects of] ‘enfoldment’ instead of ‘narrative’ @Seba)
(relying on the thoughts and calculations of many thinkers:) ‘deeply enfolded’ instead of ‘complexity’ (~=? ‘the obscured social world’ @Seba)
.finding the direction of Mecca in a complex network of signifiers --> the local value of the work of science or narratology / Islamic culture of astrological experimentation ----> logical depth and enfoldedness index Baten باطن
-(living in a time of animosity,) is Seba wanting to democratize Baten?
descriptive encounters with objects
narrative encounters with objects
--> unfold what is enfolded (and enfold what is unfolded?)
how to commit to (history's) complexity's *dissipation*? and not to discover roots?
my work (now i have the feeling that) a little bit includes working on this bulldozed sites of difference/similarity between Islamic and European cultures
-I behave as if there is (a historical) continuity =/= the idea that things get lost tragically (Benjaminian?)
-we do not kno[...]
(173774)[...notes/sohrevardi notes.txt]%83.4[...]-> 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
◦...
*the islamic imaginal realm is (an audiovisual intangible) supra-individual and more real than matter*
Sadra argues that the imaginal realm subsists in the soul, mediating between the senses and the intelligence; it explains how extrapersonal, supra-sensory reary realities present themselves to imaginative perception --> نجمالدین کبری Najmuddin Kubra expert on visual metaphysics
تجربه شهودی
خيال و شهود
مراتب تجلّی
[*]imaginal realm: a radically pro-image concept
=/= Platonic denunciation of images (as misleading and false)
=/= Byzantine iconoclasm
=/= islamic aniconism
=/= 20th century culture of media critique
=/= iconoclasm of contemporary religious fanatics
=/= fantasies
=/= surrealism
suprasensory imaginal realm of sufism
history of imagination
world philosophy abounds with theories of the imagination
ancient Greek idea of how the imagination can make contact with a supra-individual reality --{followed & developed}--> Neoplatonist (understading of the imagination as) receptive of divine images
=/= memory images
=/= fantasm[...]
(173775)[...notes/sohrevardi notes.txt]%83.6[...]h century culture of media critique
=/= iconoclasm of contemporary religious fanatics
=/= fantasies
=/= surrealism
suprasensory imaginal realm of sufism
history of imagination
world philosophy abounds with theories of the imagination
ancient Greek idea of how the imagination can make contact with a supra-individual reality --{followed & developed}--> Neoplatonist (understading of the imagination as) receptive of divine images
=/= memory images
=/= fantasmatic images --> phantasia --{i am wotking against the idea of “fantastic beast” ~-> phantasmata: post-sensory images combined in mind, independently of sense impressions ==> memory, dreams, and sensory illusion}
=/= imaginal images
هیولا hayula: the base, corporeal world
sensory-imaginal-intelligible
•a bottom-up theory of the imagination --> active intellect in the human
•a top-down theory of imagination --> pre-existing divine mind
i disagree with Marks that the (islamicated) imagination was a means to connect to a divine reality, higher truth. in ajayeb we encounter and abundance of descriptive environmental materialities.
Avital studies the interferences of:
1- the lower, sensory imagination
2- the higher, intellective imagination (that receives inspiration from above; #prophets)
ajayeb: synthesized Greek philosophy + Qur'anic thought + popular material body belief
( material body [ X ) immaterial intellect ]
“X” : imaginal مثل: (audio-visual glimpses of divine reality)
•accounts of afterlife --> gardens
•accounts of apocalypse --> sounds
•saints biographies --> performances
•
christian tradition started to view the intellect as internal to the soul ==> regard imagination as psychological: an inspiration, invention, recombination from within (and not from without) (Elen finds herself in this tradition?) ==> concept of an autonomous psychological subject
so persian subject wanted the so much to be there, when there was no flower, that the went to a zone of beyond, picked some schizo-flowers and came back {this is Sa'di}--> iranian metaphysics
-i am more interested in the blooming of flowers, also metaphorical understanding of their morphogenesis. this tag line can be a subject of a phd study. for the last thousand years the iranian literature has been busy with this, how to describe flowers
*iranians believe in image
sufis, iranian philosophers, ... --> so poluted concepts and words
attachment to the world <--...(intelligible, barzakh)...--> presence of God
(who knows what the ‘presence of God’ means. let's not assume we know.)
Sohrevardi argues that the imagination effectively the indipe[...]
(173776)[...notes/sohrevardi notes.txt]%83.7[...]ation from within (and not from without) (Elen finds herself in this tradition?) ==> concept of an autonomous psychological subject
so persian subject wanted the so much to be there, when there was no flower, that the went to a zone of beyond, picked some schizo-flowers and came back {this is Sa'di}--> iranian metaphysics
-i am more interested in the blooming of flowers, also metaphorical understanding of their morphogenesis. this tag line can be a subject of a phd study. for the last thousand years the iranian literature has been busy with this, how to describe flowers
*iranians believe in image
sufis, iranian philosophers, ... --> so poluted concepts and words
attachment to the world <--...(intelligible, barzakh)...--> presence of God
(who knows what the ‘presence of God’ means. let's not assume we know.)
Sohrevardi argues that the imagination effectively the indipendent real of images
>
فتوحات fotuhat --?--> illuminations
the imagination realm exercises its ruling property over every thing and non-thing. it gives form to absolute nonexistence , to the impossible, to the necessary, and to possibility. it makes existence nonexistence existent. (Ibn Arabi < Marks)
majmu al bahrain مجموع البحرین, confluence of two oceans, to set two oceans in motion that flow side by side together, with a barzakh between
--> #my بحرین theory, wave surface theory of language
(to be careful with the figure of) wave --> questioning the textual case while then morphing into the unreadablity of its own answer
Giovanni Pico de Mirandola: phantasy can strive to draw the senses to things celestial ... but if, yeslding to the senses, phantasy shall decline to apply itself to the business of virtue, so great is its power that it afflicts the body and beclouds the mind, and finally brings it about about that man divests himself of humanity
(@Aela?)
imagination according to:
Kant + Hume combining and synthesizing agent
-what new materialism has to say about the imaginal?
Jungian archetype --> extra-individual, suprasensory world
Frankfurt school + Althusser saw collective unconscious as fascistic
*(my) material practices of unlearning:
•pretending i don't know --> enactment / acting
•(to try) forgetting --> clearance / erasure
•sleep-walking --> closing the eyes of certain perceptive stories, and become available to another
•the “let's not assume...” --> “in advance” of a the assumption
•
contemporary Western thought, tired of the sovereign subject, is trying to conceive of an extra-subjective reality that binds individuals ethically to others and to history --> this is totally apass :)
-contemporary Western thought (evident in Butler, F[...]
(173777)[...notes/sohrevardi notes.txt]%83.7[...]nt to the world <--...(intelligible, barzakh)...--> presence of God
(who knows what the ‘presence of God’ means. let's not assume we know.)
Sohrevardi argues that the imagination effectively the indipendent real of images
فتوحات fotuhat --?--> illuminations
the imagination realm exercises its ruling property over every thing and non-thing. it gives form to absolute nonexistence , to the impossible, to the necessary, and to possibility. it makes existence nonexistence existent. (Ibn Arabi < Marks)
majmu al bahrain مجموع البحرین, confluence of two oceans, to set two oceans in motion that flow side by side together, with a barzakh between
--> #my بحرین theory, wave surface theory of language
(to be careful with the figure of) wave --> questioning the textual case while then morphing into the unreadablity of its own answer
Giovanni Pico de Mirandola: phantasy can strive to draw the senses to things celestial ... but if, yeslding to the senses, phantasy shall decline to apply itself to the business of virtue, so great is its power that it afflicts the body and beclouds the mind, and finally brings it about that man divests himself of humanity
(@Aela?)
imagination according to:
Kant + Hume combining and synthesizing agent
-what new materialism has to say about the imaginal?
Jungian archetype --> extra-individual, suprasensory world
Frankfurt school + Althusser saw collective unconscious as fascistic
*(my) material practices of unlearning:
•pretending i don't know --> enactment / acting
•(to try) forgetting --> clearance / erasure
•sleep-walking --> closing the eyes of certain perceptive stories, and become available to another
•the “let's not assume...” --> “in advance” of a the assumption
•
contemporary Western thought, tired of the sovereign subject, is trying to conceive of an extra-subjective reality that binds individuals ethically to others and to history --> this is totally apass :)
-contemporary Western thought (evident in Butler, Foucault, and many others) is seeking a politically efficacious concept of the collective imaginary*** (a positive conception of alterity, of an outside that inspires the imagination to create)
ajayeb for me is an alterity (of an quasi outside--not quite inside) that inspires the imagination to create (--> imagination is always creative)
ajayeb: alterity of a world that inspired (and inspires) storytelling and imagination (to create beings)
since Sohrevardi the islamic philosophy has abandoned substantialism for process
Sadra's approach:
•process ontology
•critique of abstraction
•celebration of singularity
God = neccessary being واجب الوجو[...]
(173778)[...notes/sohrevardi notes.txt]%83.8[...]r />
Sadra's approach:
•process ontology
•critique of abstraction
•celebration of singularity
God = neccessary being واجب الوجود
(tashkhis-e vojud تشخیص وجود) modulation of being <--> individuation (تشخص tashakhos)
ذات مخصوص, فرد مشخص معین, وجود جزئی اشیاء --> موجودی است که از نظر قانونی می تواند موضوع حق قرار بگیرد
=/= شخص ناپیدا =/= hayula
[tashkhis (everyday gesture of recognition of something gheir-shakhsi) ==>? tashakhos]
(Simondon:) individuation is prior to individuals, and individuals are simply symptoms or effects of individuation --> very processual
harkat-e johari حرکت جوهریtranssubstantiation, trans-substantial movement
*harkat-e johari respects the potential for intensification [= the capacity to know, act, and fully participate in the flow of being --and--> continual intensification;] in all things (including hayula)--> Miyazaki's faceless monster's ‘act of beiong’ (is efficaciously real in a Sadrian way)--> *Sadra's great refiguration is that he formulates the ‘act of being’ itself as the most real
-Miyazaki's monster (and Attar's San'an) is moved by love, it is the energy that traverses and transforms them; it is the best thing to be moved by. before, they are, in themselves, illusory and perishing
-Miyazaki's monster episode animation expresses how substance yields to process --> خونابه اى plasmaticness of the animated line: freedom from ossification استخوانى شدن (#Rigs), the ability to dynamically assume any form (Gunning) --> change occurring واقع from within + propelled سوق from without
Sadra's matter: place of nonexistence and absence (=? hayula)
hayula: form of the natural, elemental body
in Sadra:
•the plant(‘s form) (= vegetal soul) is animal
•the animal(‘s form =? surat صورت) (= sensate substance) is human
•the human...
physical acts of perception
(a typical account:) the stronger the imaginal soul, the less distracted it is by the body, the more manifestly imaginal images will appear
fotuhat فتوحات or tazkirat تذکره is the stories of the intensity of their being, actualization, and certainty of effect
(Attar's stuff, articulate Sadra)
saryan-e vojud سریان وجود, *flow of being* (across the perceptible entities we encounter:) [the imaginal power working through them:]
•hear a person's say
•notice a weed growing
•smelling a...
•cognizing an image...
•touching a pig's nose [San'anian]
•
bodily senses can contact the divine presence, make contact, make a call (in Hafez, San'an's miscall)
•the imaginal realm is[...]
(173780)[...notes/sohrevardi notes.txt]%83.8[...]a's great refiguration is that he formulates the ‘act of being’ itself as the most real
-Miyazaki's monster (and Attar's San'an) is moved by love, it is the energy that traverses and transforms them; it is the best thing to be moved by. before, they are, in themselves, illusory and perishing
-Miyazaki's monster episode animation expresses how substance yields to process --> خونابه اى plasmaticness of the animated line: freedom from ossification استخوانى شدن (#Rigs), the ability to dynamically assume any form (Gunning) --> change occurring واقع from within + propelled سوق from without
Sadra's matter: place of nonexistence and absence (=? hayula)
hayula: form of the natural, elemental body
in Sadra:
•the plant(‘s form) (= vegetal soul) is animal
•the animal(‘s form =? surat صورت) (= sensate substance) is human
•the human...
physical acts of perception
(a typical account:) the stronger the imaginal soul, the less distracted it is by the body, the more manifestly imaginal images will appear
fotuhat فتوحات or tazkirat تذکره is the stories of the intensity of their being, actualization, and certainty of effect
(Attar's stuff, articulate Sadra)
saryan-e vojud سریان وجود, *flow of being* (across the perceptible entities we encounter:) [the imaginal power working through them:]
•hear a person's say
•notice a weed growing
•smelling a...
•cognizing an image...
•touching a pig's nose [San'anian]
•
bodily senses can contact the divine presence, make contact, make a call (in Hafez, San'an's miscall)
•the imaginal realm is populated by singularities, every changing and infinite
•the imaginal faculty is of extreme presence, of intensification
(in this case ‘realm’ and ‘faculty’ bleed into eanto each other's categories)
(let's get) creatively imaginal
accurate and attractive
***imagination is (definitely) not closing your eyes and dreaming, but being completely present to the world, committed to it and affected by it*** (to perceive something in its intense singularity)
مشاهده moshahede = contemplation
the infinate flux of visible phenomena (Kracauer)
قلمکار calico-world
چلوار
kaleidoscopic mountains
what was Sadra looking (moshahede) at?
•linear modeling of time --> clock time
•intensive model of time ==> movement across the “real” axis
effectively panpsychist: every entity is conscious, has a soul, and potential to intensify; minds in a world of minds
Whitehead's concept of transformative togetherness
ontological vitalism: exist ==> consc[...]
(173781)[...notes/sohrevardi notes.txt]%83.9[...]ccurate and attractive
***imagination is (definitely) not closing your eyes and dreaming, but being completely present to the world, committed to it and affected by it*** (to perceive something in its intense singularity)
مشاهده moshahede = contemplation
the infinate flux of visible phenomena (Kracauer)
قلمکار calico-world
چلوار
kaleidoscopic mountains
what was Sadra looking (moshahede) at?
•linear modeling of time --> clock time
•intensive model of time ==> movement across the “real” axis
effectively panpsychist: every entity is conscious, has a soul, and potential to intensify; minds in a world of minds
Whitehead's concept of transformative togetherness
ontological vitalism: exist ==> consciousness
reality precedes abstraction -->
for Sadra “point of view” is a distraction (for vojud وجود)
•perspectives
•names
•quiddity
--> because the positing of names and description is in correspondence to concepts and universal meanings, not in correspondence to existential identities and external/concrete forms (Sadra)
=/= Avital and Kohn --> but they do in amazonian forest semiotics
--> my point of departure with Sadra. i am tracing transfigurative signs of the flesh in practices of storytelling --(or not)--> Sadra emphasizes that imagination is better able to grasp Being: concepts are too static to capture/grasp the act of being (--> are they?! we have to deal with them anyway: wild facts, fables of practice, images are concepts, etc.)
ماهيت quiddity --> that which is understood (=/= being --> that which is experienced)
quiddity in Sadra is like the habits that Peirce and Bergson grudgingly accept as necessary for thought, though they need to be swept away for creativity to emerge. hence the importance of intuition for Bergson and Sadra, and of induction for Peirce. (Marks)
}--> (my departure:) a point of research branch for me: “to swept away quiddity”, is another story possible?
images have the power to multiply --> and other “sticky” things?
(like Sadra and Marks) i also prefer images that do not simply confirm general categories of what can be thought but undermine them with singularities that stimulate the imagination (=/= The Black Mirror tv series)
(destructive delusions, ideological images,) true visions and hallucinations --> the disappointment in hearing the deja vu
-deja vu is the dream of remembering
the divine outside
an immanentized imaginal real to be the source of truthful visions
to read Qur'an (or any text) as if it has been revealed to you
the visions of the imaginal are nonstatice images [...]
(173782)[...notes/sohrevardi notes.txt]%84[...]of the islamicated imagination --> the imaginal ecological consciousness
[title]
*imagination in rational thought [logocentrism]:
myth, symbol, and metaphors used as part of rational dialogue
--✕--> other ways of bringing the unthought [beyond] into the thinkable }--> tasavof
--✕--> other ways of bringing the far into the wondrous (~ the active imaginal) ==> as a basis for practical concepts }--> ajayeb
}--> beyond the official discourse
a time-specific (contingent) truth that intensifies as more people engage with it
[like all the concepts and metaphors we are working and patterning in apass]
...................................
Malabou's plasticity (<--✕-- différance)
the subject is plastic (~= malleable, =/= elastic), it never springs back into its original form, it can explode
[we are now dealing with a (highly adaptable, flexible, and disciplined) rational autonomous subject in a post-industrial and global world]
neuronal subject
mojud-e dahri-e ma'ghul
...................................
[...] اسم اعظمِ
esme a'zam
reality has an autor --> author always has a proper name
Alice (in wonderland): words can have many meanings
Haraway: the question is: which one (of many meanings) is to be {the master (meaning)}--> problem of art criticism in iran --> *let's resource aesthetics* / in iran we need more “making-with” and “make-kin” rather than “criticize” or “grounding” (of criticism) or...
[*]master: one with power to dispose something, male head of house, conqueror, a man skilled in something --> *one holding this title*
-->[*]to author: to have the power to originate, to name [#Beyzai seeking to produce natural iranian knowledge] (Sohrevardi who learned to write and speak, also must decipher a text, the book of nature, authored legitimately by islamicated inheritances...)
-Haraway discussing women's travail to construct a voice, to have authority, to author a text, to tell a story
-modes of telling (that we adopt in our attempt to produce authority)
(اسم اعظم esme a'zam -->) knowers--on top --> (usual tricks) to recede while substituting a fetish (of self) --✕--> subject and object can cohabit without the master-slave domination
sexist science
?am i laying: a foundation for an epistemological [...]
?do iranians need this:
•theories which are the heritage of Greek science (and of the scientific revolution of the 17th century)
•an epistemology (informing our inquiries) be a family member to existing theories (of representation and philosophical-realism [that which Holakouee promotes for “modern” iranian]) (--> to avoid the problem of epistemological anarchism: an epistemology that justifies not taking a st[...]
(173783)[...notes/sohrevardi notes.txt]%84.1[...]ritage of Greek science (and of the scientific revolution of the 17th century)
•an epistemology (informing our inquiries) be a family member to existing theories (of representation and philosophical-realism [that which Holakouee promotes for “modern” iranian]) (--> to avoid the problem of epistemological anarchism: an epistemology that justifies not taking a stand on the nature of things is of little use to women trying **to build a shared politics** [Mehdi is angry at the sculpture community because they embody that failure])
•(to adopt) a radical form of epistemology that denies the possibility of access to a real world and an objective standpoint
•noninvasive knowing (such as Sa'di) and prediction and control (#Olearius)
•(authority and power, as Beyzai is after,) to name/give the world a new identity, a new story
•accurate rendering of an idiosyncratic process of sensory overlap and association
•
•
[*]biology: modern origin story
biology tell tales about origins, about genesis, and about nature
biologizing
[what is the word made of, what is the flesh made of]
***(Haraway highlights) an inherited knowledge through the paternal line: the *word* was Aristotle's Galileo's Bacon's Newton's Linnaeus's Darwin's; the *flesh* was woman's --> and the word was made flesh, naturally
(in Europe, from 15th to 18th century, transformations of [both] metaphors [and social systems]:) female nature --from--> nurturing mother --to--> patient-resournce
--> capitalist forms of patriarchy: *merchant تاجر seeing dialectic of apocalypse* (TV series such as West World, etc.)
[the book of nature]
nature is authored (by somebody)
(power +) autorship ==(fabricates)==> reality
Milton's justification of the ways of God, [to tell stories]
*(how many times we[?] are) forced to read a book in a language that signifies our lack, our difference*
two rhetorical strategies for contesting (جنگیدن برای) a voice (-to set the terms of speech that define good knowledge):
1- reinterpreted the origin story to get it right the second time
2- rebelliously proclaimed a totally new story
(Olearius does the same with iran and his european audience,) [Haraway on] Barash “reveal to the popular audience the inner voice of biology, the cake of nature under the icing of culture, the biogrammer of genes structuring the message of the organism--all that modern people structuring the message of the organism--all so that modern people might come to know themselves and fulfill their potential. Barash maintains that biology is the most powerful tool in the humanist project to know and achieve the self.”
phallic language
sociobiologica reasoning (<-- so dominant[...]
(173784)[...notes/sohrevardi notes.txt]%84.1[...]lack, our difference*
two rhetorical strategies for contesting (جنگیدن برای) a voice (-to set the terms of speech that define good knowledge):
1- reinterpreted the origin story to get it right the second time
2- rebelliously proclaimed a totally new story
(Olearius does the same with iran and his european audience,) [Haraway on] Barash “reveal to the popular audience the inner voice of biology, the cake of nature under the icing of culture, the biogrammer of genes structuring the message of the organism--all that modern people structuring the message of the organism--all so that modern people might come to know themselves and fulfill their potential. Barash maintains that biology is the most powerful tool in the humanist project to know and achieve the self.”
phallic language
sociobiologica reasoning (<-- so dominant)
Star Trek --> sociobiology promises more than knowledge of the self; it also promises, like all humanisms, human unity, a real togetherness of nature beneath the merely verbal icing of culture
in the (rhetoric of persuasion by) patriline [/ patrilineal naming] of sociobiology --> [the “ultimate message” of sociobiology in] (Planet of The Apes, Terminator,) Star Trek:
•a doctrine of necessary biological determinism of all the chief forms of domination which are especially driven by the motors of ruthless competition and dominance
•(the identification of) the proper expert
•cracking the code of nature's secret voice
•*knowing how to read the word, how to access the value of the coin ==gives==> the power of determination to those who use those tools*
***(?how and which objects of knowledge become/are) a tool in the search for the self --> ending regularly in the discovery of the totalitarian object: nature, gene, word
@Nicolas {(the question of) sulf-fulfillment made possible by revealing the common coin, the medium of exchange, the equivalent that defines reality, the generator of meaning}
skin-encapsulated egos
(epidermis)
code-gene-coin-word
(in Barash's evolutionary biology:) parental investment <--> cost-benefit analysis
(capillarity of power relations)
the import of the questions
****
the rhetoric of expert --> the expert touching the elephant -->{"the experts, then, were assembled to mediate and interpret the marital squabble between scince and humanism and to show their higher unity. and they spoke--individually, authoratively, joined in debate by the power of editors and panel moderators--in the rhetoric to which we have his version of the history of science adopted, so that the legitimate lineage could be established.”
logic of __[domination, determinism, , ,] embeded in (fashioning) the tool of __[word, , ,]
[...]
(173785)[...notes/sohrevardi notes.txt]%84.2[...]ledge become/are) a tool in the search for the self --> ending regularly in the discovery of the totalitarian object: nature, gene, word
@Nicolas {(the question of) sulf-fulfillment made possible by revealing the common coin, the medium of exchange, the equivalent that defines reality, the generator of meaning}
skin-encapsulated egos
(epidermis)
code-gene-coin-word
(in Barash's evolutionary biology:) parental investment <--> cost-benefit analysis
(capillarity of power relations)
the import of the questions
****
the rhetoric of expert --> the expert touching the elephant -->{"the experts, then, were assembled to mediate and interpret the marital squabble between scince and humanism and to show their higher unity. and they spoke--individually, authoratively, joined in debate by the power of editors and panel moderators--in the rhetoric to which we have his version of the history of science adopted, so that the legitimate lineage could be established.”
logic of __[domination, determinism, , ,] embeded in (fashioning) the tool of __[word, , ,]
red-baiting: those who oppose the truth of a selfish world are self-deceiving MArxists
setting the original terms of discourse <-- dont't!
rhetorical inheritance (<-- my research)
somatize our oppression. @Hoda
“what we must begin to give voice to as scientists and feminists is that there is no such thing, or place, as underneath it all.” (Leigh Star)
(@apass) locus for research: us who speak to each other is the changing, moving, complex web of our interactions, in light of the language, power structures, natural environments (internal and external), and beliefs that weave it in time
@Marialena, (strategies emerging from/for) ...feminists to begin with the heritage of names in a patriarchal voice
Museum of Comparative Zoology
* facts are theory laden --> theories are value laden --> values are history laden *
•animal model research is full of illogical shoddy evidence and special pleading (Lila Leibowitz & Ruth Bleier)
•relations of aggression and gender (Freda Salzman)
•similarities in sociobiology and biosociology (Marian Lowe & Ruth Habbard)
•lateralization in neurophysiology (Leigh Star)
•medicalization of moral-political issues through transsexual surgery (Janice Raymond)
•**everything is a cultural institution** (animal studies applied to humans, science is a cultural institution)
•upright stance and times of divergence between ape and hominid lines have been arenas of mortal combat in evolutionary theory more than once
how science becomes official
“evidence becomes a hero of mine"
[...]
(173786)[...notes/sohrevardi notes.txt]%84.3[...]g reality --> what plays major role in generating reality and legitimator of new realities in iran?
research question of storytelling:
***what are the rules of interpretation that make any story unequivocally readable?
(Haraway shows) the epistemological and political problems of humanism and realism latent (or patent) in feminism
two things i am teaching myself (since 3 or 4 years):
1- how to hold someone else's speech --> دیگری چه گفت؟
2- how to sustain a discussion --> چطور بحث را عوض نکردن؟
...................................
*bad geography: insult, tohin, similar to trauma, they don't have an concret external object (yet they create them), it is a register of an event, affectual implosion of a percept
insult dones't exist out there, (tohin kardan vojud khareji nadarad), it is in the inside --> is that why tasavof works and labors with insult?
...................................
(also in apass, dancers and choreographers, are the children of modernism art of De Kooning) reaching inward to find within the body that sublime thing (Deleuze calls) the *figural* [=/= (iranian miniature's) sublimity of the infinite (<-- Aela testing this, under ‘mysticism'~-> state of constant openness ==> transformative relation between self and other)]
we can trace the (seductive power of) fana فنا in contemporary media art (Hoda's sublime digital-rhythmic embodiments? --> transcendental desires remain questionable)
doctrine of the minimal: smallest unit is the atom or point =/=
doctrine of Zaher/Baten: smallest unit is the fold*** ==> zoomorphic writing, infinitesimal
(mysticism:) a system of measurement based (not on the point, rather) on the fold
Star Trek --> extensive universe of the infinite =/=
tasavof --> intensive universe of the infinitesimal
apotropaic, turning away evil ~=
memory sticks, ward off the fear of data loss
...the letter ceases to be a *figure* and becomes a *field*
...................................
#comparative reading of Hedayat's The Benedictions (Afringan آفرینگان) and Sohrevardi's ghorbat gharbia (رساله غربةالغربیة)
...................................
@Ali's knowledge is like ‘face recognition’ (~ cannot say how he cognizes a “know” yet he does)
Ali: daneshe hozuri + politics (which is a secular knowedge, Sachlich, based on scales, measures, and divisions)
*intellect (? can never be merely:)
non-propositional knowledge ~= daneshe hozuri دانش حضوری
~-> the idea of non-mediation and direct awareness ~-> internal memory (~->? belief)
=/= descriptive knowledge, propositional knowledge, knowledge of propositions (“know-that”) ~-> explicit knowing <-- why am i pra[...]
(173787)[...notes/sohrevardi notes.txt]%84.4[...] works and labors with insult?
...................................
(also in apass, dancers and choreographers, are the children of modernism art of De Kooning) reaching inward to find within the body that sublime thing (Deleuze calls) the *figural* [=/= (iranian miniature's) sublimity of the infinite (<-- Aela testing this, under ‘mysticism'~-> state of constant openness ==> transformative relation between self and other)]
we can trace the (seductive power of) fana فنا in contemporary media art (Hoda's sublime digital-rhythmic embodiments? --> transcendental desires remain questionable)
doctrine of the minimal: smallest unit is the atom or point =/=
doctrine of Zaher/Baten: smallest unit is the fold*** ==> zoomorphic writing, infinitesimal
(mysticism:) a system of measurement based (not on the point, rather) on the fold
Star Trek --> extensive universe of the infinite =/=
tasavof --> intensive universe of the infinitesimal
apotropaic, turning away evil ~=
memory sticks, ward off the fear of data loss
...the letter ceases to be a *figure* and becomes a *field*
...................................
#comparative reading of Hedayat's The Benedictions (Afringan آفرینگان) and Sohrevardi's ghorbat gharbia (رساله غربةالغربیة)
...................................
@Ali's knowledge is like ‘face recognition’ (~ cannot say how he cognizes a “know” yet he does)
Ali: daneshe hozuri + politics (which is a secular knowedge, Sachlich, based on scales, measures, and divisions)
*intellect (? can never be merely:)
non-propositional knowledge ~= daneshe hozuri دانش حضوری
~-> the idea of non-mediation and direct awareness ~-> internal memory (~->? belief)
=/= descriptive knowledge, propositional knowledge, knowledge of propositions (“know-that”) ~-> explicit knowing <-- why am i practicing this? (i say things like “this is this...”) and yet not transfering without the ‘knowing subject’ (depending on close interaction, shared understanding, trust, and even love. in combination with my performances that are like that, thinking on the fly =/= storage and retrieval of conceptual knowledge) [in ajayeb.net i pretend i am coding articulated knowledge in explicit aggregation and appropriable without the ‘knowing subject’ but it is not. it is also part of something personal, distributive, and contextual], [my education in setar was tacit and cognitive apprenticeship, situated cognition,]
=/= “know-how”, procedural knowledge, tacit --> embodied characteristic of the expert who acts without explicitly reflecting on conditions of its involvement (body's nervous system + endocrine system دستگاه درونریز)
“know-who” (knowledge of networks)
(Gibson's) affordance --> relational account of perception (=/= encod[...]
(173788)[...notes/sohrevardi notes.txt]%84.4[...]theism: a way out of any and all ideological systems
theological questions + mistrust of political hopes
to replace god with a political messianism, nation or state,
“disenchantment of the world = death knell for man” (?)
nonhumanist atheism: determined opposition to foundational concepts of man, knowledge, and truth (=/= critically rethinking problems of anthropotheism, of transcendence, of finitude)
critique of idealism = critique of transcendence
1920s: atheist humanism = idealist arguments about the capacity of the human mind (to transcend and objectively pattern the things that compose the world around it)
might and violence of ideologies relied on definitions of humanity (that made this violence not only plausible and rational, but almost necessary --> communism and colonialism)
Sartre's postwar minimal humanist commitment --> “existentialism = humanism”
-call or claim to failure of foundations and of man's status in the universe ultimately called up a new ethical command --> call for man to decide and to commit politically (--> atheism + political humanisms + old metaphysical commitment)
atheist political theology
Kojeve, Bataille, Sartre, Koyre, Heidegger, Adorno
mysticism of progress, self-perfection, and history
their anti-utopian and antiprogressivist claims and that found expression in: Blanchot (The Most High), Bataille (Summa Atheologica), Camus (The Myth of Sisyphus), Beckett (Endgame)
figuration of finitude
critique of dreams of transparency
replace transcendence with excess or escape (<-- mystical background...)
=/= un-self-conscious humanist mysticism
secular interwar Europe's raising the human subject to all-powerful status ==> techno-scientific apocalypse --> waste of hope in the self and in the rhetoric of equality and humanism
(2)
philosophical antihumanism
human in suspension and deny that it owns or controls his own specificity and particularity
--> negative theology
denial to man of positive knowledge of divine nature
withdrawal from the possibility of first defining what is specifically human
=/= world deemed anthropocentric and subjectivist
•*reformulates the question of man, locating him in conceptual systems led by notions, such as Being, reality, society, or language* (--> to define him “negatively”)
•problematization of human subjectivity
--> modern determinations of “the human”
(Diderot in Encyclopedie:) “man: a sensing, reflecting, thinking being, which freely traverses the surface of the earth, which appears at the head of all other animals over which it reigns, which lives in society, which has invented the sciences and the arts, which has its own notions of good and evil, which gives itself masters, which makes its own laws, etc."[...]
(173791)[...notes/sohrevardi notes.txt]%84.6[...]ch gives itself masters, which makes its own laws, etc.”
•anthropocentrism of modern thought (Diderot --> “why do we not introduce man into our work the way he is placed in the universe? why do we not make him a common center?”)
•(18th and 19th century) offering a hierarchy and linking the human to a privileged one among them--to reason, understanding, sensation, the passions, consciousness, the intellect
he can no longer claim to be capable of scientifically understanding the entire world
(Kant in Logic, @apass, three core questions guiding his critical project:)
•what do i know?
•what may i hope for?
•what ought i do?
•what is man?
}--> [*]humanism: mobilization of a foundationalist concept of man
=/= tradition of identifying man with a certain feature, aspect, or property that embodies or expresses his nature
=/= the Platonic-christian idea that man possesses an eternal soul
=/= Feuerbachian-Marxist approach that sees Man as his own goal
=/= the idea of a human nature that is given, foundational, single, or readily available
“death of man”
Heidegger's Letter on Humanism
Kojeve's second note on “the end of history”
Althusser
Foucault's concluding chapter to The Order of Things
Derrida's The Ends of Man
(existentialist entrapment of man in his world, #alienation)
(in Being and Time) Heidegger's Dasein ==>
•stripping man's shared element down to its being-there
•subsumes and displaces the humanity of man
•rejection of the I as an absolute, independent subject that approaches a world largely separate from it
--> from ontic determination --to--> ontico-ontological determination [of human]
*the humanity of Dasein remains and must be understood as derivative of both its ontic and ontological status
metaphysical presupposition (that he cannot claim to be capable of fully describing or understanding natur) -->
(human approached and understood only in terms of) *results* or *side-effects* (of language, existence, history, phenomena):
•in phenomena: man finds himself thrown in the world of phenomena and life; he is not grounded in some transcendental fashion (Heidegger, Kojeve, Malraux, Sartre, Beaufret)
•in language: he is an interpreter of signs and symbols that form part of greater systems independent of his individual will
•in history: he is constructed and operates within cultural, religious, and philosophical limits imposed on him
•
[and] these systems are not consequences of man's creative activity, desire, or will
they are domains in which he finds himself
}--> *the human in man comes to mean less and less* ==> *we can only know what his approach to others (and other things) can reveal*
emergence of [...]
(173793)[...notes/sohrevardi notes.txt]%84.7[...] intellectual Left]) heritage to us (to artists): the alternative to bourgeois individualism [can be achieved] through commitment to a justice based on a quasi-Marxist notion of human dignity --> the *uprooted, cultured, and powerless individual* who struggled against the nation-driven, science-executed destruction wrought by (arid and morally bankrupt) modern warfare [---> go to forensic architecture, apass] --> (the idea that death of man can be averted through) ***a recognition of the heroism of the resistance*** + turn to human creativity
how i have used a non-western voice (“i am from outside the west”) to provide for myself an escape from political categorization + claiming the knowledge of an insider and enjoying the analytical clarity of distance --> i make claims both *expertise in* and cool-headed *distance from* the essence of europe
(technique of) epistolary exchange
(to think of Kantian cosmopolitanism a) a genuine model for commitment =/= outdated illusion
...................................
research method (a heritage of surrealism:) exquisite corpse technique --> (unpredictable and) innocent inventiveness
...................................
for Sohrevardi and Avicenna: nature = chah چاه shahr gheyravan (material of nature/world: ghir قیر) --> zolmatkade ظلمت کده
#comparative reading of stranded
ghorbat gharbia --> Crusoe
•daryaye sabz دریای سبز (green sea) = donyaye mahsusat دنیای محسوسات (phenomenological world)
•دایه daye = nafse nabati (vegetal self)- khahar sister = alame made عالم ماده (hayula هیولا) --> (you should) wrap it in azab عذاب
•woman = shahvani شهوانی carnal, pas-mandani پسماندنی (the one who stays, Lot's wife leaving the catastrophic city ~= mashmul-e azab مشمول عذاب) =/= salek سالک wonderer==> ba shahvat nemitavan soluk kard =/= queer mysticism
•maghak مغاک ghaar chah قعر چاه (where abe hayat is آب حیات =/= abe heyvan آب حیوان) = riazat ریاضت
from the spiritual point of view we are always at the bottom of the pit
rigid bodies
http://download.autodesk.com/global/docs/maya2014/en_us/index.html?=contextId=BULLETNODES
A rigid body is a polygonal or NURBS surface converted to an unyielding shape. Unlike conventional surfaces, rigid bodies collide rather than pass through each other during animation. To animate rigid body motion, you use fields, keys, expressions, rigid body constraints, or collisions with particles.
Maya has two kinds of rigid bodies--active and passive. An active rigid body reacts to dynamics--fields, collisions, and springs--not to keys. A passive rigid body can have active rigid bodies collide with it. You can key[...]
(173794)[...notes/sohrevardi notes.txt]%85[...]echnique --> (unpredictable and) innocent inventiveness
...................................
for Sohrevardi and Avicenna: nature = chah چاه shahr gheyravan (material of nature/world: ghir قیر) --> zolmatkade ظلمت کده
#comparative reading of stranded
ghorbat gharbia --> Crusoe
•daryaye sabz دریای سبز (green sea) = donyaye mahsusat دنیای محسوسات (phenomenological world)
•دایه daye = nafse nabati (vegetal self)- khahar sister = alame made عالم ماده (hayula هیولا) --> (you should) wrap it in azab عذاب
•woman = shahvani شهوانی carnal, pas-mandani پسماندنی (the one who stays, Lot's wife leaving the catastrophic city ~= mashmul-e azab مشمول عذاب) =/= salek سالک wonderer==> ba shahvat nemitavan soluk kard =/= queer mysticism
•maghak مغاک ghaar chah قعر چاه (where abe hayat is آب حیات =/= abe heyvan آب حیوان) = riazat ریاضت
from the spiritual point of view we are always at the bottom of the pit
rigid bodies
http://download.autodesk.com/global/docs/maya2014/en_us/index.html?=contextId=BULLETNODES
A rigid body is a polygonal or NURBS surface converted to an unyielding shape. Unlike conventional surfaces, rigid bodies collide rather than pass through each other during animation. To animate rigid body motion, you use fields, keys, expressions, rigid body constraints, or collisions with particles.
Maya has two kinds of rigid bodies--active and passive. An active rigid body reacts to dynamics--fields, collisions, and springs--not to keys. A passive rigid body can have active rigid bodies collide with it. You can key its Translate and Rotate attributes, but dynamics have no effect on it.
notes on The Rigid Bodies / (metaphysics of 3D)
the simulacrum / ideal / image --> Plato
mystic geometry --> Pythagoras (--> mathematization of the real, real ‘is’ math)
}--> what does it mean to perform 3D for these two thinkers?
fire simulation in Maya <--> cotton touching fire in Islamic philosophy
(<)> -->{
() manifest image --> shader/topology/raytracing
<> underlying (scientific?) image --> C++ / physics engine / object oriented programming
the mode of production in current 3D-biz creates a sort of cultural collateral or collateral culture (term by Lazzarato). 3D practices are arising as series of activities, not recognized as “work,” rather involved in defining and fixing artistic/cultural standards, tastes, norms, and strategically public opinion.
“is this real or fake?” (you have to click)
--> when the productive mediation is smashed to pieces and replaced by this question.
either it is ‘made’ or ‘real’
[structural imposibility, a do[...]
(173795)[...notes/notes on evangelist.txt]%85[...]nt of the (lived-)body in CG?
“the ringing of the cell phone that embarrasses us in the middle of a lecture” --> extended body
plasticity and polymorphism of our bodies (online) [Ihde]
programmers working in other programmers’ works (--not imaginative engagement with the other, rather) --through--> interfaces and folds in interpretation {tutorial voices, screen videos, scripts, help files, layers of codes and tools on each other, nested folders on one's own computer, named categories by oneself, horde of text files and renders, etc}--> these are (en-/de-)crypting extended bodies constructed of language
subjectively constructed phenomenon of the communed fold interpreted : the 3D computer programm
(=/= romantic refusal of all mediation)
-what is the nature of the technology involved in CG?
•what is the source of the somatic sense of place, if not the body (since Greeks) and animality (since Deleuze + Guattari), in the case of CG? --?-->{the way a good farmer will pick up soil and feel the dirt in his hands}
(Greek word) ‘soma’ refers to a corpse (in Homer,) not a living body (--> #lived-body)
Neither the living body as an entity nor the Mind as an entity had a name.
for Aristotle, ‘thinking’ part of the soul, had an existence from any connection to the body.
“to experience the world is the very nature of body inside out.” (Christian Hubert > John Schumacher)
a community whose members are aware of each others’ passive presence is different forms
(active =/= present)
these are issues of social subject in a technically mediated world
to look at CG embodiment relations:
•fold (Ihde)
•skill (Merleau-Ponty)
•theory of affordance (Gibson)
•intra-action (Barad)
•detour (Latour)
(Merleau-Ponty's) ‘body schema’ : space of the body = 'space of situation,’ orientation towards possible (not only existing) tasks ==> aspects of the external/virtual world
body understood in terms of their ability to enter into one's projects =/= spatial location
[what is the body schema of the hacker in CG? (an external world where there is no near or far.) what is experienced as their Gestalt? which grasp is automatically localized? what are their phantom limbs? ==> body immediately known to self]
(body as the) system of possible actions, a virtual body with its phenomenal “place” defined by 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
...................................
[...]
(173798)[...notes/notes on evangelist.txt]%85.3[...]y 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)
•an◾anatomy is always “imaginary anatomy”
•the (body-)ego is a formation of body image through primary narcissim (in terms of Oedipus complex)
•body image also incorporate external objects (implements and instruments --> intimate, vital, even libidinally cathected parts of the body) ~--> the “detachable” parts of the body: urine, faeces, saliva, sperm, blood, vomit, hair, nails, skin--all retain something of the cathexis and value of a body
-for Bergson: an image that one know from within by affections, rather than from without by perceptions: body }==> “my body” is the center of actions ==births==> representation
-for Whitehead: “self-knowledge of our bodily event” ==> (organic) conception of nature
-masculinity: body subordinate to the mind ~=>{ body: site for feminist critique
-for contemporary feminism (Grosz): body is neither a biological nor a sociological category, but rather a point of overlap between physical, symbolic, and m[...]
(173799)[...notes/notes on evangelist.txt]%85.4[...]eptions: body }==> “my body” is the center of actions ==births==> representation
-for Whitehead: “self-knowledge of our bodily event” ==> (organic) conception of nature
-masculinity: body subordinate to the mind ~=>{ body: site for feminist critique
-for contemporary feminism (Grosz): body is neither a biological nor a sociological category, but rather a point of overlap between physical, symbolic, and material conditions
the ideological representations of a “real” precultural body
[--> idealized in terms of abstract geometry, rendered primal in primates,,,]
“The theory of the body is already a theory of perception.” Merleau-Ponty
(in his studies on body, Christian Hubert quotes John Schumacher quoting) James Gibson: “The optical information to specify the self, including the head, body, arms, and hands, accompanies the optical information to specify the environment. The two sources of information coexist. The one could not exist without the other. When a man sees the world, he sees his nose at the same time; or rather, the world and his nose are both specified and his awareness can shift....The supposedly separate realms of the subjective and objective are actually only poles of attention.” (The Ecological Approach to Visual Perception)
sensuality is co-making
rituals and technologies are links between bodies and societies
(social) techniques for the inscription of locality into bodies
technology as an exteriorization of the functions of the body?
CG stands for:
•computer graphics
•computer games
•creature generator
•categorial grammar --> “==>”, “=/=”, etc
•conceptual graphs --> graph-based knowledge representation and reasoning model
•computational geometry --> geo-info-sys design
•*computational gesture* --> extracorporeal material culture
•
•(complete governance, chaotic God, commanding general, common ground, center of gravity,)
•
the well-equipped invalid (--> embodiment, Virilio)
(Foucault's radical exploration of:) body = (subject to the effects of) rhetoric of technical reason
techniques of punishment (, a “political technology”) : “an art of unbearable sensations” --to--> “an economy of suspended rights”
Deleuze and Guattari: “We know nothing about a body until we know what it can do, in other words, what its affects are, how they can or cannot enter into composition with other affects, with the affects of another body...” (what are the affects of the CG bodies?)
-for them the “body” is a discontinuous and non-totalized series of processes, organs, flows, energies, corporeal substances and incorporeal events, intensities and durations, a surface of intensities: *pure simulacra without originals*
erotogenic zones, sexuality, Freud, a[...]
(173800)[...notes/notes on evangelist.txt]%85.5[...]wer over bodiess
(traits of) cyborg:
1. boundary transgression
2. the recognition and re-scripting of myth
3. simulations of identity
4. coalitions of affinity
reembodiment of intelligence
Hubert > Serres: “My body (I cannot help it) is not plunged into a single, specified space. It works in Euclidean space, but it only works there. It sees in a projective space; it touches, caresses, and feels in a topological space; it suffers in another; hears and communicates in a third; and so forth, as far as one wishes to go. Euclidean space was chosen in our work-oriented cultures because it is the space of work--of the mason, the surveyor, or the architect. [...] My body lives in as many spaces as the society, the group, or the collectivity have formed: the Euclidean house, the street and its network, the open and closed garden, the church or the enclosed spaces of the sacred, the school and its spatial varieties containing fixed points, and the complex ensemble of flow-charts, those of language, of the factory, of the family, of the political party, and so forth. Consequently my body is not plunged into one space but into the intersection or the junctions of this multiplicity.” (Hermes, pp 44-45) (@Aela)
...................................
(feminist open-source --✕-->?) I am actually coming from a masculinist closed-source culture-thing, that is to say, my background is in masculinist black-boxed concepts of being and beyond, that means i have a different relationship with interference and parasitism
•how and when a concept becomes black-boxed? by which processes?
@Sven: what matters is the input/output, stimulus/response [--> “black-box of the beyond” (#zolmat writing)] --> transfer characteristics, data-flow, the ontology of the “internal working” : “open” exchanges inforamtion about its interactions }--> open-source is part of the tradition of anthropocene system thinking: network synthesis, system engineering, theory of the organism, evolutionary theory, thermodynamics, and world system perspective
...................................
what are the nodes of energy in interdigitalities intra-actions in human-machine relations?
***we are belonging to a set of cultures that regularly believes in the idiom of: organism =/= technology
--> this little ontological dichotomous device is doing serious worldings, making and destroying worlds
technologies of descriptive practices
technology is descriptive practice
technology: anything describable as a technology --> idiom اصطلاح
...................................
[title]
age of stone, and stories for computers
...................................
(#workshop in Stuttgart 11.04.2017 with Femke http://pad.constantvzw.org/p/possiblebodies.rigging)
provisional sketch for a workshop on “R[...]
(173801)[...notes/notes on evangelist.txt]%85.6[...] field, narrative, text, environment, etc
whenever you give a definition (a metaphor, a concept) and work with it, and find yourself committed to certain findings, tracings and meanings because of that: you are working with a Rig. that is to say: Rigs are definitional structures, not arguments themselves, but their conditions.
then the question would be: when do you know that it is time to dismantle a Rig? how to recognize, learn to reuse or repurpose old Rigs?
in CG the business of Rigging and Rig-making is handed to the engineering talent and point of view, it has made a pure technical problem.
skeletal, it's all about the ‘arm’
http://www.toxik.sk/img/maya2011_ya.jpg
an arm is a spaciotemporal particularity
the organisms that crafted in their bodies the subphylum vertebrata, a terrestrial technology for moving the flesh.
the images we make are made in the image of the one-with-arms
mechanical
bipedal
facial
quadrupedal
many arms and legs
spinal
surficial
hair
feather
rain Rig by محمد عبدالله
eqFUnFPcuwg
an Optimus Prime transformation Rig by Eske Yoshinob
VDrAzeNS2pk?t=28
(strictly) possible tranformational arrangements
how a being is Rigged into transformational particularities
in this sense, the question of the Rig is ontoloical, specially in a world populated by devices and techniques, interfaces and folds upon folds, constructions that do things for another constructions, Rigs that translate
kinematic equations, inverse kinematics, the math of it is called the Jacobian inverse technique
https://upload.wikimedia.org/wikipedia/commons/7/76/Arc-welding.jpg
https://upload.wikimedia.org/wikipedia/commons/2/2c/Modele_cinematique_corps_humain.svg
“In robotics, inverse kinematics makes use of the kinematics equations to determine the joint parameters that provide a desired position for each of the robot's end-effectors. Specification of the movement of a robot so that its end-effectors achieve the desired tasks is known as motion planning.”
https://en.wikipedia.org/wiki/Inverse_kinematics
{\frac {\partial p_{i}}{\partial x_{k}}}\approx {\frac {p_{i}(x_{{0,k}}+h)-p_{i}(x_{0})}{h}}
...................................
Maya's interfacial iconograhies
...................................
how do we animate quadrupeds, invertebrates, phyla, rotifera (wheel-animals), and so on; for each a mathematics must be invented in order and terms of digital computationality.
“anatomy” is always “imaginary anatomy” (in CG, comtemporary dance, medicine, love, etc.)
a skin has to deal with:
“Global Stiffness Structural Optimization”
Rig talks to mesh, telling it how to move, ho[...]
(173802)[...notes/notes on evangelist.txt]%85.8[...]anded to the engineering talent and point of view, it has made a pure technical problem.
skeletal, it's all about the ‘arm’
http://www.toxik.sk/img/maya2011_ya.jpg
an arm is a spaciotemporal particularity
the organisms that crafted in their bodies the subphylum vertebrata, a terrestrial technology for moving the flesh.
the images we make are made in the image of the one-with-arms
mechanical
bipedal
facial
quadrupedal
many arms and legs
spinal
surficial
hair
feather
rain Rig by محمد عبدالله
eqFUnFPcuwg
an Optimus Prime transformation Rig by Eske Yoshinob
VDrAzeNS2pk?t=28
(strictly) possible tranformational arrangements
how a being is Rigged into transformational particularities
in this sense, the question of the Rig is ontoloical, specially in a world populated by devices and techniques, interfaces and folds upon folds, constructions that do things for another constructions, Rigs that translate
kinematic equations, inverse kinematics, the math of it is called the Jacobian inverse technique
https://upload.wikimedia.org/wikipedia/commons/7/76/Arc-welding.jpg
https://upload.wikimedia.org/wikipedia/commons/2/2c/Modele_cinematique_corps_humain.svg
“In robotics, inverse kinematics makes use of the kinematics equations to determine the joint parameters that provide a desired position for each of the robot's end-effectors. Specification of the movement of a robot so that its end-effectors achieve the desired tasks is known as motion planning.”
https://en.wikipedia.org/wiki/Inverse_kinematics
{\frac {\partial p_{i}}{\partial x_{k}}}\approx {\frac {p_{i}(x_{{0,k}}+h)-p_{i}(x_{0})}{h}}
...................................
Maya's interfacial iconograhies
...................................
how do we animate quadrupeds, invertebrates, phyla, rotifera (wheel-animals), and so on; for each a mathematics must be invented in order and terms of digital computationality.
“anatomy” is always “imaginary anatomy” (in CG, comtemporary dance, medicine, love, etc.)
a skin has to deal with:
“Global Stiffness Structural Optimization”
Rig talks to mesh, telling it how to move, how to be.
how we evolved from jelly to skelletal? something tense, intensified in space, some flesh attached to it. how the concrete mineral came back to assert itself in the terms of bones of the organism?
(a mesh is a matrix of points in which the neighboring points only matter to eachother. mesh is the result of the study of topology in mathematical notions of space and structure, with demands of an industry interested in the representation of surface. mesh is interested by creatures that have a skin, and have stakes in tactility?[...]
(173803)[...notes/notes on evangelist.txt]%85.8[...]
media-technical innovation
3D animation industry --> new modes of disposal of the dead
-not on the side of life
phantasm of the missing child
(retrofashion and charge of child abuse)
modern military + *techno-mediatic expansion*
memory pictures
tableaux vivants
technologization
massification
teenagerization --> totally SM, friendly, cool, into being popular
...................................
the spaces between decent bodies
#waiting for render: relations between hacker as organism and the computing beast
what is being processed? intra-actions of both CPU and gut.
*waiting for a slow render to finish, i used to enjoy the process. unfinished renders, slow computers, lag, and queer forms of waiting
[title]
/waiting bodies and slow computing
/differentiated constitutions of the waiting body and the nunhuman computational labor
compositional waiting --> Stewart's attunement
the labor of the CPU, the graphical interfance, and the waiting body of the hacker are in an orientation (--> what am i asking here?)
(Alberti: among the Matis) the practice of ‘curare watching’ (the hours spent observing the process in excess of practical necessity) ["waiting,” looking at unfinished render...] is fundamental to the efficacy of the poison --> the physical and mental experience of making something has an impact on its ultimate properties
...................................
#a comparative software study: principles of worlding in Maya/Blener, Softimage, Houdini
which definitions are postponed?
•objective: that which is instantly defined
•subjective: that which its definition is postponed
change--{time, space, matter}-->
touch--{time, space, matter}--> data flow
in Maya
representation is postponed --> subjective mode of Maya --> an sculpturalist ontology?
in Softimage
the distinction between spatiotemporal modifiers is postponed --> dynamics paradigm?
(the viewport partial renderer in Softimage is part of the phenomenological experience of enacted interface =/= Maya's renderer pops up in another window) 4697942
in Houdini
the definition of the onject is postponed
*which differences are delayed in different 3D software applications?
(the difficulties of clean translation between them)
(when I was working as a 3D generalist I always reworked the default scence, setting up rigs to begin with...)
begining with:
•void
•camera
•light
•chaos
•soup
•turtle's back
•absolute geometry
•ornament
•
how the Latin language in software[...]
(173804)[...notes/notes on evangelist.txt]%86.1[...] />
(Barad's sentences are long in a way for the reader to feel all those particular words in one breath)
(in medical practices) the machine becomes the interface between the objectification of the spacific body under experience (for example the fetus) and subjectivation of the technician, physicianm engineer, and scientist.
...some ontologies:
•classical realist: posit some fixed notion of being that is prior to signification
•Kantian transcendentalism: being completely inaccessible to language
•linguistic monism: being completely of language
•Baradian agential realism: phenomena are constitutive of reality
...................................
kinetic, energies expressed in variables
integrated definitions:
•movements of an isolated body
•in detachment with the rest of the world
•linear function of time
•all energy is kinetic
•value of “potential energy” is zero
...................................
metallurgy concerns matter in movement
matter-flow
what about the 3D hacker? what is in flow?
form is ever-emergent =/= pre-determined -->? default
[Alberti on northwest Argentina first millennium ceramic vessels:] potters’ bodies were shaped irrevocably by their skilled practice
objects they made were never complete ==> they were aligned with others’ concerns ==> they were drawn into potters’ social identities --> into the category of potter
*skill and ontoloical risk [--> question at CG artist]
-becoming subject to the processes they are involved in --(this commitment)--> involves them in both the task and its ongoing material consequence
skilled practices situated as the mediator between one realm and the other =/= (in Amazonia) where natural and cultural processes are not distinguished in the same way, skill is conceived far more broadly and is not an exclusively human capacity
(for Kuna) [*]skill: a mark of the maker's openness to alterity, learned in dreams from animals that lost the ability to perform those activities in mythic times, it not only acts upon surfaces or moulds forms; it also transfers qualities
skill matters (=/= gauge of technical action applied to raw material--like the case of The Magicians)
hackers and potters
(potters’ identities were vulnerable, how about hackers after a millennium?)
CG artist's intervensions in 3D materials (concidered active)
(we are living in) an inconstant world in which materials (including computers?) were lively and equally capable of subjectivity
(conventionally conceived) polygon modeling: reproducing, or representing a mental image of a completed body-pot
*?how CG artist can learn, like La Candelaria pot[...]
(173805)[...notes/notes on evangelist.txt]%86.3[...]tial realism: phenomena are constitutive of reality
...................................
kinetic, energies expressed in variables
integrated definitions:
•movements of an isolated body
•in detachment with the rest of the world
•linear function of time
•all energy is kinetic
•value of “potential energy” is zero
...................................
metallurgy concerns matter in movement
matter-flow
what about the 3D hacker? what is in flow?
form is ever-emergent =/= pre-determined -->? default
[Alberti on northwest Argentina first millennium ceramic vessels:] potters’ bodies were shaped irrevocably by their skilled practice
objects they made were never complete ==> they were aligned with others’ concerns ==> they were drawn into potters’ social identities --> into the category of potter
*skill and ontoloical risk [--> question at CG artist]
-becoming subject to the processes they are involved in --(this commitment)--> involves them in both the task and its ongoing material consequence
skilled practices situated as the mediator between one realm and the other =/= (in Amazonia) where natural and cultural processes are not distinguished in the same way, skill is conceived far more broadly and is not an exclusively human capacity
(for Kuna) [*]skill: a mark of the maker's openness to alterity, learned in dreams from animals that lost the ability to perform those activities in mythic times, it not only acts upon surfaces or moulds forms; it also transfers qualities
skill matters (=/= gauge of technical action applied to raw material--like the case of The Magicians)
hackers and potters
(potters’ identities were vulnerable, how about hackers after a millennium?)
CG artist's intervensions in 3D materials (concidered active)
(we are living in) an inconstant world in which materials (including computers?) were lively and equally capable of subjectivity
(conventionally conceived) polygon modeling: reproducing, or representing a mental image of a completed body-pot
*?how CG artist can learn, like La Candelaria potters ****to take part in an aesthetics of care that is also a response to the threat of the inconstancy of all forms****, responding to perturbations in the movement of materials, to include knowledge of its inconstancy and of materials always capable of subjectivity
(this is significant for my research on ajayeb, due to the ways iranian culture is attracted to the image, and my self to CG and digital form making)
my relationship with the digital (articulated with Alberti:) that body-polys (body-pots) are ambivalent responses to the threat of inconstancy in a world wherein forms (like statues of myrtle) we[...]
(173807)[...notes/notes on evangelist.txt]%86.3[...] animals that lost the ability to perform those activities in mythic times, it not only acts upon surfaces or moulds forms; it also transfers qualities
skill matters (=/= gauge of technical action applied to raw material--like the case of The Magicians)
hackers and potters
(potters’ identities were vulnerable, how about hackers after a millennium?)
CG artist's intervensions in 3D materials (concidered active)
(we are living in) an inconstant world in which materials (including computers?) were lively and equally capable of subjectivity
(conventionally conceived) polygon modeling: reproducing, or representing a mental image of a completed body-pot
*?how CG artist can learn, like La Candelaria potters ****to take part in an aesthetics of care that is also a response to the threat of the inconstancy of all forms****, responding to perturbations in the movement of materials, to include knowledge of its inconstancy and of materials always capable of subjectivity
(this is significant for my research on ajayeb, due to the ways iranian culture is attracted to the image, and my self to CG and digital form making)
my relationship with the digital (articulated with Alberti:) that body-polys (body-pots) are ambivalent responses to the threat of inconstancy in a world wherein forms (like statues of myrtle) were only ever apparent --> each making of a body-poly (or pot) is a performance and an improvisation, unscripted and therefore cab go wronge
[Alberti + Budden + Sofaer + Ingold + Hallam]
3D model = partial subject
...................................
in Maya particles are as little ping-pong balls --✕--> relativity theory destroyed the idea of consistent objects
--> extreme forms of realism
Hitchcock's vertigo effect --> a tool i built years ago: https://www.highend3d.com/maya/script/vertigotool-for-maya
simultaneously zooming and pulling away : we apear to be in the same place, 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 cr[...]
(173808)[...notes/notes on evangelist.txt]%86.3[...]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 in the violent erasure of [...]
(173810)[...notes/notes on evangelist.txt]%86.4[...]s ==> (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 in the violent erasure of certain subjects)
(let's) stop pretending that “we” weren't already caught-up in the messy circuits of desire
“[...]Freud's figure of the woman who has nothing better to do than but braid her pubic hair into a futile simulation of the phallus, and who (interestingly enough) accidentally invents weaving as an outcome of this inherently fetishistic gesture” (Archer > Barthes > Freud)
Gernreich working with “the future” as a medium and not as a destination***
-he was keen to work with fashion as a ‘time-based medium’(~ deliver us onto alternative temporalities)
[*]fashion: a distinctly modern clothing regime engineered to materially manipulate “the past” so it may serve as a springboard into “the time to come”, an attempt to create the perfect tension between “right now” and “back then” ==> (fashion serving as one of modern culture's main engines catapults the wearers) towards a time and place where present-day problems can no longer reach them and unknown 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-worl[...]
(173815)[...notes/notes on evangelist.txt]%86.4[...]
(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 in the violent erasure of certain subjects)
(let's) stop pretending that “we” weren't already caught-up in the messy circuits of desire
“[...]Freud's figure of the woman who has nothing better to do than but braid her pubic hair into a futile simulation of the phallus, and who (interestingly enough) accidentally invents weaving as an outcome of this inherently fetishistic gesture” (Archer > Barthes > Freud)
Gernreich working with “the future” as a medium and not as a destination***
-he was keen to work with fashion as a ‘time-based medium’(~ deliver us onto alternative temporalities)
[*]fashion: a distinctly modern clothing regime engineered to materially manipulate “the past” so it may serve as a springboard into “the time to come”, an attempt to create the perfect tension between “right now” and “back then” ==> (fashion serving as one of modern culture's main engines catapults the wearers) towards a time and place where present-day problems can no longer reach them and unknown 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[...]
(173816)[...notes/notes on evangelist.txt]%86.4[...]etter to do than but braid her pubic hair into a futile simulation of the phallus, and who (interestingly enough) accidentally invents weaving as an outcome of this inherently fetishistic gesture” (Archer > Barthes > Freud)
Gernreich working with “the future” as a medium and not as a destination***
-he was keen to work with fashion as a ‘time-based medium’(~ deliver us onto alternative temporalities)
[*]fashion: a distinctly modern clothing regime engineered to materially manipulate “the past” so it may serve as a springboard into “the time to come”, an attempt to create the perfect tension between “right now” and “back then” ==> (fashion serving as one of modern culture's main engines catapults the wearers) towards a time and place where present-day problems can no longer reach them and unknown 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 c[...]
(173817)[...notes/notes on evangelist.txt]%86.5[...]
textile screens
textile’s discursive usefulness: its ability to support and exploit the image of our “alternative” identities
(Lacan's) objet petit a : prediscursive, meaningless thing’
textiles (and the clothing shaped from them) are not “convenient things” that help curtail or discipline our desires (by properly veiling them), rather, they are the very object cause of our desire
capturing and suspending our desires in fabricated flights of fancy =/= a sieve (alak) to pass through onto places unknown/unknowable
embodied politics of impropriety
rethinking how ‘the body’ is typically interpolated, along temporal lines
the medium of the textile (--> fashion's main medium --> thread of sexual difference running through this fabric)
...styles that are not pre- or over-determined by a dualistic form of sexual difference
sartorial scheme
abstracting the concept of ‘the body’
attire
(more) body's social ranges of movement
(more) flexible corporeal aesthetics and articulations
{Edie's odd,protracted sleeves of her dress in Warhol's ICA exhibition 1965} the surreal transformation of a woman's arm into a pachyderm's long, wily, and authority-defying appendage...
the conventional and deeply gendered notion that fashion is “[ephemeral], frivolous, relegated to the domain of the feminine and the body, as opposed to art, which [is] deemed [eternal,] masculine and placed in the sphere of the mind and psyche” (Archer > Geczy and Karaminas)
and--> intertwining of fashion and art has long been regarded as absolutely key to the production of the modern social fabric--intended (like the warp and weft of a textile) to remain discreet, always perpendicular
modern aesthetic theory --> contradictory structure of difference of “fashion =/= art” : “fashion design = art's constitutive other” (= that mode of creative production that is beholden to the market and to the manufactured whims of the embodied, consumer passions =/={ art's singularity, extraordinariness, [Nietzschean ethics of] standing alone ==> timeless or universal knowledge =/= ‘everyday culture'})
radical beauty of the quotidian
mundane material culture is repeatedly *elevated* and “translated” into art --> “losing its place within lived reality ==> to become critically meaningful” =/= (Gernreich's) art and fashion critically transformed so that they run parallel and start to resonate with one another
(for Benjamin) translation [~= criticism]: allowing (translatior's) language to be powerfully affected by the foreign tongue [=/= preserves the state in which (translatior's own) language happens to be]
-to transform “the original” text/thing through the me[...]
(173819)[...notes/notes on evangelist.txt]%86.6[...] market and to the manufactured whims of the embodied, consumer passions =/={ art's singularity, extraordinariness, [Nietzschean ethics of] standing alone ==> timeless or universal knowledge =/= ‘everyday culture'})
radical beauty of the quotidian
mundane material culture is repeatedly *elevated* and “translated” into art --> “losing its place within lived reality ==> to become critically meaningful” =/= (Gernreich's) art and fashion critically transformed so that they run parallel and start to resonate with one another
(for Benjamin) translation [~= criticism]: allowing (translatior's) language to be powerfully affected by the foreign tongue [=/= preserves the state in which (translatior's own) language happens to be]
-to transform “the original” text/thing through the medium of the other, echoes that are produced in the space that opens up between an “original” and “secondary” text --> [*]translation: inconsequentiality of original/secondary separation
--Gernreich--> to make clothes in-between art and fashion (now and the future, the self and the other)
it-girl
Beatlesque escape
new paths that young people are charting requires clothes
(Archer is making me interested in fashion by helping me go through the) economic and scopophilic grains of the fashion industry
the idea of the ‘new look’ absolutely dominating the fashion scene during the mid 21st century
‘new look’ fashion strictly obeying the laws and divisions of optically delineated Cartesian space, and its attending epistemo-ontologies and political economies (-Archer: the proportions of Dior's famous silhouette absolutely required that one always take a well-heeled “step-back” in order to comprehend themselves in a mirror, a camera lens, or even a street window) --> (offering consumers new manners in which) to dress, but also **to see and to understand themselves and their potentiality**
[myself, like many critical artists of my generation, we glean (harvest خوشه چينى) the occurrence of ideological violence]
relaxed clothing shapes
affordable
easy-to-care-for
mix-and-match fabrics
hyper-modern color combinations and patterns
couture خياط زنانه
animosity, bad blood, animus's system, the system is made
perennial enfant terrible
(the naked constant prince)
social change <== **fashion must (and will) go out of fashion**
Gernreich's economic critique of the fashion system --?-->{ disregard of the wearer's comfort which is an obvious feature of all civilized woman's apparel ==> conspicuously figured the middle-class woman caught-up in the middle of the fashion system as being utterly passive and woefully unimaginative -->
•seeing woman's fashionable transfiguration only i[...]
(173821)[...notes/notes on evangelist.txt]%86.6[...]preciate the pleasures that fashionable styles offer their wearers in spite of the physical and social restrictions they impose
}--> parochial economic critique (operating in a wholly rational realm) =/= (Elizabeth Wilson:) how these ‘transforming actions’ might do violence to these orders --Archer--> **how the powerful and highly volatile work of desire unfolds within the fashion system**
***oppression =/= passivity***
Gernreich --> fashion ‘works’ not simply by way of its significant expense, but rather at *the expense of signification*
{ fashion = fantasy }==> fashion offers our desires a medium through which:
•to formally manipulate the discourse of the body
•to violently threaten the rational ordering of its meaning
•to from which to produce pleasures that exceed satisfaction or sense
•to operate on the text/ile in ways that are non-linguistic (within waking life)
Lyotard's “the dream-work does not think, but ‘manhandles’ the text and operates on the text as if it were a material” =/= Lacan's “the unconscious is structured like a language”
Lyotard on Freud's assumption and insistence that the textures of a text affect its meaning --> Lacan's failure (as analyst and philosopher) in not being able to appreciate how fantasy (~ the forms of desire ~? fashion) pits the materiality of signifiers against what they try to signify
“if desire is the mobile element (here the wind, elsewhere water) that crumples the text, can it also be the fixative which keeps certain parts of it readable? I know of only one notion which can satisfy these conflicting demands: the notion of form, of fantasy”
(my struggle with my colleagues) not to confuse fashion [or any object] for “an object that the subject imagines and aims at” instead of recognizing fashion as “a sequence in which the subject has their own part to play and in which perm[...]
(173823)[...notes/notes on evangelist.txt]%86.7[...]al ordering of its meaning
•to from which to produce pleasures that exceed satisfaction or sense
•to operate on the text/ile in ways that are non-linguistic (within waking life)
Lyotard's “the dream-work does not think, but ‘manhandles’ the text and operates on the text as if it were a material” =/= Lacan's “the unconscious is structured like a language”
Lyotard on Freud's assumption and insistence that the textures of a text affect its meaning --> Lacan's failure (as analyst and philosopher) in not being able to appreciate how fantasy (~ the forms of desire ~? fashion) pits the materiality of signifiers against what they try to signify
“if desire is the mobile element (here the wind, elsewhere water) that crumples the text, can it also be the fixative which keeps certain parts of it readable? I know of only one notion which can satisfy these conflicting demands: the notion of form, of fantasy”
(my struggle with my colleagues) not to confuse fashion [or any object] for “an object that the subject imagines and aims at” instead of recognizing fashion as “a sequence in which the subject has their own part to play and in which permutations of roles and attributions are possible”
@Hoda, Pierre, Ali
(Zizek:) through fashion we learn how to desire --> how to desire our own subjugation, as well as the possibilities of our own freedom
*political potency of desire* (--> do we need to recognize and manipulate it to our advantage? @Foad)
توان سیاسی میل
[looking for?] proper names --> quickly recognized for offering some sense of sonic semblance in a sea of deconstructed phonemes in Anglo-shaped mouths
#wear my lecture
*fantastic critique* =/= parochial critique (usually rational economic)
[unpossessed persons are the ones who usually talking about magic, and transformative potentlies]
people who don't care about *dressing up* are situating dress reform (fashion) in a type of neutered and disembodied utilitarianism (--Janina--> ignorant to fashion's textures and to the ways that fashion's formal dimensions could motivate the body to move beyond the pleasure principle)
politics and feelings of pleasure and displeasure --Gernreich--> absolutely central to any critical understanding or experience of the world
@Jassem: desires (always, even in the most strict desire regimes) could lead us astray
(the radical moment) when my body pursues its own ideas (~/= the ideas that i do)
post-structuralist textiles (a different form of political activity) =/= radical politics (such as movements and so on)
that is why i cannot simply critique existing forms for their morality nor simply offer humanist solutions to the problems (of capitalism, Iran, etc.) like Gernreich, i am [...]
(173824)[...notes/notes on evangelist.txt]%86.8[...]ng or experience of the world
@Jassem: desires (always, even in the most strict desire regimes) could lead us astray
(the radical moment) when my body pursues its own ideas (~/= the ideas that i do)
post-structuralist textiles (a different form of political activity) =/= radical politics (such as movements and so on)
that is why i cannot simply critique existing forms for their morality nor simply offer humanist solutions to the problems (of capitalism, Iran, etc.) like Gernreich, i am recognizing that by reinforcing or relaxing shapes and materials of the there-is, i could direct the ways our desires became caught-up in the system's works, or that certain materials only worked in certain ways
affordable (double)knit fabrics: made of variable columns of inter-looping yarns, [they] are made to stretch in a variety of directions =/= non-elasticated woven fabrics
--> texture of the night, (use it) to drape oneself over the arm of a couch, or to run after someone leaving a party a little too early
paths and forms of pleasure that Gernreich hoped to see all young people exploring
[...] Meanwhile ‘Man’ is temporarily bereaved. But they will find a new way. ***And the new way will have important consequences for clothes*** -Gernreich
capitalize: transformation of unexpected --into--> simple --into--> expectable --into--> convention/style
images of hyper-sexualized damsels laid amidst tall grasses (most controversial 19th or 20th century figurations of women) --> [that is not enough--it falls short in showing] the way that these suits clearly encourage their wearers to close their eyes and explore the kinky pleasure found specifically in the way PVC peels from your flesh in one long slurp
plastics don't have the same ‘memory’ as textiles
they don't hold onto the past
they won't stay obediently folded like a cotton calico
vinyl swimsuit
*these designs proliferated a multi-faceted understanding of one's own skin*
-exposed skin feels so starkly and qualitatively different than a torso left to sweat it out under a nearly non-porous plasticine cloth
xxxx
...................................
(we are in) style wars***
critical considerations of style --> think across subjectivities & cultural practices
*aesthetics of mending*
mend: replacing a part or putting together what is torn or broken
(--> regarding ajayeb, reparative, refigurative reading of the past, mending of *those thing that seem beyond repair* --> important for Tehran's landscape of affect and aspiration)
Archer: how arrangement of masculinity (~= acts of violence and wounding) might be *styled otherwise*
literal fashion victim of war hero
“every man” [...]
(173826)[...notes/notes on evangelist.txt]%86.8[...]ualized damsels laid amidst tall grasses (most controversial 19th or 20th century figurations of women) --> [that is not enough--it falls short in showing] the way that these suits clearly encourage their wearers to close their eyes and explore the kinky pleasure found specifically in the way PVC peels from your flesh in one long slurp
plastics don't have the same ‘memory’ as textiles
they don't hold onto the past
they won't stay obediently folded like a cotton calico
vinyl swimsuit
*these designs proliferated a multi-faceted understanding of one's own skin*
-exposed skin feels so starkly and qualitatively different than a torso left to sweat it out under a nearly non-porous plasticine cloth
xxxx
...................................
(we are in) style wars***
critical considerations of style --> think across subjectivities & cultural practices
*aesthetics of mending*
mend: replacing a part or putting together what is torn or broken
(--> regarding ajayeb, reparative, refigurative reading of the past, mending of *those thing that seem beyond repair* --> important for Tehran's landscape of affect and aspiration)
Archer: how arrangement of masculinity (~= acts of violence and wounding) might be *styled otherwise*
literal fashion victim of war hero
“every man” will put himself on the line, and earn his masculinity via rituals, narratives, and professions that are predicted on brutality--and that he will do this without grievance or hesitation
to be a man under such conditions, is to enter into a deeply gendered dialectic forged through acts of wounding and care that demand “men” to hurt, and “women” to do the work of mending
...the ways modern gender binaries synthesize sexual difference
business of state violence: accepting the notion that our identities are forged through obligatory acts of barbarism
how each of us work to fix identities
to do the maintenance work that modernity requires each of us
relic enduring centuries --> cultural need to materially substantiate the distance that lies between proper and improper forms of masculinity (dandy and war hero)
*routine and spectacular acts of wounding that gender identities presuppose*
--also--> attest to the critical will to desire different forms of masculinity
(artifacts preserved in climate controlled bubbles survive time to tell many stories)
conspicuous ornaments of legend
masculinities (and femininities) secured through woundings
(the work of) the maintenance of a particular form of gossip
towel
complex figuration of gendered social relations
which relics in contemporary Iran are emb[...]
(173827)[...notes/notes on evangelist.txt]%86.9[...]olence: accepting the notion that our identities are forged through obligatory acts of barbarism
how each of us work to fix identities
to do the maintenance work that modernity requires each of us
relic enduring centuries --> cultural need to materially substantiate the distance that lies between proper and improper forms of masculinity (dandy and war hero)
*routine and spectacular acts of wounding that gender identities presuppose*
--also--> attest to the critical will to desire different forms of masculinity
(artifacts preserved in climate controlled bubbles survive time to tell many stories)
conspicuous ornaments of legend
masculinities (and femininities) secured through woundings
(the work of) the maintenance of a particular form of gossip
towel
complex figuration of gendered social relations
which relics in contemporary Iran are emblematic of how and why the gender binary is imperative?
...relentless and futile acts of tearing and repairing
*we need to imagine how to restyle the relation between wounding and care so we can start to transform the fabric of our society*
(Archer)
@Sina: deconstructing the work of mending ajayeb
[stitches] pierces the substrate it is repairing, performing a modest violence upon what is to be mended, and reminding each of us of our sensitivity, vulnerability, and mortality
(Mark Newport)
linger in the cut produced by the suture (=/= patch over the proper wound)
(what kind of mending dares us?) to consider different, less clear-cut paths of relation and being (--✕--> masculinity's wounded duty)
Freud's fold of castration anxiety, fetishism, and Oedipus complex unfold in feminized form of labor to stitch and sew, to mark the wounds that “men must suffer” --> fashion material ritual, transforming and ideologically reinforcing femininity
...................................
(Janina's distinctive sartorial sensibilities)
(The Flash TV series charachers, each a free-agent entrepreneur, the personification of neoliberal agency)
-performing the affective venture and glamour labor, characteristic of the cultural industries today, (embodying the) hypermediated brand intrusion and suffusion
-using your own self-consciously branded personae to stand out in a cluttered field of visual noise
“famous for being famous” --> the fable of “that which captures our gaze, does not capture our respect”
-fame is built out of material human bodies moving through physical space, engaging and interacting with other material human bodies. it is forged in a social somewhere.
...photographed on the right sidewalks at the right times by the right photographers<[...]
(173828)[...notes/notes on evangelist.txt]%87[...] or mode, using the clusters of concepts they had identified as interesting and useful for speculation
•thinking about possibilities for how (ethnographic/research) material can be analyzed, argued, collected, or presented, and needed to be something other than a verbal description
•using pechakucha presentation style (20 slides, 20 seconds each, a constraint intended to keep the students on their toes and to prevent dwelling on any single point for too long)
•presentation could tell us as much about how the group worked as much as what they specifically worked on
developing various ways in which stakeholders (traditionally have little or no part in the production of ethnography/research: readers, informants, the public) can be brought into the process of crafting and meaningfully manipulating research/ethnographic materials
slider --> to “mix” and “remix” (ethnographic) data
to fit their contingencies
to leave open agendas that might be brought to the data
to create an infrastructure that allows to experience first-hand the theoretical constructs one uses in text
https://ethnocharrette.wordpress.com/
#research group workshop reading, charrette method
take Nicholas Shapiro's “Attuning to the Chemosphere”
•to redesign pedagogical practices for training researchers
•collaborative initiatives in which research designs could be analyzed, experimented with, and transformed.
...................................
“may all your problems be technical” (said by Jim Gray oft-quoted U.S. computer scientist)
=/= understanding what to build, for whom, for what purposes, and how their usage of the technologies will evolve over time
...................................
many artists today work within the regime of the stereotype, manipulating mass-cultural imagery ==> hidden ideological agendas are exposed [supposedly]
(artist's view:) “stereotype = something arbitrarily imposed upon the social field” therefore something relatively easy to depose [<-- they can't be more wronge]
(artist's self-grandious fantasy is that) “they pose a threat to those in power”
juxtapose
superimpose
interpose
==>
expose
oppose
depose
an artist like Kruger --> gesture (and not action) --Owens--> *stereotype's transformation of action into gesture*
positionality inscribed in language by the personal pronouns ‘I/we’ and ‘you’ --> manifesting the subject positions of partners in a conversation
(the third-person pronoun is a ‘non-person’ designating an objective existence, and not a subject position)
-linguistic class of deixis: here, now, this, that [--> carnal discourse]
-linguistic class of deictic: I, you [--> directly to the addressee: acquires body, weight, gravity[...]
(173829)[...notes/notes on evangelist.txt]%87.1[...]orce us to decode them
(Foucault's notion of) power = effective immobilization of the social body
(the idea of) woman immobilized (turned to stone) by the power of the gaze
*medusa* had the power to turn to stone all who came within her purview (...is she the one who can turn stone back to person?)
to petrify, a producer of figures
Owens's medusa myth: proto-photographic
Perseus makes the medusa's relationship with her image indexical (and not simply iconic) ==> serve as the support for a long chain of discursive and figurative events... --violence--> the *specular ruse* ['medusa effect'] whereby medusa is inserted into discourse --> she becomes an object of depiction, narration, analysis (she will never get a chance to tell her side of the story)
medusa in:
•Perseus: (in Ovid) turn power into vulnerability and vulnerability into power
•Freud: (in Das Medusenhaupt) displaced representation of female genitalia, as a fetish, an emblem of castration, girl's realization of her own ‘castration’ <== “to decapitate = to castrate”
•Helene Cixous: (in The Laugh of the medusa) as apotrope: “we are going to show them [prists] our sexts”
•Haraway: (in Tentacular Thinking: Anthropocene, Capitalocene, Chthulucene) the lady of the beasts is a potent (apotrope?) --> “dashing the twenty-first-century ships of the heroes [motherless mind children] on a living coral reef”, chthonic powers in Mediterranean and Near Eastern worlds and beyond
•Owens:
Kruger as a model of artist is like Perseus in medusa myth
Lacan's imaginary order: a dual relationship (symmetric & immediate opposite) between consciousness and its other (in the play of reflection in the mirror)
ego: imaginary construct by the capture of the image (in the mirror)
see yourself ==> you are petrified ~ *arrest*
...~->? scopic drive
<br />
(Lacan on) evil eye --> arrest movement and literally kill life
(psychological concept of) sature (to join two lips of a wound): pseudo-identification of an initial moment of seeing and a terminal moment of arrest --Owens--> *medusa effect*: imaginary identification of the seer and seen (immediacy, capture, stereotype)
Lacan placing the moment of arrest prior to the moment of seeing --> what happens when we look at a picture : first an arrested gesture (a picture) then the act of seeing (completing the picture)
[*]to pose: to present onself to the gaze of the other as if one were already frozen (immobilized, suspended, a picture), **mimicing the immobilizing power of the gaze** --Owens--> pose forces the gaze to surrender
***to pose = to pose a threat*** ~ apotrope
artist reflects the stereotype back on its self --> to defeat an apotrope with an apotrope
is Kruger different than politically motivated arti[...]
(173830)[...notes/notes on evangelist.txt]%87.3[...]n) evil eye --> arrest movement and literally kill life
(psychological concept of) sature (to join two lips of a wound): pseudo-identification of an initial moment of seeing and a terminal moment of arrest --Owens--> *medusa effect*: imaginary identification of the seer and seen (immediacy, capture, stereotype)
Lacan placing the moment of arrest prior to the moment of seeing --> what happens when we look at a picture : first an arrested gesture (a picture) then the act of seeing (completing the picture)
[*]to pose: to present onself to the gaze of the other as if one were already frozen (immobilized, suspended, a picture), **mimicing the immobilizing power of the gaze** --Owens--> pose forces the gaze to surrender
***to pose = to pose a threat*** ~ apotrope
artist reflects the stereotype back on its self --> to defeat an apotrope with an apotrope
is Kruger different than politically motivated artists (consciousness-raising)?
--Owens--> Kruger stages the techniques of stereotype (that interpolate her/him as subjects)
-is the viewer led or allowed to reject her work's address? ==?==> gesture of refusal --or?-- mobilization of the spectator
...................................
Archer (philosopher of wardrobes, patterns and textility) on Owens's medusa effect ~~✕--> Calderwood's drawings *messy material semiotic* (figures that forcefully demand one's attention) --> queer pleasure to be caught in their dense but finely rendered patterns
-following the phallic loops & yonic openings (that obscure any semblance of a singular true body)
apotropaic stockings
جوراب زنانه بلاگردان
Kruger & Calderwood --Archer--> searing critique of gender identity and the ways that gendered stereotypes capture the body within a tight weave of politics and ideology
[*]medusa effect: a critical gesture located when the swipe of Perseus's sword just reaches the Gorgon's perfectly posed neck ==possibility==> infinite outcomes
-a transitory but potent act of resistance (lies between identify and difference)
Kruger's feminist-inflected pronoun --> refigure the personal pronoun's normal operative function ==> viewers dislodge themselves from the law of the letter ==expose==> language of gendered oppression's limits
find a way of articulating oneself beyond pronoun's strict logics (--> alternative subject position) =/= Calderwood --> *contingency of seeing* : “manipulating the intensity of certain optical patterns in order to scramble--or dazzle--those fields of vision that the ‘apparatus of the pattern’ is traditionally tasked with managing”
[*]gender: semiotic apparatus; representation of a relation (that of belonging to a class, a group, a category -de Lauretis), gender assigns to one entity (an individual) a position within a class ==> a position [...]
(173831)[...notes/notes on evangelist.txt]%87.4[...]our future [like the sun's cycle], maps of those terrains where belief most directly meets desire, where aesthetics meets significance
stripes --> capacity to serve as “a tool for setting things in order” (--Pastoureau--> between the lines a tangle of uncanny specters lurk)
-stripe's ability (not simply to signify but) to formalize or figure the abnormal within medieval visual and material culture [a culture accustomed to transmitting visual messages along very different frequencies: an image was created by superimposing successive levels, and, to read it well, it was necessary to begin with the bottom level and, passing through all the intermediary layers, end with the top on] (-what is noise for medieval visual culture?)
-with the stripe: the structure is the figure ==> force certain bodies into genuine non-place --> fields of actual nonsense
-(modern stripe's clarity is a case of) how ideologically saturated, or unnatural, the act of looking is
-(genealogy of stripe --> historical processes:) *yesterday's noise --into--> today's signal*
***power is formally established and formally critiqued through the adaption or the obliteration of patterns*** ==> *pattern manipulation* so strategically necessary [@Laura, Elen] --> (Archer's) call to:
•to take advantage of those aesthetic practices that can direct attention away from a pattern's typical symbolic function (*or responsibilities to secure meaning and certain attending forms of power*)
•to aestheticize the pattern's capacity to function performatively (as a kind of critical figure that is always already inserted within the discourse of everyday life)
[in apass (we have to mark) how and where the negative knowledge about the reliability of linguistic utterance is made available (#feedback)]
(de Man:) the figural dimension of a text “gives the language considerable freedom from referential restraint, but it also makes it epistempistemologically highly suspect and volatile, since its use can no longer be said to be determined by considerations of truth and falsehood, good and evil, beauty and ugliness, or pleasure and pain”
(?how in our feedbacking instead of linguistic we can be able to) manipulating the figure of the pattern --> (in apass we are constantly busy with) a way to critically and actively resist ideology (of block curator, Vladimir's settlement's ‘order of thing,’ the institution, etc.) or to critically gesture toward and theorize the possibility of “another way”
the *genital panic* (forever lodged within the heart of discourses on sexual or gendered difference...)
(to examine) the varied ways that pattern is used to put one in one's place
Nicki Green, Yayoi Kusama, Adriana Varejao, Yinka Shonibare, Craig Calderwood
spaces that lie between the patterned (behaviors...)
[@Leo, heard so many times:] clea[...]
(173833)[...notes/notes on evangelist.txt]%87.5[...]f power*)
•to aestheticize the pattern's capacity to function performatively (as a kind of critical figure that is always already inserted within the discourse of everyday life)
[in apass (we have to mark) how and where the negative knowledge about the reliability of linguistic utterance is made available (#feedback)]
(de Man:) the figural dimension of a text “gives the language considerable freedom from referential restraint, but it also makes it epistemologically highly suspect and volatile, since its use can no longer be said to be determined by considerations of truth and falsehood, good and evil, beauty and ugliness, or pleasure and pain”
(?how in our feedbacking instead of linguistic we can be able to) manipulating the figure of the pattern --> (in apass we are constantly busy with) a way to critically and actively resist ideology (of block curator, Vladimir's settlement's ‘order of thing,’ the institution, etc.) or to critically gesture toward and theorize the possibility of “another way”
the *genital panic* (forever lodged within the heart of discourses on sexual or gendered difference...)
(to examine) the varied ways that pattern is used to put one in one's place
Nicki Green, Yayoi Kusama, Adriana Varejao, Yinka Shonibare, Craig Calderwood
spaces that lie between the patterned (behaviors...)
[@Leo, heard so many times:] clear (but melancholic) call for the rearticulation of our desires outside capitalist logics of (re)production
using the trope of pattern to deconstruct the politics of desire
“conflict” is something that is desired(?)
queer desires might make something different of conflict(?)
...................................
phantom limb Grosz
(Nietzsche: entire evolution of) spirit = a question of the body (developement of a higher body) --> *the organic rising to yet higher levels*
body image:
(psychoanalytic conception of subjectivity -->) ‘mind’ & ‘body’ & ‘body image’
--> physical systems to the subject's access to bodily mobility
•cortical homunculus --> Freud
•imaginary anatomy --> Lacan
}--> genesis and functioning of the ego
[are my image assemblages about changing the body image?]
==> biology and neurophysiology are dependent on *physical processes* of transcription and signification
Grosz on the status of the body as a problematic and uncontainable term in biology and psychology
•(Egyptian) “ka" = soul: a copy of the human body (that is more ethereal and less dense than the physical body)
•Cartesian notion of soul (or mind): a ghostlike icon of the subject
•Aristotle's pneuma: finer or more subtle body than the coarsely material/materialistic body
•Christ[...]
(173834)[...notes/notes on evangelist.txt]%87.6[...]>
using the trope of pattern to deconstruct the politics of desire
“conflict” is something that is desired(?)
queer desires might make something different of conflict(?)
...................................
phantom limb Grosz
(Nietzsche: entire evolution of) spirit = a question of the body (developement of a higher body) --> *the organic rising to yet higher levels*
body image:
(psychoanalytic conception of subjectivity -->) ‘mind’ & ‘body’ & ‘body image’
--> physical systems to the subject's access to bodily mobility
•cortical homunculus --> Freud
•imaginary anatomy --> Lacan
}--> genesis and functioning of the ego
[are my image assemblages about changing the body image?]
==> biology and neurophysiology are dependent on *physical processes* of transcription and signification
Grosz on the status of the body as a problematic and uncontainable term in biology and psychology
•(Egyptian) “ka" = soul: a copy of the human body (that is more ethereal and less dense than the physical body)
•Cartesian notion of soul (or mind): a ghostlike icon of the subject
•Aristotle's pneuma: finer or more subtle body than the coarsely material/materialistic body
•Christian notion of soul: the possibility of resurrection ==> privileged and formative link between *morphology of the soul* & *morphology of the body*
(Ambroise Pare:) mortification: ***continuity and consentiment of the dead parts with the living ones*** ==> phantasm limb
[*]body image: the absence of the knowledge of the position of limbs when the patient's eyes are closed (Weir Mitchell) --> faculty of language localized in the whole body (and not in the left hemisphere)
= *spatiotemporally structured and structuring model of the subject*, a “schema” that mediates between the subject's position and its behavior, synesthetically (visual or tactile) organized and represented
postural schema وضعى
postural model (of the body): a three-dimensional image that both registers and organizes the information provided by the senses regarding:
•the subject's body
•the subject's location in space (~ its posture)
•the subject's relation to other objects
--> body image registers *current* sensation also preserves a *record of past* impressions
the *body schema* is plastic, kinesthetically and synergetically organized sensations
= physiological dispositions + physiological processes
Schilder's model of body image
social and interpersonal attachments and investments, as well as libidinal energy, from a major part of one's self-image and conception of the body (--Grosz--> more amenable to the kind of sociohistorical and c[...]
(173835)[...notes/notes on evangelist.txt]%87.6[...]s, and durations --link--> organs + biological processes + material objects + social practices
[Spinoza's rare affirmative understanding of] body: (is analyzed and assessed more) in terms of *what it can do*, the things it can perform, the linkages it establishes, the transformations it undergoes, the machinic connections it forms with other bodies (=/= a locus for a conscious subject, as an organically determined object, by their genus and species, by their organs and functions)
from Plato to Lacan --> desire: negative, abyssal, a lack at the level of ontology itself (an effect of frustration) [desire is frustrated by the real]
=/= Spinoza Nietzsche Deleuze --> desire: immanent, positive and productive, ***desire is a relation of effectuation, not of satisfaction*** [desire is productive of reality] --> aleatory, bricolage
Spinoza's ethics: capacity for action and passion, increase or decrease one's capacities and strengths <-- good & bad
=/= Levinasian ethics (modeled on a subject-to-subject, self-to-other relation)
(psychoanalysis) *partial objects: organs, processes, and flows, which show no respect for the autonomy of the subject*
...................................
(Archer > Saint Lauren:) “fashion fades, style is eternal" = 'notions of style <--> notions of history’ ={"to have style" = to have the means of inserting oneself into history / “to lack style" = to risk oblivion}
Archer --> how critical considerations of style can offer opportunities to think across sets of subjectivities and cultural practices that are often disassociated or pitted against one another
erotic stylization of deadly force --(Archer asks)--> why is it stylish for one to be attracted to the kind of power that “the uniform” signifies?
how styles (sartorial, campy, grotesque) serve as a serious index of our collective complicity in the ongoing production of state violence?
...................................
Chen on animacy
animacy --> how matter that is considered insensate, immobile, deathly (or otherwise “wrong”) animates cultural life in important ways
[*]animacy: a quality of agency, awareness, mobility, liveness
--linguistics--> grammatical effects of the sentience or liveness of nouns
change of animacy ==> violates a cross-linguistic preference among speakers
(for example “the hikers that rocks crush” --> rock: the source of causality)
animacy
filled with life, disposed, inclined, animare to breathe, to quicken
anima, air, breath, life, soul, mind (mental impulse)
--connected--> animals
animosity --> animating spirit or temper of a hostile character
animating principle [--> rigging]
...................................
Ihde: pla[...]
(173837)[...notes/notes on evangelist.txt]%88.5[...] Galison's Einstein
(the old notion that) ***phenomenology is primarily descriptive =/= prescriptive
[ethicalization of knowledge, in Iran, in artists reading choices based on gender, etc. turning research into applied ethics]
•contemporary ethics of a cosmopolitan pluricultural tolerant sort
•absolutisms of politically incarnated groups had to transform absolute beliefs into “private” ones (taken off the streets and battlegrounds) <--now-- returning!
****technologies are multistable: having unpredictable side-effects and embeddable in different ways in different cultures****
[technology + embodied -->] abstract philosophical reflects + mundane work practices
to incarnate a material agency-ethic --> are also multistable: can belong to any number of contexts
...to recognizes that X plays an important role in defining Y-ic meaning
Merleau-Ponty's implicit body is a sort of sports body (active and transparent in action) --Iris--> fringe awareness of wearing glasses in sports activities
visualization of phantom limbs
hermeneutic-cultural body
embodiment through technologies
Andy Clark Natural Born Cyborgs
echnology of telepresence
the measurement of time ==> changes in human existence
the idea of *science = intervention + grasping*
•grasping ==> active dimension of acquiring knowledge is a genuinely contstructive activity (=/= a representational task of trying to represent external structures)
--> experiment & instruments (==> how theoretical entities come to be proven as real)
◦experimental-manipulative realism (Hacking)
◦modelistic constructive realism (Giere)
◦instrumental realism (Ihde)
[*]performance: conception + production + witnessing of material events, the experience of which is meaning generating in that these events give us back more than what we put into them
(Crease > Ihde)
experimentation need to be both:
•[*]hermeneutical: who experimental intentions and practices arise and evolve out of and already existing involvement with, and understanding of a concrete situation
•[*]phenomenology: (taking its point of departure from what is called embodiment) the experiences of a unified being, which cannot be understood apart from concrete human experience
philosopher --> values experts --> (fit into various) applied ethics contexts
Ihde rejecting a normativity that is predetermined by a dystopian/utopian cast
“let the things speak for themselves” (after they have been critically interrogated)
...................................
Galison
(employing) kinesthetic-tactile body experiences in Einstein's Gedanken-experim[...]
(173840)[...notes/notes on evangelist.txt]%88.7[...]tion : transforming small electrical currents into high-precision rotatory movements
}--> “time is money” --Galison--> no old-fashioned mechanical, hydraulic, or pneumatic system would do--electricity was the key to the future (a future that would only come about properly if humankind broke with its mechanical clock past riven by anarchy, incoherence, and routinization)
distant simultaneity --> political, profitable, pragmatic =/= anarcho-clockism
#title
international bureau of measurement
Einstein agonizing over the nature of moving bodies and electrodynamics
=/= ether: the centerpiece of nineteenth-century physical theories
kinematics: geometry of motion, behavior of matter in the absence of force
metaphysics of Einstein's relativity theory --Galison--> underlined through some of the most symbolized mechanisms of modernity ~ determining train arrival times using electromagnetically coordinated clocks (was precisely the technological issue that had been racking Europe 1902) : symbol of the interconnected sped-up world of modernity
*centralized time* distribution was the temporal-physical glory of the unified German empire
turn-of-the-century Euro-American world --> overlapping networks of coordination: webs of train tracks, telegraph lines, meteorological networks, longitude surveys under the watchful, increasingly universal, clock system
--> Einstein's special theory of relativity was (an imaginative) machine <-- Galison's technological reading of (Einstein's) most theoretical paper
Einstein had opened the zone of unification (but in the process:)
•he removed Berlin as the Zeitzentrum
•designed a machine that upended the very category of metaphysical centrality
post world war I
all the activities of man, whether conscious or unconscious (sleeping, eating, meditating, playing) take place in time; without order, without specified plans, we risk falling into anarchy (physical, intellectual and moral misery)
--Favarger--> the remedy: the precise measurement and determination of time with the rigor of an astronomical observatory
(to) democratize time : time rigor must be distributed electrically
(=/= gears and magnets)
Galison's exploring the material culture of clock coordination is to set Einstein's place in a universe of meaning --avoid--> two problematic positions (*on the relation of things to thoughts*):
1. materialism or empiricism: inductive, observation-centered account of scientific development (~ that ideas emerge causally and univalently from the disposition of objects and the impressions they make upon us) ==> “theory = provisional addition”
2. antipositivist movement of the 1960s and 1970s (that programmes, paradigms, and conceptual schemes came first ==reshape==> experiments and instruments all t[...]
(173841)[...notes/notes on evangelist.txt]%88.8[...]
Galison's exploring the material culture of clock coordination is to set Einstein's place in a universe of meaning --avoid--> two problematic positions (*on the relation of things to thoughts*):
1. materialism or empiricism: inductive, observation-centered account of scientific development (~ that ideas emerge causally and univalently from the disposition of objects and the impressions they make upon us) ==> “theory = provisional addition”
2. antipositivist movement of the 1960s and 1970s (that programmes, paradigms, and conceptual schemes came first ==reshape==> experiments and instruments all the way down) “thoughts fully structured things”
1902 --> triumph of the *electrical over the mechanical* was already symbolically wired to dreams of modernity
*electrical chronocoordination --signified--> political, cultural, technical unity all at once [*Einheitszeit = imperial empire (~= democracy, world citizenship, and antianarchism)]
*patent office: grandstand seat for the great parade of modern technologies
==> Einstein (eliminating the master clock + raising the conventionally set time to a physical principle ==> modern 20th century physics of relativity)
...................................
James Ash
on videogame designer (<-- i am applying that to technical animators)
distribution and transmission of media affects
[animators] work to create the potential for *positively affective encounters to occur* (encounters which increase the body’s capacity to act & produce associated positive senses of intensity)
creating critically and commercially successful
*producing contingency* (that designers attempt to manage and control)
rigging
the code space of the software environment + embodied techniques hackers generate (in response to that environment)
*structural determination + emergent practice*
a key aspect of media today --Stiegler--> [*]selection: a decision is made to broadcast one story over another
testing --> calculative logics of anticipation and preemption --shape--> the contingency of the event
the actual practices of riggers (technical animator)
animation industry
the ways in which affect can be actively manipulated for commercial and economic ends in the design and production of consumer services and good
***technologies are affectively engineered*** <--Thrift--Ash-- microbiopolitics of the subliminal: doing without thinking, practices of anticipatory manipulation ==> position consumers of media as passive dupes (<-- زیرپوستی *hypodermic model of media power*)
--✕--> Ash: affective manipulation is necessarily a fragile achievement that is prone to failure and always reliant upon being continually reworked in the creative responses users develop in relation to the designed en[...]
(173842)[...notes/notes on evangelist.txt]%88.9[...] />
James Ash
on videogame designer (<-- i am applying that to technical animators)
distribution and transmission of media affects
[animators] work to create the potential for *positively affective encounters to occur* (encounters which increase the body’s capacity to act & produce associated positive senses of intensity)
creating critically and commercially successful
*producing contingency* (that designers attempt to manage and control)
rigging
the code space of the software environment + embodied techniques hackers generate (in response to that environment)
*structural determination + emergent practice*
a key aspect of media today --Stiegler--> [*]selection: a decision is made to broadcast one story over another
testing --> calculative logics of anticipation and preemption --shape--> the contingency of the event
the actual practices of riggers (technical animator)
animation industry
the ways in which affect can be actively manipulated for commercial and economic ends in the design and production of consumer services and good
***technologies are affectively engineered*** <--Thrift--Ash-- microbiopolitics of the subliminal: doing without thinking, practices of anticipatory manipulation ==> position consumers of media as passive dupes (<-- زیرپوستی *hypodermic model of media power*)
--✕--> Ash: affective manipulation is necessarily a fragile achievement that is prone to failure and always reliant upon being continually reworked in the creative responses users develop in relation to the designed environments with which they interact [---> go to fandom and fan culture]
animation design (videogame): is a complex, problematic, and ongoing struggle between:
•the openness and performative play of contingency & chance (which emerge through the techniques and intelligences that users develop as they become skilled at these games)
•the mechanical systems and calculative rationalities through which these environments are designed
affective properties of contingency ==> commercially and critically successful
rig: assemblage of human and nonhuman actor
staging, managing, and controlling event [movement] within the limited computational architecture
(asking with Ash) how agency is distributed in the assemblages of various human and technical actors that make up rigging?
rig =/= architecture
shaping corporeal dispositions
(entertainment industry does work) to maintain and guard the contingent as a positive force
contingency: the unexpected, the random, the singular, the unrepeatable, or the surprising (that which cannot be pinned down by any process that attempts to pin it down) =/= boring
(Dastur, Dewsbury, Dela[...]
(173843)[...notes/notes on evangelist.txt]%88.9[...]nd production of consumer services and good
***technologies are affectively engineered*** <--Thrift--Ash-- microbiopolitics of the subliminal: doing without thinking, practices of anticipatory manipulation ==> position consumers of media as passive dupes (<-- زیرپوستی *hypodermic model of media power*)
--✕--> Ash: affective manipulation is necessarily a fragile achievement that is prone to failure and always reliant upon being continually reworked in the creative responses users develop in relation to the designed environments with which they interact [---> go to fandom and fan culture]
animation design (videogame): is a complex, problematic, and ongoing struggle between:
•the openness and performative play of contingency & chance (which emerge through the techniques and intelligences that users develop as they become skilled at these games)
•the mechanical systems and calculative rationalities through which these environments are designed
affective properties of contingency ==> commercially and critically successful
rig: assemblage of human and nonhuman actor
staging, managing, and controlling event [movement] within the limited computational architecture
(asking with Ash) how agency is distributed in the assemblages of various human and technical actors that make up rigging?
rig =/= architecture
shaping corporeal dispositions
(entertainment industry does work) to maintain and guard the contingent as a positive force
contingency: the unexpected, the random, the singular, the unrepeatable, or the surprising (that which cannot be pinned down by any process that attempts to pin it down) =/= boring
(Dastur, Dewsbury, Delanda)
--> you need *open skill: contingent tactically oriented understanding* (contextually-appropriate responsiveness, context-dependent ways, regulated improvisation) <-- hacker's talent
(Deleuzian) [*]affect: the outcome of an encounter between two or more bodies (which can be human or inhuman, organic or inorganic), which either increases or decreases a body's capacity for action
captivation --> the specificity of the ecological relationship between user and (image) environment
(game) design
cultivation of the right kinds of affects through quantitative variables in the game's database ~= (Latour's) laboratories: theatres of proof (through a process of decontextualization, the scientific experiment which isolates the factors it wants to study, an entity becomes nameable & calculable ==> predictable & knowable)
•Latour's laboratory --render--> a particular object/process =/=
•game develop --render--> contingency (contingent events [within an already existing horizon of expectation / coded structure])
emergence of intelligences (of the users) --> (Massumi's) analogue: somethin[...]
(173845)[...notes/notes on evangelist.txt]%89[...]ationship between user and (image) environment
(game) design
cultivation of the right kinds of affects through quantitative variables in the game's database ~= (Latour's) laboratories: theatres of proof (through a process of decontextualization, the scientific experiment which isolates the factors it wants to study, an entity becomes nameable & calculable ==> predictable & knowable)
•Latour's laboratory --render--> a particular object/process =/=
•game develop --render--> contingency (contingent events [within an already existing horizon of expectation / coded structure])
emergence of intelligences (of the users) --> (Massumi's) analogue: something that cannot be purely reduced to measurement through quantitative states or mathematical modelling (for example vision --into--> imagination, noise in the ear --into--> music in the heart [body operating as transducer] --> *transduce energy*) =/= digital: exhaustively possibilistic (control represented and manipulated through discrete quantitative states)
game design as an essentially the *anticipatory practice* (practices that attempt to plan, preempt, and rationalise the potentiality of future events in order to bring this potentiality within a logic of calculation -Anderson)
•shape the potential actions of potential users --> rendering contingency visible
somatic bodily techniques + analytical ways of conceptualizing and responding to situations (within the game, or animation task in a software) --> reduce them to abstract and codified tendencies ~= rig
(design:) rendering contingency visible through the practices of testing --> build affect into anticipatory practices
airport: rigged architecture (passenger is faced with a situation in which forwards or backwards are the only directions they may go)
3D animation --> [using] digital (a form of calculative abstraction) + [to create positive encounter with] analogue body subject (irreducible to purely digital or discrete mathematical states)
rigging ~~--> envelopment: complex forms of difference (between the analogue and the digital) are transduced and rendered visible
event as a process of ecological emergence (outcome of a material assemblage of various entities, forces, and rules working together to encourage and prohibit specific forms of movement and action) --help--> *how the potential for events to happen are being designed into environments* (preemption, both digital and physical)
mania for what is surprising, for what immediately sweeps us away and impresses us for fleetingness as the basic law of constancy <--Heidegger-- a logic that is central to our experience of modern technology
~/=
games involve the development of techniques for interacting with them that subsist over longer periods of time within the body
•(gamer's) body <==shape[...]
(173846)[...notes/notes on evangelist.txt]%89[...]r />
play enjoyed
augmented states of being emerge
*distributed cognitions* (populated digitalities) ==Hayles==> abandonment of mastery (anthropomorphic fantasies of control)
my text rigging demons = (an unmetabolized knowledge,) play between technical animator programming + CG interface + soap opera + my affective involvement --> speciation bestiary style
not only tranimals, but national restructuring, political economies of sciences, images, culture industries, and technologies reordering in infrastructural assemblages are also sensuous refrains
•some becomings and assemblages might refuse these refrains and *demand ontological primacy*
Leigh Star
for some kinds of tasks we (humans) are highly distributed --> remembering: ***much of our memories are in other people*** (libraries and homes)
part of our selves extend beyond the skin in every imaginable way <--phantom limb
--Katie--> embodiments (and beings) are distributed among memories, capacities, corporealities
demon dematerialization --> body dissolve (vanquish) --> relinquish --> networking materializing forces --> this text
the state of cut in manga series Attack on Titan
•affective wounds
•affective formations that break the skin
•restructuring
•chaotic and unpredictable nature
•your avatar (your monster): sensuously augmented elements of self
•territory registers
•materially real scales of involvement
•
play = double consciousness --> being in both states (is & is not, assertion & rejection) --creates--> its own commentary in itself about itself <-- intense and pleasurable interactive dynamism <-- meta communications performed by embodied selves at multiple levels (of organic and social systems)
commercial entertainment drawing on understandings of mammalian-affective structure : transmedia + mammalian animalities + AI agents (~= rigging)
Disney = interactive dramas of mammalian behavior of psychological bonding
3D application: interactive microworld of augmented assemblage of objects and beings and tools and zoons, visualization of mulistable cognition
= a form of globally restructuring knowledge work + embodied learning + economies
exosome explosive demons, as significant other?
we love to create worlds (that is why we make and watch soap operas)
careful negotiation of meaning and tools (in apass, not careful always)
...................................
(Katie -->) [*]web: a material example of a then counter-intuitive convergence and recombination, one across forms of inscription and meaning making devices[...]in that fictional everywhere of “everyone's” lives
emerging posthumanities: humans are only[...]
(173847)[...notes/notes on evangelist.txt]%89.4[...] kinds of tasks we (humans) are highly distributed --> remembering: ***much of our memories are in other people*** (libraries and homes)
part of our selves extend beyond the skin in every imaginable way <--phantom limb
--Katie--> embodiments (and beings) are distributed among memories, capacities, corporealities
demon dematerialization --> body dissolve (vanquish) --> relinquish --> networking materializing forces --> this text
the state of cut in manga series Attack on Titan
•affective wounds
•affective formations that break the skin
•restructuring
•chaotic and unpredictable nature
•your avatar (your monster): sensuously augmented elements of self
•territory registers
•materially real scales of involvement
•
play = double consciousness --> being in both states (is & is not, assertion & rejection) --creates--> its own commentary in itself about itself <-- intense and pleasurable interactive dynamism <-- meta communications performed by embodied selves at multiple levels (of organic and social systems)
commercial entertainment drawing on understandings of mammalian-affective structure : transmedia + mammalian animalities + AI agents (~= rigging)
Disney = interactive dramas of mammalian behavior of psychological bonding
3D application: interactive microworld of augmented assemblage of objects and beings and tools and zoons, visualization of mulistable cognition
= a form of globally restructuring knowledge work + embodied learning + economies
exosome explosive demons, as significant other?
we love to create worlds (that is why we make and watch soap operas)
careful negotiation of meaning and tools (in apass, not careful always)
...................................
(Katie -->) [*]web: a material example of a then counter-intuitive convergence and recombination, one across forms of inscription and meaning making devices[...]in that fictional everywhere of “everyone's” lives
emerging posthumanities: humans are only some of the agencies self-organizing in altering systems of things + people + worldly processes --Katie--> being inside and moved around literally by the very material and conceptual structures you are analyzing and writing about -->
•transdisciplinary consciousness: telescoping out to engage infrastructures in their layered accretions رشد
•witing (saying what counts) [has to] diverge perpendicularly across the normative --> performative = demonstration + simulation
•knowledge workings --embed--> within culture industries + transnational educational restructuring projects
writing technologie (~= activities + skills + devices in layered assemblages + material + conceptual inscription) --literalize--> tensions in grammat[...]
(173848)[...notes/notes on evangelist.txt]%89.4[...]دن getting injured
سرشتن to create = مخلوط کردن to mix, compose
راه بردن = شناختن، بلد بودن
raftan = eshal gerftan
dashtan = motevaghef kardan
afzudan = toghyan kardan
TRAVEL*
-Adam Olearius (ambassador, translator, Russian+Persian)
-Sa'di (poet, traveler, theorist of love and friendship, )
-Sana+Sina (artist, researcher, translator, )
world? what is late today? trans-late: beyond being late --> travel and arriving late
travel, trans, transportation, poetry, disruption in travel, traumatic travel, log,
traumatic travel:
poetic source/act
related to refuging
voyage
exploration
investigate poetry and travel in the 12th century and 16th century and 21st century encounter
translational worlding between German Iranian cross-cultural speculative narratives that we fabulate with artistic and research methodologies
trajectory, destined beings, translations, transportation, routs, paths, maps,
transportation system
translation system
error in destination(?) [ontology of ‘error’ in 12th, 16th, 21st]
mutation in the garden(?)
technological system of destiny -?-> Sa'di
the flow of energy and material : dejle-biaban continuity
which agential force or travel agency Sa'di or Olearius or Sana or Sina is enrolled or registered in, that it sends them off to far distances?
pure political plays?
the question of ambassadorship
ambassadorial activities of Sana and Sina
the question of diplomacy
ambassador: storytelling, acting,
comparative thinking, comparative research, comparative translational methodology : *self in world* tech., lit., dis.,
which technologies (of composing, of writing, of figuring) are installed fo[...]
(173849)[...notes/note Sana.txt]%89.7[...]source/act
related to refuging
voyage
exploration
investigate poetry and travel in the 12th century and 16th century and 21st century encounter
translational worlding between German Iranian cross-cultural speculative narratives that we fabulate with artistic and research methodologies
trajectory, destined beings, translations, transportation, routs, paths, maps,
transportation system
translation system
error in destination(?) [ontology of ‘error’ in 12th, 16th, 21st]
mutation in the garden(?)
technological system of destiny -?-> Sa'di
the flow of energy and material : dejle-biaban continuity
which agential force or travel agency Sa'di or Olearius or Sana or Sina is enrolled or registered in, that it sends them off to far distances?
pure political plays?
the question of ambassadorship
ambassadorial activities of Sana and Sina
the question of diplomacy
ambassador: storytelling, acting,
comparative thinking, comparative research, comparative translational methodology : *self in world* tech., lit., dis.,
which technologies (of composing, of writing, of figuring) are installed for Sa'di in the 12th century and for Adam Olearius in the 16th century that allows them to imagine and engage in/with what we call today *mondial*?
(Sa'di + Olearius:)
chance encounter, failures, writing, making figures, loving, making friends, their acts of worlding (?), composing worlds, (de-compose?)
technicity: armillary sphere, Globe of Gottorf, Golestan, drawings, star constellations with astrological and mythological symbols, inside-outside model of the cosmos,
--> they both have concerns of *global consciousness* --> and their differences: two (or more) different world knowledges
GPS: global system position, concern of both Sa'di and Olearius
an excuse to read and investigate their worldings? translations between worlds, and sewing, tearings, and so on during the Safaviten and the Russian Tsar 16th century cosmology and models of reciprocity
(Translation is always interpretive, critical, and partial.)
intersection of multiple hierarchies:
-the Safaviten order (Isfahan architecture)
-the Duke of Holstein-Gottorp order (family architecture, court and mathematic)
-Tsar order (urban)
-literature of reciprocity***
Sana keywords: distortion, displacement, distance, alternation, collage, blur (noun), noise, voice-over, subtle changes, micro-macro, micro-politic, rhythm, turbulence, fragmentation, metaphor, persistence, repetition, disturbance,
(unexpected)
--> separation ??? =/=? compose
media/mediums: new narratives (script, score, etc.), image archive, garden (material and semiotic site), performance poetry, land-art, video
[...]
(173851)[...notes/note Sana.txt]%89.8[...]mation and drawing. by using the local geography and landscape of Eckernförde, employment of fragmented scores and modest embodiment, experimental acting and storytelling, the video as a generous medium holds and hosts all our gathered materials, and enables a linear but expansive experience. we will write short scripts based on stories from Olearius's travel logs in Iran and Sa'di's Golestan in order to put them into tests after 8 and 3 centuries, and produce intensity and curiosity for a richer way of relating to our shared cultural heritages and literacies.
practical: we will explore all the mentioned ideas and storylines as starting points to create interest for material-discursive practices of ‘worlding’ and ‘encountering’ in cross-techno-cultural intersections.
...................................
[working] title:
Das Gesicht des Paradies
the cast of one Globe to another
Globe of Gottorf of Golestan
“Each serving diligently in its own appointed place”
“Deliverance from the yoke of bondage”
The Globe of Gottorf and deliverance from the yoke of bondage
The cast of Golestan and the magnitude prison of Globe
Das Gesicht des Paradies und schlichtendes Gottorfer Riesenglobus
Adam Olearius and Sa'di in bondage
magnetic fields of
intermediate category
contiguous mass of flowers and tulips
magnitude prison
Others adopt Hell
...instead you are in paradise
traveling
post travel
Paradise Roads
Gesicht
Globe of Gottorf and Golestan of Sa'di
foreign affairs
...................................
Planthroposcene, the age of gardens
...................................
[...] remembering is not a replay of a string of moments, but an enlivening and reconfiguring of past and future that is larger than any individual. [...] The past is never finished. It cannot be wrapped up like a package, or a scrapbook, or an acknowledgment; we never leave it and it never leaves us behind.
Barad's mother's question: “what good is there in offering recognition that can't be recognized?”
[...] there is only the ongoing practice of being open and *alive to each(other)* meeting
“How to disrupt patterns of thinking that see the past as finished and the future as not ours or only ours?”
...................................
When we read or hear any language statement from the past, we translate.
...................................
the ways Olearius remains non-Iranian all the way
...................................
Conley's notion of “Haptic Eye” (in line with Marks)
dilate the way (here?), we can't elsewhere
the lines that Olearius draws have their origin in their process, in the line, and in the support t[...]
(173852)[...notes/note Sana.txt]%89.9[...] />
a political aesthetic: a seeing hand relates to prehension (Greifen) of the world at large, the world at its imagined totality, *a world in which any ocular grasp is utopian* (and is always politically invested)
celestial sphere
|
terrestrial sphere
|
the insular eye
...................................
[a map] it tells a story, an itinerary [...] it whets the imagination. It propels narrative but also, dividing our attention, prompts reverie and causes our eyes to look both inward, at our own geographies, and outward, to rove about the frame and to engage, however we wish, the space[...]
(طرز بیان tarz-e bayan) idiolect of the geographer and cartographer
is composed of signs that do not transcribe speech. Riddled with speech and writing
a “map” that plots and colonizes the imagination of the public it is said to “invent” and, as a result, to seek to control.
an image that locates and patterns the imagination of its spectators
When it takes hold, [a map] encourages its public to think of the world in concert with its own articulation of space.
(the advent of bird-eye-view culture)
A map underlines what a film [or text] is and what it does, but it also opens a rift or brings into view a site where a critical and productively interpretive relation with the film [or text] can begin.
*locational imaging*
As the person who gazes upon a map works through a welter of impressions about the geographical information it puts forward—along with his or her own fantasies and pieces of past or anticipated memory in dialogue with the names, places, and forms on the map[...]
(Olearius drawings and frontispieces) establishes a geography, manufactured from cartographic elements
When a geography is given a sense of identification, of difference, doubt, a discerning gaze, or a critical reverie [the people, animals, subjects in the map cannot see how they are being mapped]
(how certain places are made to become the) simulacra of others*
perspective, visual style, narrative economy, scale, [...], the stakes of mimesis, and reception
story about the demise of nation and its cartographer:
(Dreamtigers by J. L. Borges)
In my childhood I was a fervent worshiper of the tiger: not the jaguar, the spotted “tiger” of the Amazonian tangles and the isles of vegetation that float down the Paraná, but that striped, Asiatic, royal tiger, that can only be faced by a man of war, on a castle atop an elephant. I used to linger endlessly before one of the cages at the zoo; I judged vast encyclopedias and books of natural history by the splendor of their tigers. (I still remember those illustrations: I who cannot rightly recall the brow or the smile o[...]
(173853)[...notes/note Sana.txt]%90[...]ew culture)
A map underlines what a film [or text] is and what it does, but it also opens a rift or brings into view a site where a critical and productively interpretive relation with the film [or text] can begin.
*locational imaging*
As the person who gazes upon a map works through a welter of impressions about the geographical information it puts forward—along with his or her own fantasies and pieces of past or anticipated memory in dialogue with the names, places, and forms on the map[...]
(Olearius drawings and frontispieces) establishes a geography, manufactured from cartographic elements
When a geography is given a sense of identification, of difference, doubt, a discerning gaze, or a critical reverie [the people, animals, subjects in the map cannot see how they are being mapped]
(how certain places are made to become the) simulacra of others*
perspective, visual style, narrative economy, scale, [...], the stakes of mimesis, and reception
story about the demise of nation and its cartographer:
(Dreamtigers by J. L. Borges)
In my childhood I was a fervent worshiper of the tiger: not the jaguar, the spotted “tiger” of the Amazonian tangles and the isles of vegetation that float down the Paraná, but that striped, Asiatic, royal tiger, that can only be faced by a man of war, on a castle atop an elephant. I used to linger endlessly before one of the cages at the zoo; I judged vast encyclopedias and books of natural history by the splendor of their tigers. (I still remember those illustrations: I who cannot rightly recall the brow or the smile of a woman.) Childhood passed away, and the tigers and my passion for them grew old, but still they are in my dreams. At that submerged or chaotic level they keep prevailing. And so, as I sleep, some dream beguiles me, and suddenly I know I am dreaming. Then I think: this is a dream, a pure diversion of my will; and now that I have unlimited power, I am going to cause a tiger.
Oh, incompetence! Never can my dreams engender the wild beast I long for. The tiger indeed appears, but stuffed or flimsy, or with impure variations of shape, or of an implausible size, or all too fleeting, or with a touch of the dog or the bird.
****
The one that is in the other forever betrays its differences with respect to its surrounding milieu in the field of the frame.
cartography at the time of its emergence in early modern print-culture [...] maps were tipped into books to call attention to the aspect and format of a medium for which seeing and reading were of a same character.
toward productive, critical, and even creative speculation
a map in a movie begs and baits us to ponder the fact that who we are or whomever we believe ourselves to be depends, whether or not our locus [...]
(173855)[...notes/note Sana.txt]%90.1[...] />
symbolic and political effectiveness of cartographic diagrams
(to leave open) the art of living with space itself
what it means to be located and discerned in the world
they lead the viewer “all over the map”
regime of the “image-fact” --> implicit cartography
an abstract point of view on reality that is analyzed
Conley > Bazin is close in spirit to the first sentence of Ptolemy's Geography in which cosmography is likened to the construction of a world map in the way a painter executes the portrait of the sitter, while topography is seen as a local view (of a city) in the way that the same painter depicts an isolated or detached piece, such as an eye or an ear.
(my deep interest:) spatial histories that procede us
Renaissance
*art: various and always mobile articulation of space
*writings: spatially conceived and materially determined --> they explore surfaces and volumes
*cartography: component of the literary imagination of the early modern age
{narratives of the Renaissance tell of the construction of the subject through a venture--a plotted itinerary--into the realm of death and back again} (# Adventure Time)
construction of space in disciplines that pertain to geometry*
treating writing as a function of extension [according to Conley, Self-Made Map]
writing holds, penetrates, delineates, and explores space; it maps itself in relation to an autonomous signature--born of the congress of space
early modern: a growth of a composite writing that moves between diagrammatical and discursive inspiration ~=> creation of self
(i have a relation with ajayeb, or any ‘old’ text, in that of “the pleasure these works afford is due the ways that they allow us to invent imaginary realms of space through our illusion of having ‘first-hand’ contact with them” -->? creation of my “self”)
in a world in which we discover our heritage as gratuitous beings --> a partial and universal history of ourselves
we are products of individual and collective histories
geographic literature
the sudden birth and growth of mapping (between 15th and 17th century):
•in Renaissance admiration for antiquity Ptolemy esteemed as the world's founding geographer
•in growth of scientific revolution quantification and measurement was stressed, the human body and the geographic landscape of the natural world became topics of interest
•plotting and perspective: in representation art a “saturated reality” began to animate paintings + the invention of artificial perspective ==> new ways of gridding and plotting the world
•political unification, or nation building, to use maps to construct systems of defense
•*emerging self and to the self's relation to the idea o[...]
(173859)[...notes/note Sana.txt]%90.2[...]f self-aggrandizement?
ingenieur du moi
medium engineers
imaginary space, nation, selfhood
*** the self-possessed individual ***
(Conley calls) writing “cartographic” insofar as tensions of space and of figuration inhere in fields of printed discourse
(although his understanding of writing as ‘effects of recorded speech’ is not interesting)
(and he ties to fast cartography to expansion and conquest, allegorical propaganda of cartographer's presence)
living conditions of vocal exchange
visible coordinates that enclose, frame, quantify
a process of discovery --that--> maps its movement as it goes
-making a fetish of progress and accuracy
-vital, narcissistic illusion that the world begins with our birth and expands through our perception of it
isolario: illustrating the islands of the world, a genre
>
“national” subjects attached to the geographies that they are both mapping and describing
graphic construction of the self
Olearius's globe of Gottorf (=/= Morton's hyperobject): the effect of totality, of having engineered a world through its own labors. [Ptolemaic-Aristotlian machinery of the spheres, which hold the fixed stars in place, stars in a trace on the relatively stable horizon of earth and sky (in which meteor deviation from this harmonious arrangement or celestial machinery was considered disastrous)]
**self become autonomous <== fixed to an illusion of a geographic truth, it can be detached from the coordinates that mark its point of view, its history, its formation, and the aesthetics (and politics) of its signature. [and with Sana, through Sa'di, we start with this position, rehearsing criticism studies in terms of the birth of the subject and of subjectivity in early modern Europe]
terrae incognitae: the unknown, graphically inscribed, and to be conquered
“nomination is a mode of symbolic appropriation that furnishes virgin territories with a memory, with a gridding that dispossesses space of its alterity and that makes of it an object of discovery subjected to the constraints of linguistic reference, that intends that at every identifiable site there correspond a name” (Conley > Christian Jacob > Mallarme)
lodged in the corporal space of an image of “man”
spectral presence of death
navel: construed to be a site where the relation of the unknown has its first noticeable, physical trace, [...] the site of a ruptured attachment
-as an embodiment of the relation to the unknown
-the subject desires to give birth to himself or herself
artificial self-birthing and self-monumentalization
--> creation of a universe of wise (hakimane حکیمانه)
it is so strange in Ole[...]
(173860)[...notes/note Sana.txt]%90.3[...] stenographic form that telescopes language and extends into space as it signals a point where memory and national identity are being schematized
a childhood experience
the subject uses the illusion of a given spatial and historical order to create an imaginary world of impressions that tie his or her body to a mobility of space and place
signature, affixed to the edges in the spandrels between a map and its borders, is both ungrounded and necessary
authenticating effect
a sense of self-distance and power are obtained in the enactment of a signature
Conley argues that: the individual who comes to be named as such can only do so when he or she gains the required illusion of having a real place in the world or, failing that, of experiencing movement in space and language that redeems the labor of living
cartography
•compass for verbal plotting
•turning the reader's gaze toward a productive consideration of its visible form
--*-- the dialogue and its dialogic echoes --*--
statecraft: fortification, centralization, extensive rebuilding (of national borders)
(Iran, Germany, Princess Bubblegum from Adventure Times)
--> (perspectival signature) existential relation with space
-Princess Bubblegum naturalized story: total control of now alienated bodies in a machine-determined future; (her jokingly horrible) mission to promote scientific management of every phase of society;
Princess Bubblegum = rational management in advanced monopoly capitalism
the cartographers create a “cultural entity” that, it is claimed, is only represented in the maps [...] also brought into being ... the authority that underwrote their own discourse ==> they make themselves
[*]colonialization is based on a culture's perceived need to acquire a protective zone between itself and the world in order to gain authority
(also) “it becomes increasingly difficult to find a stable signified to which the whole thesaurus of exotic signifiers may be referred” [Greenblatt]
topophilia
(i have been trying to reverse the movement of) transition from cosmography to topography
cartographic truth --> silent agenda (--> power structures)
motivation and demotivation of proper names and their implied referents
...................................
Allegories of the Continent
Persianisch, Persiae,
...................................
[Mary Louis Pratt]
“Our” Dr. Livingstone was a grand nephew of the “real” Dr. Livingstone in Africa. English Canada was still colonial in the 1950s: reality and history were somewhere else, embodied in British men.
The syllables wound through ou[...]
(173861)[...notes/note Sana.txt]%90.6[...]om Adventure Times)
--> (perspectival signature) existential relation with space
-Princess Bubblegum naturalized story: total control of now alienated bodies in a machine-determined future; (her jokingly horrible) mission to promote scientific management of every phase of society;
Princess Bubblegum = rational management in advanced monopoly capitalism
the cartographers create a “cultural entity” that, it is claimed, is only represented in the maps [...] also brought into being ... the authority that underwrote their own discourse ==> they make themselves
[*]colonialization is based on a culture's perceived need to acquire a protective zone between itself and the world in order to gain authority
(also) “it becomes increasingly difficult to find a stable signified to which the whole thesaurus of exotic signifiers may be referred” [Greenblatt]
topophilia
(i have been trying to reverse the movement of) transition from cosmography to topography
cartographic truth --> silent agenda (--> power structures)
motivation and demotivation of proper names and their implied referents
...................................
Allegories of the Continent
Persianisch, Persiae,
...................................
[Mary Louis Pratt]
“Our” Dr. Livingstone was a grand nephew of the “real” Dr. Livingstone in Africa. English Canada was still colonial in the 1950s: reality and history were somewhere else, embodied in British men.
The syllables wound through our lives, threading together by force of repetition things that were distant, discontinuous and unreal. Living stone. This is how empire makes the world meaningful to its subjects, how it weaves itself into the everyday.
...empire made us part of a history that was somewhere else made by people who were not us. At the same time, when it came to Africa, we knew who we were. Sunday school missionary stories built the color line into our imaginations. That was part of their job, to create us as subjects of empire, give us our place in the order.
The book aims to be both a study in genre and a critique of ideology. Its predominant theme is how travel books written by Europeans about non-European parts of the world created the imperial order for Europeans “at home” and gave them their place in it. I ask how travel writing made imperial expansion meaningful and desirable to the citizenries of the imperial countries, even though the material benefits of empire accrued mainly to the few. Travel books, I argue, gave European reading publics a sense of ownership, entitlement and familiarity with respect to the distant parts of the world that were being explored, invaded, invested in, and colonized. Travel books were very popular. They created a sense of[...]
(173862)[...notes/note Sana.txt]%90.7[...]y searches for raw materials began
•coastal trade extended inland
•
ways of reading and focusing rhetorical analysis
...................................
[Brancaforte]
word + image
art + science
visual + discursive
the reality that he [Olearius] has experienced
Conley: “the mass of textual material that accompanies single-sheet or atlas maps tends to reveal its ideological perspective in the gaps between a silent, spatial, schematic rendering of an area (in visual form) and a voluble [por harf پرحرف], copious, emphatic, printed discourse that strives to tell of the invisible history that the image cannot put into words”
questions of
•authorship
•political power
•intellectual influence
Meerwunder, exotic curiosities from the sea
“we were about a gun-shot's distance"
in the age of incipient European colonialist expansion
a truly Baroque (bestseller) work, Vermehrte Newe Beschreibung der Muscowitischen and Persischen Reyse
(in terms of Oriental drama)
erudition (fazl فضل) + adventure }-> in narrative
•it is Adventure Time
proto-ethnography
acquire eyewitness information about a relatively unknown part of the world
-(with Olearius's style we can hear) ethnography's mantra: “writing from the ground” --> attention to the shakenness of difference (encountered or imagined) [Stewart bringing my attention to the writing affect:] “ground” sends people bouncing, takes place as a threshold, hits the senses as a set of provocations. “Writing matters if objects of analysis are to be understood as emergent forms with qualities, intensities, and trajectories that can be described or evoked. Writing is not epiphenomenal to thought but its medium. As it sidles up to worlds, disparate and incommensurate things throw themselves together.” (Stewart 2012)
(the ground of Iran on which Olearius stands cannot be summarized in a literalized description, under the spell of a kind of cartographic shorthand [tond-nevisi تند نويسى، مختصر نويسى], into a strangely idealist paradigm that imagines the things of the world)
*writing can be:
•the practice of writing ourselves into our worlds as emergent and disparate ensembles --> speculative concept of ‘worlding.’ [to consider our] writing as an inscription that configures the spaces of form and event in daily living
•Stewart slowed ethnographic practice: Why does writing matter in ethnography? How do forms of writing change cultural theory? What questions do forms of writing raise about subjects and objects, forms of attention, the possibility of thinking through description? How do you describe a scene, a character, an event, a situation, a collective sensi[...]
(173866)[...notes/note Sana.txt]%90.9[...]trives to tell of the invisible history that the image cannot put into words”
questions of
•authorship
•political power
•intellectual influence
Meerwunder, exotic curiosities from the sea
“we were about a gun-shot's distance”
in the age of incipient European colonialist expansion
a truly Baroque (bestseller) work, Vermehrte Newe Beschreibung der Muscowitischen and Persischen Reyse
(in terms of Oriental drama)
erudition (fazl فضل) + adventure }-> in narrative
•it is Adventure Time
proto-ethnography
acquire eyewitness information about a relatively unknown part of the world
-(with Olearius's style we can hear) ethnography's mantra: “writing from the ground” --> attention to the shakenness of difference (encountered or imagined) [Stewart bringing my attention to the writing affect:] “ground” sends people bouncing, takes place as a threshold, hits the senses as a set of provocations. “Writing matters if objects of analysis are to be understood as emergent forms with qualities, intensities, and trajectories that can be described or evoked. Writing is not epiphenomenal to thought but its medium. As it sidles up to worlds, disparate and incommensurate things throw themselves together.” (Stewart 2012)
(the ground of Iran on which Olearius stands cannot be summarized in a literalized description, under the spell of a kind of cartographic shorthand [tond-nevisi تند نويسى، مختصر نويسى], into a strangely idealist paradigm that imagines the things of the world)
*writing can be:
•the practice of writing ourselves into our worlds as emergent and disparate ensembles --> speculative concept of ‘worlding.’ [to consider our] writing as an inscription that configures the spaces of form and event in daily living
•Stewart slowed ethnographic practice: Why does writing matter in ethnography? How do forms of writing change cultural theory? What questions do forms of writing raise about subjects and objects, forms of attention, the possibility of thinking through description? How do you describe a scene, a character, an event, a situation, a collective sensibility, a difference, a world? What does it mean to add density and texture to ethnographic description? What can ethnography do?
•attuned to the *forms and forces* unfolding in scenes and encounters --> *apparatus of conceptualization* [pulled into (a tricky) alignment with (your field's) immanent concerns and with the concerns of the worlds.] your (anthropological) objects have to “be walked around,” “approached from precise angles,” and seen as “states of being,” emergent, or suspended in potentiality, or collapsing, or residual, roosting on live matter. *culture ~= [*]the cultural: “a resonant and magnetizing field that registered in people and things living through eve[...]
(173867)[...notes/note Sana.txt]%90.9[...] [--> Foad's (mental habit of) describing the fixed object of destiny (of Iran).] how to move in the manner of things slipping in and out of existence? the way a world (in this case: Iran) elaborates in prolific forms, taking off in directions. the Iranian real is alchemical, traveling in circuits of impact and reaction, in which things happen. we must train ourselves on an effort to describe the iterations/durations/modes of “being taking place.”
...................................
Said: “the idea of representation is a theatrical one: the Orient is the stage on which the whole East is confined. on this stage will appear figures whose role it is to represent the larger whole from which they emanate...”
[when we use “theater” in a cartographic sense it refers to the dynamic space where the “I” or the “self” sees itself engaged in a public space (of kin, of others, of economic and political forces)]
the theatrical arts: spoken work + visual spectacle --> rise of opera
[--> rise of natural history]
observers of the differences between their civilization and that of the Persians, their standards of measure were those of the West:
Xenophon
Herodotus
Quintus Curtius Rufus
Strabo
Pausanias
Ammianus Marcellinus
Barnabas Brissonius
Pietro Bizzarri
Johannes de Laet
Thomas Herbert
Hans Schiltberger
Hans Christoph von Teufel
Stefan Kakasch
Anthony Jenkinson
Anthony and Robert Sherley
Thomas Coryat
Pietro della Valle
Garcai de Silva y Figueroa
Jean Babtiste Tavernier
Raphael du Mans
Olearius (1636)
Engelbert Kaempfer
a Greek invented dichotomy:
(Greek) small democracies =/= (Persian) powerful empire
modestia (cult of the simple and good) =/= superbid (pride)
law =/= monarch
‘conflict’ is a theme
Europe/Persia reasons for contact according to Cambridge History of Iran:
1- religious incentive (moharek محرک)
2- both against the Ottoman Turks
3- commercial incentive
4- travelers passed through Persia
Duke Frederick's commercial venture that would put the tiny territory on the map, as it were, and eliminate all its debts [...] with Adam Olearius chosen to chronicle the mission as its official secretary
“Duke's stated aim in sending the embassy to Persia was to establish a trade route with Persia and obtain exclusive rights to export silk from the area, thus squeezing out the other European competition, especially the Dutch”
his methodology
(Olearius's citational mobilization) a typical Baroque writer, he cites classical and Renaissance sources copiously and compares them to each other, thus paying homage to the scholarly tradition
•list the main features of a subject under discussion[...]
(173868)[...notes/note Sana.txt]%91.2[...]etween their civilization and that of the Persians, their standards of measure were those of the West:
Xenophon
Herodotus
Quintus Curtius Rufus
Strabo
Pausanias
Ammianus Marcellinus
Barnabas Brissonius
Pietro Bizzarri
Johannes de Laet
Thomas Herbert
Hans Schiltberger
Hans Christoph von Teufel
Stefan Kakasch
Anthony Jenkinson
Anthony and Robert Sherley
Thomas Coryat
Pietro della Valle
Garcai de Silva y Figueroa
Jean Babtiste Tavernier
Raphael du Mans
Olearius (1636)
Engelbert Kaempfer
a Greek invented dichotomy:
(Greek) small democracies =/= (Persian) powerful empire
modestia (cult of the simple and good) =/= superbid (pride)
law =/= monarch
‘conflict’ is a theme
Europe/Persia reasons for contact according to Cambridge History of Iran:
1- religious incentive (moharek محرک)
2- both against the Ottoman Turks
3- commercial incentive
4- travelers passed through Persia
Duke Frederick's commercial venture that would put the tiny territory on the map, as it were, and eliminate all its debts [...] with Adam Olearius chosen to chronicle the mission as its official secretary
“Duke's stated aim in sending the embassy to Persia was to establish a trade route with Persia and obtain exclusive rights to export silk from the area, thus squeezing out the other European competition, especially the Dutch”
his methodology
(Olearius's citational mobilization) a typical Baroque writer, he cites classical and Renaissance sources copiously and compares them to each other, thus paying homage to the scholarly tradition
•list the main features of a subject under discussion
•quote classical and contemporary authorities --> elicit different opinions
•
*correction of faulty source material imperative*
Harvey's new theory of the circulation of blood
Olearius:
•seasickness could be caused by motion of the waves
•“monsters” living along the Siberian coast are wrong
•
Olearius's methodology is that of a comparatist
he juxtaposes (the customs and social structures of the people he meets with those of his native land)
Olearius's trip ==> production of (superior maps)
Olearius ==> maps
Qazwini ==> lists
Sa'di ==> de-vice
Olearius's The Vermehrte Newe Beschreibung includes large, detailed, fold-out maps describing...
as well our technique in our work, with Sana
-our work/contribution includes placing maps and figures with the flux of discourse (=/= Olearius)
description of (the Persian) “natives” and their “nature” --> a codification of his human hosts
tradi[...]
(173871)[...notes/note Sana.txt]%91.2[...]/fractal world --common--> visual art
}--> ‘title page’ : interplay of symbol & reality <-- interaction of different spheres of imagery:
•historical characters
•living people
•stuff of geography
•stuff of astronomy
•architectural views
•(in the 14th century scholars began to collect) ancient coins (and medals) [one side: great events, historic individuals -and- the reverse: depicted allegorical subjects, gods or the *fates*, allegorical personifications inherited from the middle ages [arts and vices]] ~--> *moralizing nature of (someone's) ‘specifications’* [--> frontispiece: personifications as simulated sculptures in niches flanking the archway]
Sa'di =/= author's portrait updated ~ Olearius
Olearius had three printing presses installed in his house, and required that the engravers live and work there, under his direct supervision
“Concerning the Changeability of Worldy Things, and the Wonder and Praise of Virtue”
‘flaming hearts’ symbolizing “their” union
symbolism (of the frontispiece tries to) contain the subject matter (of the text that follows)
the triumph of death (but with a happy end for the deceased) # Adventure Time
“that which i wish for is not mortal” (Duke's motto)
“virtue lives on after the funeral rites”
his home, name, heraldry, figure, allows the viewer to grasp the entire span of the deceased's life (and death) *at a single glance*
horn of plenty
cupid is astride (with a leg on each side of)
astrilized
*winged sphere*
winged fame trumpets the deceased's accomplishments
christian mastery over the infidel--who is blinded to the true faith
a group of international admirers
**methods used in Europe to disseminate information about foreign people** during the early modern era:
•Flugblatt (broad-sheet or broadside, 14th century), a medium directed at the illiterate classes (that needed visual cue) [included: news about battles, astrological prediction, sighting of comet, birth of a monstrous creature (animal or human), execution of a famous criminal, tales of witches, devils, religious or political propaganda]
Flugblatt counterparts:
◦Flugshrift (flying writ, flying pamphlet), popularized by Martin Luther, four pages with woodcut gracing, for audience with ability and leisure to read longer tracts
•illustrated costume book. with Mannerist strapwork, grotesque, garlands, allegorical personifications; in scenes representing the original reason why humans need to wear clothing
•(Norbert when he uses “we” in his language) --> *author*: active, nude, individual with his scissors, not dressed for battle, who will actively clothe the other figures ... [in frontispiece to Hans Weigel's Trac[...]
(173872)[...notes/note Sana.txt]%91.6[...]thods used in Europe to disseminate information about foreign people** during the early modern era:
•Flugblatt (broad-sheet or broadside, 14th century), a medium directed at the illiterate classes (that needed visual cue) [included: news about battles, astrological prediction, sighting of comet, birth of a monstrous creature (animal or human), execution of a famous criminal, tales of witches, devils, religious or political propaganda]
Flugblatt counterparts:
◦Flugshrift (flying writ, flying pamphlet), popularized by Martin Luther, four pages with woodcut gracing, for audience with ability and leisure to read longer tracts
•illustrated costume book. with Mannerist strapwork, grotesque, garlands, allegorical personifications; in scenes representing the original reason why humans need to wear clothing
•(Norbert when he uses “we” in his language) --> *author*: active, nude, individual with his scissors, not dressed for battle, who will actively clothe the other figures ... [in frontispiece to Hans Weigel's Trachtenbuch the personifications of the non-Europeans are all prepared for battle] (male warriors in female continents [continents are usually represented by female figures, derived from biblical and classical sources such as Roman coins]) {Amerindian's headdress once was removed from its original ethnographic context, “decontextualized,” and then “recontextualized in a different setting --> europeans might have thought that it was a skirt. the reverse is the story of shalite شلیته?}
mid 16th century also saw the development of the periodical newssheet (adapted from broadside)
consisting of image and text--work together in order to provide meaning for the design --> view needed to combine ==> a composing/composer subjectivity
allegorical putti (symbolizing industry)
inscription at their feet
flora beside each of them
Olearius's frontispiece for Orientalischen Reise:
•mixture of realistic and fantastic
•illusionistic cloths denote a process not only of uncovering, but of discovery as well (theatrical curtains pulled back to reveal the true subject: the paradisical scene of “natives”) [the scenic event of arrival in any civilized zone is embodied by the monument of the natives]
•flora and fauna of Paradise
to place the viewer in (an atrium-like building)
monumental inscription
(our anti-globe video in the exhibition =/=?) a scene showing a robed man standing on a globe ~-> “You lead me through your counsel”
the explorer writes his observation into his *magnum opus*, the traveler account (just as God writes in “das grosse Wunderbuch die Welt”)
=/= my amazon project
textual proclamation of the author's faith
Olearius's translation of the sufi lore collected by the celebrated Persian poet Sa'di[...]
(173873)[...notes/note Sana.txt]%91.6[...]Sa'di, in a condensed visual form, (acknowledged later by Goethe) with the help of Hakwirdi
Brancaforte: Golestan speaks to an audience that has recently suffered from the ravages of war (or predicting it?!)
-Golestan (“valley of roses”) written soon after the bloodbath is therefore a document of its time composed by a man of reason who always stresses the practical [praised by Olearius as a “lustiger Kopff” (funloving spirit)]--appealing to a classical authority
-blending personal experience, humorous insights, and aphorisms (of an ethical/didactic nature)
-Muhammadian like the manner of Virgil-->{the past as legacy, disposing with the divine mechanism, purchase Virgil's tomb and worshipped it, poetry as a tool of divination, embodiment of experience, pastoral and erotic, attraction toward people of any gender, agriculture as man's struggle against a hostile natural world, way of a comparison with foreign marvels,}
religious relativism in Olearius's orientalism --> in deference to his christian audience and as a dependent of the Gottorf court--he disparages islam (verführischer Glauben, seductive belief)
-he is also a forerunner to the comparative religious studies (when he uses the word “Gott/God” rather than the name “Allah”)
-manipulating Hakwirdi's voice in the propagandistic confrontation between the great religions --> Olearius speaking for his persian friend: who feels the customs of his homeland do not measure up to those of his adopted country [like Norbert!]
‘other's blindness’: (a *textual disclaimer* of) the other who exists in spiritual and religious darkness =/= pictorial depiction
(in Persianischer Rosenthal the entire) ***enterprise of translation*** (from Farsi to German) is cloaked in highly metaphoric language, charged with fostering the development of the german language + nationalized sentiment, “our German language that used to lie beneath the dust of contempt now shines forth once again” (<-- i meet this all the time when i was living and working in Germany)
“Die Persianer” in Olearius is an ambiguous term, it could stand for either Sa'di or the text of the Golestan, or Hakwirdi, but this “Persians” is to be “let inside, wearing a German coat,” Olearius's body is charged with teaching “the Persian to speak German” (--> integration)
other translations of Golestan:
•Andre du Ryer
•Johan Ochsenbach
•Georg Gentius
*Golestan
taut and well-translated epigrams
end-rhyme poems
a ‘treasury’ of rhetorical and poetical motifs
a voluminous index of sayings
-*short and astute speeches* (ایجاز ijaz ناقلا naghola)
*the genre of aphorism* = "apophthegma” (concise saying --> fit for advice, --> emblem)
(clever and) *sharp* ==> memorable
practical advice for individuals (members of the bourgeois, merchants) who wanted to c[...]
(173874)[...notes/note Sana.txt]%91.7[...] Glauben, seductive belief)
-he is also a forerunner to the comparative religious studies (when he uses the word “Gott/God” rather than the name “Allah”)
-manipulating Hakwirdi's voice in the propagandistic confrontation between the great religions --> Olearius speaking for his persian friend: who feels the customs of his homeland do not measure up to those of his adopted country [like Norbert!]
‘other's blindness’: (a *textual disclaimer* of) the other who exists in spiritual and religious darkness =/= pictorial depiction
(in Persianischer Rosenthal the entire) ***enterprise of translation*** (from Farsi to German) is cloaked in highly metaphoric language, charged with fostering the development of the german language + nationalized sentiment, “our German language that used to lie beneath the dust of contempt now shines forth once again” (<-- i meet this all the time when i was living and working in Germany)
“Die Persianer” in Olearius is an ambiguous term, it could stand for either Sa'di or the text of the Golestan, or Hakwirdi, but this “Persians” is to be “let inside, wearing a German coat,” Olearius's body is charged with teaching “the Persian to speak German” (--> integration)
other translations of Golestan:
•Andre du Ryer
•Johan Ochsenbach
•Georg Gentius
*Golestan
taut and well-translated epigrams
end-rhyme poems
a ‘treasury’ of rhetorical and poetical motifs
a voluminous index of sayings
-*short and astute speeches* (ایجاز ijaz ناقلا naghola)
*the genre of aphorism* = "apophthegma” (concise saying --> fit for advice, --> emblem)
(clever and) *sharp* ==> memorable
practical advice for individuals (members of the bourgeois, merchants) who wanted to climb the social ladder and learn *how to behave at court*
Golestan was considered a rich sourch of (such) “oriental wisdom”
(why Olearius is so into Sa'di's Golestan:) the aphorisms try to convey mental images or pictures [...] the apophthegma are the verbal equivalent of the images of the frontispiece --Brancaforte--> both genres try to convey a great deal of information in a condensed form (verbal or pictorial) [--> this is also why i am into Olearius and Sa'di #baroque]
(frontispiece + Golestan's) architectural framework --serving--> organizing structure; formal entrance to the scene
[]
relation to the soverign in Sa'di
in Golestan, the tales speak of the love or affection between a man and a young male. however, in the introduction to his translation, Olearius notes that he has subsituted the term “girl, lover, person, or human being” for “youth,” so that it will not offend young people who read the book --> (resisting the) jocular moralistic-didactic use of the momoerotic motif a much deeper understanding of Sufi terminology and motivation than one can expect from a 1[...]
(173875)[...notes/note Sana.txt]%91.8[...]ce + Golestan's) architectural framework --serving--> organizing structure; formal entrance to the scene
[]
relation to the soverign in Sa'di
in Golestan, the tales speak of the love or affection between a man and a young male. however, in the introduction to his translation, Olearius notes that he has subsituted the term “girl, lover, person, or human being” for “youth,” so that it will not offend young people who read the book --> (resisting the) jocular moralistic-didactic use of the momoerotic motif a much deeper understanding of Sufi terminology and motivation than one can expect from a 17th century translator
Olearius normalizes the discourse (of sufi) for fear of offending the sensibilities of his reading public
angelic piety
Englische Frömmigkeit
...................................
the lionskin story
lion symbolizing the element of fire as well as purification
astrological relationship between lion and sun, in the image of Mithras, entwined by snake, symbolizing the path of the sun
mithraic influences survived into the islamic era as well, and became even more prevalent with the safavid dynasty --> lion imagery became strongly associated with Ali, the fist imam in twelver shi'ism
cosmic imagery and forms of address
the persian sun/lion symbol becomes intelligible for a european audience, when it is represented as a symbol of royalty
the lionskin, in Olearius's title, Persianischer Rosenthal
the animal's interior surface contains the writing, which provides the information about Persian society
Finn and Jake (given to wanderlust and creative risk) in Adventure Time --> “more powerful through spoils”
(this tradition goes back to Hercules, trophy, skin of the beast,)
“slain and flayed, exposed to the European audience, the lion/skin serves as a background on which the German author inscribes the story[/history]” (Brancaforte)
[Brancaforte studying] the early modern European frontispieces that were associated with the Orient
...superfluity of details mannered and cluttered with unread decorative motifs set in an unreadable space
[16th century frontispiece; my work is sometimes like that]
=/= (Rubin's title pages:) portrayed in an intelligible space, imbued with dramatic light effects, with a sense of movement, monumental architecture with three-dimensional figures moving in a readable illusionistic space
‘stretched-out animal skin with the head in the top center’ --> Rubin's artistic vocabulary [--> followed in today way of layout]
lion = saint's attribute --transformed--> medium for writing
--> (underscoring the) significance of **trophy**: subjugating a wild dangerous animal and then displaying it proudly for all to admire
[...]
(173876)[...notes/note Sana.txt]%91.8[...]ations it is producing and the composite nature of the simultaneously aural and visual medium of print
-growth of cartography parallels that of the coming of autobiography --> mapping is responsible for the consciousness that leads to the production of the fashioned self
rise of:
•autobiography
•opera
•natural history
Olearius multiplicity of roles
artist, geographer, historian, tourist, merchant, diplomat,
Olearius's production of self
mantle of artist is passed on to the author, who asserts himself and his new status in pictorial form
[in the corner of the map of Flensborg from Newe Landsbeschreibung] a hat obscures the specific character traits of the individual [artist/cartographer], and the image opts instead to emphasize the professional activity of the geographer [==> *expert: a new subject ruled by laws of classification or ideology, an expert cosmographer or topographer]
+ beautiful theories of a fire that burned in the human heart
he stick to his calculations despite the criticism he receives from colleagues and friends
Olearius's scientific reticence (kam-guyi کم گويى)
he quotes (without attribution) Athanasius Kircher: “some think that the earth, as well as the heavens have their intelligent angels or spirits which move inside them and thus bring the waters out of their depth” (Vision of Persia p.153)
therefore the waters were driven by a natural power through the hidden veins of the earth and rose up into the mountains, just as in a human being the blood rises from the liver to the heart and moves upward to the head through the vena cava. --?--> Harvey's discovery of the circulation of blood
...cartographic literature both reflected and brought about changing perceptions of the world
about Marco Polo
Gabriel: Marco Polo did not have the infle influence on geography that one might have expected [...] he had no corresponding education, had been unable to make astronomical observation, and the results of these thrown-together maps was complete chaos [!]
the shape-shifting Caspian sea
*** Tabula Asiae ***
Olearius's travel account also seeks to be encyclopedic
...describe and judges the deviations from the European norm
common
barbarous
destruction of the body itself
Munster's final judgment:
“[Perisans] do not speak much and are more apt to act than to speak. they like the uncleanness or lust of the body; they are measured in their eating habits; they seldom keep to what they promise unless it is to their advantage” --> a laconic (mojez موجز) group of people who are frugal (sarfeju صرفه جو) in their habits, rarely keep their word unless it is to their advantage and are also oversexed ==> they are i[...]
(173878)[...notes/note Sana.txt]%92.1[...]
+ beautiful theories of a fire that burned in the human heart
he stick to his calculations despite the criticism he receives from colleagues and friends
Olearius's scientific reticence (kam-guyi کم گويى)
he quotes (without attribution) Athanasius Kircher: “some think that the earth, as well as the heavens have their intelligent angels or spirits which move inside them and thus bring the waters out of their depth” (Vision of Persia p.153)
therefore the waters were driven by a natural power through the hidden veins of the earth and rose up into the mountains, just as in a human being the blood rises from the liver to the heart and moves upward to the head through the vena cava. --?--> Harvey's discovery of the circulation of blood
...cartographic literature both reflected and brought about changing perceptions of the world
about Marco Polo
Gabriel: Marco Polo did not have the influence on geography that one might have expected [...] he had no corresponding education, had been unable to make astronomical observation, and the results of these thrown-together maps was complete chaos [!]
the shape-shifting Caspian sea
*** Tabula Asiae ***
Olearius's travel account also seeks to be encyclopedic
...describe and judges the deviations from the European norm
common
barbarous
destruction of the body itself
Munster's final judgment:
“[Perisans] do not speak much and are more apt to act than to speak. they like the uncleanness or lust of the body; they are measured in their eating habits; they seldom keep to what they promise unless it is to their advantage” --> a laconic (mojez موجز) group of people who are frugal (sarfeju صرفه جو) in their habits, rarely keep their word unless it is to their advantage and are also oversexed ==> they are indeed different from the Europeans
discourse of analogy
cartographic evidence
a book of others
the ways it fashions received information
“Ortelius's innovation in the science of cartography is that he attends less to the “big picture” of the world than to putting together an illustrated summery of possibly infinite number of fragmentary parts (Conley)
--> “segmentable” units of an infinite possibility of scale and focus (#Goolge maps)
[]
Blue Map of Persia
influence of Ptolemy on the early islamic cartographers, in the time of Ma'mun
the notion of the inhabitable world being divided into seven horizontal bands called ‘climata’ or agalim/aghalim/ اقلیم(a geographical model derived probably from Persia)
*encircling ocean* surrounded the known world, and that usually have south at the top, probably to emphasize the importanc[...]
(173879)[...notes/note Sana.txt]%92.2[...]ed frame the relations plotted in flows of words (and reversed): diagrams labile ناپايدار in their forms of participation in collectives***
{my research on premodern systematic investigation of strange singularities of the labile phenomena [lability: liable to err and fall, slip, glide, flow] in the middle ages --helps--> how in the absence of authoritative *source of knowledge* in artistic research environments such as apass, *styles of knowing* mime and intertwine in poetics, practice, and politics}
speaking from diagram (offering possibilities of pilotage of the emergent relations) =/= speaking to diagram (a form of presentation, a proposed ‘found’ past in an idealized future, proposing as a realistic map of a given)
@Eszter: the question of recognizing the complexity of manipulating sets of relations expressed graphically --> developing (in my self) a contrast which offers possibilities for rhetorically distinguishing between ‘speaking from’ and ‘speaking to’ ==> shifts that can effect moves in collective meaning-making
wordy texts
(Star Trek's) displaying “our” modern commonplaces out of the place they are coming from --> makes me vomit
-in US sci-fi TV series we face that we are still Aristotlian, in our regulation of speech, we live under the regime of non-contradiction and of non-equivocation (tie up our public life in it) (--> when i say this is not my story, i am talking about another tradition of speech regulation)
proto-Baroque theater
*ambiguous monarchy*
absolutism has never been a feature of Iran monarchies
(who?) put an end to the complex, emergent baroque polity
a baroque sensibility was no longer salient in the Danish monarchical context and the baldachin became war booty --> that is how Adventure Time's sensibility is now
[Verran & Winthereik briliant thinking and literature:] “baldachin was designed to perform within the tense shifting landscape of partnerships associated with an aristocracy vigorously reorganizing itself as it emerged out of the crisis of the late medieval.”
there was a shift from ‘vertical to horizontal social integration’ (Christianson) with a better-off peasantry and a surge in the urban middle classes, and secular magnate families (najibzade نجيب زاده)
the baldachin was a device that performed in a force field--a wary but indomitable alliance of crown and noble magnates --> baldachin as a diagram in association with texts, the speech, and bodily gesture of court events
diagram: ambiguously and ambivalently ‘spoken from’ (--> proposing how a just society might be achieved) and ‘spoken to’ (--> a vivid vision of a just polity)
a figuration that equivocates over what a just society is
baroque diagram's felicity and ability to a[...]
(173880)[...notes/note Sana.txt]%92.5[...]nt relations) =/= speaking to diagram (a form of presentation, a proposed ‘found’ past in an idealized future, proposing as a realistic map of a given)
@Eszter: the question of recognizing the complexity of manipulating sets of relations expressed graphically --> developing (in my self) a contrast which offers possibilities for rhetorically distinguishing between ‘speaking from’ and ‘speaking to’ ==> shifts that can effect moves in collective meaning-making
wordy texts
(Star Trek's) displaying “our” modern commonplaces out of the place they are coming from --> makes me vomit
-in US sci-fi TV series we face that we are still Aristotlian, in our regulation of speech, we live under the regime of non-contradiction and of non-equivocation (tie up our public life in it) (--> when i say this is not my story, i am talking about another tradition of speech regulation)
proto-Baroque theater
*ambiguous monarchy*
absolutism has never been a feature of Iran monarchies
(who?) put an end to the complex, emergent baroque polity
a baroque sensibility was no longer salient in the Danish monarchical context and the baldachin became war booty --> that is how Adventure Time's sensibility is now
[Verran & Winthereik briliant thinking and literature:] “baldachin was designed to perform within the tense shifting landscape of partnerships associated with an aristocracy vigorously reorganizing itself as it emerged out of the crisis of the late medieval.”
there was a shift from ‘vertical to horizontal social integration’ (Christianson) with a better-off peasantry and a surge in the urban middle classes, and secular magnate families (najibzade نجيب زاده)
the baldachin was a device that performed in a force field--a wary but indomitable alliance of crown and noble magnates --> baldachin as a diagram in association with texts, the speech, and bodily gesture of court events
diagram: ambiguously and ambivalently ‘spoken from’ (--> proposing how a just society might be achieved) and ‘spoken to’ (--> a vivid vision of a just polity)
a figuration that equivocates over what a just society is
baroque diagram's felicity and ability to assist **collective passage through complexity**
tapestry (فرش / منقوش --> is concerned with collective way-finding ~ pilotage) and diagram }--> has to do with the collective
baldachin and the (innovation) model as material semiotic devices that intervene in the ‘happening of the real’ (Lury & Wakeford, Winthereik & Verran)
-they press upon others their presence as *participating entities* and offer *pilotage*
the model perfroms by eschewing اجتناب contradiction and equivocation =/= the baldachin (my graphs, atlases) elaborately [...]
(173881)[...notes/note Sana.txt]%92.6[...]
() within the neo-Orientalist discourse [~= liberal modernity as embodied by ‘the West’ and Barbarism as connoted by Islam] ‘the Muslim’ enemy is today configured as both misogynyst and homophobic (with an essentialized Islam comfortably posited as the roots of illiberalism[= presented as the mark and the evidence of Islam's radical alterity from Western civilization])==> “civilizing missions” [such as my orientation course (as an ideological cover) in Germany] + [Hoda's bottom-lined subjugated self puts her on such “mission” (‘to rescue women’ and) ends any discussion with her (about women, or Islam)] }==> essentialized and monolithic (and flattened) ‘Islam’ emptied of history, diversity, complexity, and dissent نفاق -- devoid of any internal complexity and in fact incapable of effecting change from within
[--> critical use of #islamicated instead of “islamic"]
organic intellectuals (of the empire)
(authentic) native informants
brave and courageous ‘victims’ of Islam
•Rushdie one of the strongest voices within the clash of civilizations framework, in popular support for the Global War on Terror
•Manji's narrow polemic and cultivating a persona (of young smart queer woman) ==> new Orientalism
•Hirsi Ali an authentic ‘victim’ (“I used to be a Muslim; I know what I am talking about” -saying things that liberal ‘politically correct’ discourse will not allow Whites/non-Muslims/Westerners to say)
}--> ideology of Empire --> [a neo-colonial project:] discursive construction of an essentialized Islam
a range of “misogynist cultural” practices:
•FGM (female genital mutilation)
•honor killings
•the ‘cult of virginity’
--> they all predate islam and are common to Animists and Christians of the sub-Saharan region as well as Ethiopian Jews
liberal rhetoric of saving Muslim women
when some illustratives are pitched as a sensitive response to racist Islamophobia, but taking part in the mainstream discourse on Islam and homosexuality
‘Islamic-ness’ of the subject-matter
(the strange idea) that all Muslim countries are Islamic
part fiction, part ideological label, part minimal designation of a religion called islam (or “west”)
-How really useful is “Islam” as a concept for understanding Morocco and Saudi Arabia and Syria and Indonesia (or Iran)? [Said asks]
return them to the ‘chardivari’
(Toor's notion of) ‘patriarchal opportunism’ : “whereby patriarchal structures from families to nation-states strategically select elements from an ideological ‘toolbox’ in their attempt to gain support for the sexual regulation of women.”
Toor showing how impossible it is to think of ‘Islam’ as being the source of Muslim women's problems:
•(an ordinary story) runaway marriage --to--[...]
(173882)[...notes/note Sana.txt]%92.7[...]ts her on such “mission” (‘to rescue women’ and) ends any discussion with her (about women, or Islam)] }==> essentialized and monolithic (and flattened) ‘Islam’ emptied of history, diversity, complexity, and dissent نفاق -- devoid of any internal complexity and in fact incapable of effecting change from within
[--> critical use of #islamicated instead of “islamic"]
organic intellectuals (of the empire)
(authentic) native informants
brave and courageous ‘victims’ of Islam
•Rushdie one of the strongest voices within the clash of civilizations framework, in popular support for the Global War on Terror
•Manji's narrow polemic and cultivating a persona (of young smart queer woman) ==> new Orientalism
•Hirsi Ali an authentic ‘victim’ (“I used to be a Muslim; I know what I am talking about” -saying things that liberal ‘politically correct’ discourse will not allow Whites/non-Muslims/Westerners to say)
}--> ideology of Empire --> [a neo-colonial project:] discursive construction of an essentialized Islam
a range of “misogynist cultural” practices:
•FGM (female genital mutilation)
•honor killings
•the ‘cult of virginity’
--> they all predate islam and are common to Animists and Christians of the sub-Saharan region as well as Ethiopian Jews
liberal rhetoric of saving Muslim women
when some illustratives are pitched as a sensitive response to racist Islamophobia, but taking part in the mainstream discourse on Islam and homosexuality
‘Islamic-ness’ of the subject-matter
(the strange idea) that all Muslim countries are Islamic
part fiction, part ideological label, part minimal designation of a religion called islam (or “west”)
-How really useful is “Islam” as a concept for understanding Morocco and Saudi Arabia and Syria and Indonesia (or Iran)? [Said asks]
return them to the ‘chardivari’
(Toor's notion of) ‘patriarchal opportunism’ : “whereby patriarchal structures from families to nation-states strategically select elements from an ideological ‘toolbox’ in their attempt to gain support for the sexual regulation of women.”
Toor showing how impossible it is to think of ‘Islam’ as being the source of Muslim women's problems:
•(an ordinary story) runaway marriage --to--> a battle for the consolidation of class and patriarchal power played on a national stage; a case (of Saima) abounding in the established and familiar postcolonial binaries of East/West, tradition/modernity, public/private, sacred/profane
*class struggle is itself always already a gendered process, both discursively and materially*
clash between different and competing patriarchies or patriarchal arrangements --> the status of women within kin-networks --> the role of marriage in consolidati[...]
(173883)[...notes/note Sana.txt]%92.7[...]bal War on Terror
•Manji's narrow polemic and cultivating a persona (of young smart queer woman) ==> new Orientalism
•Hirsi Ali an authentic ‘victim’ (“I used to be a Muslim; I know what I am talking about” -saying things that liberal ‘politically correct’ discourse will not allow Whites/non-Muslims/Westerners to say)
}--> ideology of Empire --> [a neo-colonial project:] discursive construction of an essentialized Islam
a range of “misogynist cultural” practices:
•FGM (female genital mutilation)
•honor killings
•the ‘cult of virginity’
--> they all predate islam and are common to Animists and Christians of the sub-Saharan region as well as Ethiopian Jews
liberal rhetoric of saving Muslim women
when some illustratives are pitched as a sensitive response to racist Islamophobia, but taking part in the mainstream discourse on Islam and homosexuality
‘Islamic-ness’ of the subject-matter
(the strange idea) that all Muslim countries are Islamic
part fiction, part ideological label, part minimal designation of a religion called islam (or “west”)
-How really useful is “Islam” as a concept for understanding Morocco and Saudi Arabia and Syria and Indonesia (or Iran)? [Said asks]
return them to the ‘chardivari’
(Toor's notion of) ‘patriarchal opportunism’ : “whereby patriarchal structures from families to nation-states strategically select elements from an ideological ‘toolbox’ in their attempt to gain support for the sexual regulation of women.”
Toor showing how impossible it is to think of ‘Islam’ as being the source of Muslim women's problems:
•(an ordinary story) runaway marriage --to--> a battle for the consolidation of class and patriarchal power played on a national stage; a case (of Saima) abounding in the established and familiar postcolonial binaries of East/West, tradition/modernity, public/private, sacred/profane
*class struggle is itself always already a gendered process, both discursively and materially*
clash between different and competing patriarchies or patriarchal arrangements --> the status of women within kin-networks --> the role of marriage in consolidating class power ==hence==> the rhetoric of marriage as something too important to be left to the men and women concerned (in Pakistan: ‘marriages = cementing relations between men’) --> “controlling female sexuality across class lines” [--> a very specific anxiety over female (sexual) agency* + complexities of patriarchy within Pakistani society] }--> “Among other things, they demonstrate that ‘Islam'--whether as a basis for individual/national identity, as a religious and cultural system, or as a set of injunctions encoded in theological and juridical textual sources--is always/already an internally contested discourse rather than a monolith[...]
(173884)[...notes/note Sana.txt]%92.8[...]i’
(Toor's notion of) ‘patriarchal opportunism’ : “whereby patriarchal structures from families to nation-states strategically select elements from an ideological ‘toolbox’ in their attempt to gain support for the sexual regulation of women.”
Toor showing how impossible it is to think of ‘Islam’ as being the source of Muslim women's problems:
•(an ordinary story) runaway marriage --to--> a battle for the consolidation of class and patriarchal power played on a national stage; a case (of Saima) abounding in the established and familiar postcolonial binaries of East/West, tradition/modernity, public/private, sacred/profane
*class struggle is itself always already a gendered process, both discursively and materially*
clash between different and competing patriarchies or patriarchal arrangements --> the status of women within kin-networks --> the role of marriage in consolidating class power ==hence==> the rhetoric of marriage as something too important to be left to the men and women concerned (in Pakistan: ‘marriages = cementing relations between men’) --> “controlling female sexuality across class lines” [--> a very specific anxiety over female (sexual) agency* + complexities of patriarchy within Pakistani society] }--> “Among other things, they demonstrate that ‘Islam'--whether as a basis for individual/national identity, as a religious and cultural system, or as a set of injunctions encoded in theological and juridical textual sources--is always/already an internally contested discourse rather than a monolithic and internally coherent thing.”
(--> understanding of) the ways in which ‘the law’ itself is constructed and operationalized; delightful colonial legacy called the “Family Laws” (part of the penal codes of India, Pakistan, and Bangladesh);
•zina (zena, illicit sex, adultery, premarital sex) --> far from being an expression of religious piety at the familial or state level, the zina law is wielded as a potent weapon of control and extortion by families of ‘disobedient’ women + the rights that the moral authority of Islam grants the women against their families }=/= the manner in which the mainstream media in the West constructs the role of Islam in the lives of Muslim women (~ everything to do with Muslims is explained by ‘Islam’) =/= Khan's research on incarcerated women leads her to conclude that poverty is an important causal factor in the imprisonment of women under the charge of zina in Pakistan (structural adjustment policies imposed on Pakistan by the World Bank and IMF from the 1980s on) --> larger global political and economic processes
•a transgender couple charged with perjury under the Pakistan Penal Code, and not under ‘Islamic law.’ Supreme Court would rule in their favor, the judgment drew on the presence of the figure of Hermaphrodite in Ancient Greece to Islam + discussed with sympathy by mainstream media + well-organized and politically savv[...]
(173885)[...notes/note Sana.txt]%92.8[...]hic and internally coherent thing.”
(--> understanding of) the ways in which ‘the law’ itself is constructed and operationalized; delightful colonial legacy called the “Family Laws” (part of the penal codes of India, Pakistan, and Bangladesh);
•zina (zena, illicit sex, adultery, premarital sex) --> far from being an expression of religious piety at the familial or state level, the zina law is wielded as a potent weapon of control and extortion by families of ‘disobedient’ women + the rights that the moral authority of Islam grants the women against their families }=/= the manner in which the mainstream media in the West constructs the role of Islam in the lives of Muslim women (~ everything to do with Muslims is explained by ‘Islam’) =/= Khan's research on incarcerated women leads her to conclude that poverty is an important causal factor in the imprisonment of women under the charge of zina in Pakistan (structural adjustment policies imposed on Pakistan by the World Bank and IMF from the 1980s on) --> larger global political and economic processes
•a transgender couple charged with perjury under the Pakistan Penal Code, and not under ‘Islamic law.’ Supreme Court would rule in their favor, the judgment drew on the presence of the figure of Hermaphrodite in Ancient Greece to Islam + discussed with sympathy by mainstream media + well-organized and politically savvy hijra community in Pakista
}--> @Hoda, since she is interested in women's status under purportedly Islamic regimes
}==> Islam is not the overarching motor within purportedly Muslim societies that mainstream discourse would have us believe
(Rastegar > Toor:) “it is typical of much human rights discourse in the Third World to focus on [...] practices of regulating women's bodies, especially those identified with Islamic law, while ignoring socioeconomic concern.” @Hoda
Toor's two distinctions [=/= collapsing all forms of ‘Islamization’ resulting in a serious misunderstanding of the social processes at work]:
•‘Islamization from below’ : rise of (voluntary) public piety among Muslims, adoption of particular styles of facial hair by men and of various forms of hijab by women
•‘Islamization from above’ : the ways in which structures of power—from families to states—deploy ‘Islam’ in order to control women (and men)
(Toor:) Shah's cogent critique of the fetishization of the ‘community’ in ethnographic literature
a society defined by ‘a history of’
•dictatorial regimes (with support of the U.S.)
•(under siege from joint pressures of) a corrupt ruling class
•a heavy debt burden
•predatory and conspicuous consumption
•ongoing (neo)colonial intervention
==> cultural identity becomes a contentious issue & women's bodies become sites (for these cultural politics and the class struggles they embody)
~=> regulation of women se[...]
(173886)[...notes/note Sana.txt]%92.9[...]odies
•animal bodies
•machine bodies
•bodies of thought
•ecosystems
•visceralities and noumena
•histories
•the seamless habitus of supermarkets and credit cards
•
(Stewart's) precarity's form: compositional + decompositional
attachments, temps, materialities, states of being
[*]description: a writing culture lodged in emergence, generativity, potentiality
things that come into form through an assemblage of affects, routes, conditions, sensibilities, habits
what it means to meet the world:
(Stewart) *as a nearing* [=/= raw material for exploitation]
(Heidegger) as the ringing between composing subjects and objects
(McCormack) felt as ways of going on in the world
(Deleuze) as increases and decreases, brightening and darkening
() in a cartography distributed across a field of intensities and durations
[=/= rush to incorporate them into a representational order of political or moral significance]
...................................
[*]epistemology = stories of knowledge from before that somehow we are still living with now (#fable)
Geroulanos -->{ Ardrey --to--> Kubrick's african genesis : “weapon fathered man”
technology + prehistory (in postwar period)
“tool ==> man"}
...................................
knowing images
epistemic image : knowledge-based pictorial gestures (in my work without) --> organization + collecting + demonstrating theories + scientific tools + direct references to natural objects
--> searchable interfaces (+ desire for condensed information)
(**list ==> searchable**)
(Apianus's early modern cognitive horizon -->) eye: another organ used to calibrate settings
activated eye --> new empirical pursuits
my epistemic images : work of an image fetishist
bestiary: animal character diagnosis
[horses]
(from) genre of taking care of the animal: veterinary --to--> chiromancy: profiling of the animal conditioned through the serial nature of list (==> control)
...................................
Brancaforte
readings of the apparatuses framing Olearius's books
tradition of representing Persia in the West (Xenophon and Herodotus)
narrative elements of Olearius’ works remain largely unexamined
Brentjes
elm naghli علم نقلی (artistic research knowledge) =/= elm aghli علم عقلی (rationality)
(science) elm in Iran <== (10th century written in Persian:) limits of the world [hodud al-alam] + pharmacological medicine + (translated ~= adaptations of) astrology
10th century --> gradual decline in literacy in Arabic ==> Persian treaties on sciences
rag-shenasi [...]
(173887)[...notes/note Sana.txt]%93.1[...]semblage of affects, routes, conditions, sensibilities, habits
what it means to meet the world:
(Stewart) *as a nearing* [=/= raw material for exploitation]
(Heidegger) as the ringing between composing subjects and objects
(McCormack) felt as ways of going on in the world
(Deleuze) as increases and decreases, brightening and darkening
() in a cartography distributed across a field of intensities and durations
[=/= rush to incorporate them into a representational order of political or moral significance]
...................................
[*]epistemology = stories of knowledge from before that somehow we are still living with now (#fable)
Geroulanos -->{ Ardrey --to--> Kubrick's african genesis : “weapon fathered man”
technology + prehistory (in postwar period)
“tool ==> man"}
...................................
knowing images
epistemic image : knowledge-based pictorial gestures (in my work without) --> organization + collecting + demonstrating theories + scientific tools + direct references to natural objects
--> searchable interfaces (+ desire for condensed information)
(**list ==> searchable**)
(Apianus's early modern cognitive horizon -->) eye: another organ used to calibrate settings
activated eye --> new empirical pursuits
my epistemic images : work of an image fetishist
bestiary: animal character diagnosis
[horses]
(from) genre of taking care of the animal: veterinary --to--> chiromancy: profiling of the animal conditioned through the serial nature of list (==> control)
...................................
Brancaforte
readings of the apparatuses framing Olearius's books
tradition of representing Persia in the West (Xenophon and Herodotus)
narrative elements of Olearius’ works remain largely unexamined
Brentjes
elm naghli علم نقلی (artistic research knowledge) =/= elm aghli علم عقلی (rationality)
(science) elm in Iran <== (10th century written in Persian:) limits of the world [hodud al-alam] + pharmacological medicine + (translated ~= adaptations of) astrology
10th century --> gradual decline in literacy in Arabic ==> Persian treaties on sciences
rag-shenasi (knowledge of the pulse) --> Avicenna
روضة المنجمین
rowzat (روضة to look) [~/=? nozhat نزهت] ~= garden ~= astrological site
-(iran) university garden =/= (greek) university gymnasium
book: expository discourse (رساله توضیحی، تفسیری، نمایشی)
•poems on the subject
•تحسین و تمجید lengthy laudatory adjectives to describe the dedicatee:
◦patronage of the courts
◦the teaching[...]
(173888)[...notes/note Sana.txt]%93.1[...]g theories + scientific tools + direct references to natural objects
--> searchable interfaces (+ desire for condensed information)
(**list ==> searchable**)
(Apianus's early modern cognitive horizon -->) eye: another organ used to calibrate settings
activated eye --> new empirical pursuits
my epistemic images : work of an image fetishist
bestiary: animal character diagnosis
[horses]
(from) genre of taking care of the animal: veterinary --to--> chiromancy: profiling of the animal conditioned through the serial nature of list (==> control)
...................................
Brancaforte
readings of the apparatuses framing Olearius's books
tradition of representing Persia in the West (Xenophon and Herodotus)
narrative elements of Olearius’ works remain largely unexamined
Brentjes
elm naghli علم نقلی (artistic research knowledge) =/= elm aghli علم عقلی (rationality)
(science) elm in Iran <== (10th century written in Persian:) limits of the world [hodud al-alam] + pharmacological medicine + (translated ~= adaptations of) astrology
10th century --> gradual decline in literacy in Arabic ==> Persian treaties on sciences
rag-shenasi (knowledge of the pulse) --> Avicenna
روضة المنجمین
rowzat (روضة to look) [~/=? nozhat نزهت] ~= garden ~= astrological site
-(iran) university garden =/= (greek) university gymnasium
book: expository discourse (رساله توضیحی، تفسیری، نمایشی)
•poems on the subject
•تحسین و تمجید lengthy laudatory adjectives to describe the dedicatee:
◦patronage of the courts
◦the teaching circles
◦the family lineages of professions
◦the existence of “amateurs de sciences” (the private individuals interested in science)
•anecdotes (historical or legendary)
•questions and answers
•observation on the usefulness and the excellence of knowledge in general
...................................
ethnography:
•set of methods for knowing about social relations [--> storytelling] (=/=?)
•cultural-analytical scholarship [--> analysis]
ethnography: [*]ethnographic stories = generalizations that intervene (~= instruments that make intervention possible <-- a knowledge product in contemporary sci & tech studies STS)
ethnography: stories that have in them a capacity represent the world in ways that are generative for the people and practices that the stories are about + authors (+ their peers + readers)
****(from) postmodern concern about the authority of the author --to--> a concern about partiality and generative critique****
@apass #feedback
(Verran gi[...]
(173889)[...notes/note Sana.txt]%93.2[...] ans foremost) making reality (=/= the idea that reality gives rise to re-presentations)
a generalization: a unified text, narrative, exemplifying and enacting a particular time and space --condense--> here-now
}--> recognizing how ethnographic stories deal with necessarily being just one of infinitely many possible stories of a herenow
(John Law:) ethnography: a method of assemblage : enactment of presence, manifest absence, and absence as otherness
#Tehran index
attending to indexes for herenow that embed two logics generalization: one-many & whole-parts
1. one kind of story embeds a logic of one-many generalization --> represents its here-now as an example of something in general [--> story = evidence base of a general statement about human, world, erc.]--Kwa--> *romantic*
3. one kind of story embeds a logic of whole-parts generalization --> presents its here-now by first building this world [--> story = an emergent entity on a vague whole]--Kwa--> *baroque*
20th century history of complexity theory
*romantic =/= baroque ways of doing complexity*
--Verran--> we should use both simultaneously ~= Haraway cyborg double vision
---> go to Latour's analysis of Ambassadors painting (~= illustration of an ethnographic story)
•technique of anamorphosis: invite the viewer to shift their perspective --> *they are invited to do the work of recognizing the alternative logics of generalization*
•agential instrumentality
•dual logic: ambassadors & skull
•skull/brownish object --signal--> a ‘viewer’ must ‘lean over’ in order to see the database (in Verran's example) as authoritative & as autonomous and *capable of making new kinds of knower* emerge (worker, storyteller, ethnographer)
-
my image assemblages are whole-part generalizations, one-many pictures, vague whole with emergent parts
#workshop on training two modes of generalization, use of drawing and image making, writing ethnographic stories
(artists typically make the mistake of making these two identical -->)
*indicator =/= outcome*
•indicator: for example you implement something
•outcome: a change in behavior (= accomplished indicator)
*one-many generalization*
x is one of many possible stories about X in general (--Latour--> purification:) spacetime specificities are transformed into general claims }--> abstracting
=/=
*whole-parts generalization*
x is a participant on an assemblage where all actors are somehow emerging parts --> one does not yet know what X is or may become (X remains a vague whole) (--Latour--> translation work:) working a number of herenows into the picture }--> situating
--> how to write (ethnographic) stories embedding the dual logic of generalization? = *how to arrive at a non-relativi[...]
(173891)[...notes/note Sana.txt]%93.3[...]’ reports and police determinations:) [examples of semi-events (half-witnessed):]
•a dangerous-looking animal moving about on a man's property turned out to be a black plastic trash bag blowing in the wind
•threatening graffiti on a lawn were markings made by phone company employees
•a strange noise was wind in the trees
•a report of a man licking the locks on doorways of apartments on North Pleasant Street (--> suggestion of this licking everywhere remained)
•a blood-soaked glove on the ground outside the DB Mart was a pink glove (-- establish--> pattern of possible hands in roads)
-
--Stewart--> **an staging ground for people's perceptive** --> **attention to the weird possibilities emergent in the ordinary**
==> *mysterious patterns with precise details* [= ajayeb] --> (bring into relief) a background, a zone, a worlding in which things become perceptible (in a weirdly realist way)
[explanation =/=] stranger faithfulness to the spirit of the unnamed thing they witnessed ==> moved to make a report (something is a little off)
(if there is grounding it is grounding in) world's variegated poesis --> ([*]description:) to make room ([for its] emergence --into--> theory)
A walker with a routine gets used to the little apparitions of something throwing together in his or her vicinity
(questions of points of contact:) what to do with your eyes?
([against?] positionality of) writing from the ground
(memory of a city:) a contact aesthetic of histories and rogue trajectories set in motion by every object encountered
harshly half-formed world
germinal aesthetics
channels of autonomous objects lay down stakes and swerve at points of contact with the itineraries of other things ==create==> a distributed zone of *robust realism*
the real (of X): transversal arrays of qualities or activities (like musical refrains) give order to materials and situations, human bodies and brains included, as actions undertaken act-back to shape muscles and hone senses
(to sharpen) realist attention to things
[*]life: ontological entertainment
unfulfilled systems littered the kitchen
tangent to an elsewhere
gleamingly restored eighteenth-century perfections <-- Cinderella's mansion
...of autonomous objects lying around...
a zone of randomly abandoned X
against the background of nothing
visceral avoidance
pretty and fresh as blueberry pie
townies (how i am not a townie where i live)
•townie: loyalty to the expressivity of things
sociality of a wedding party (filled with roles and dressings)
crazy ricochet..
perfectly ordinary...
...long-ago layered over the wood (necrotic غانقرايايا)
“expres[...]
(173892)[...notes/note Sana.txt]%93.9[...]e desire to write a political entry point for them on the idea of clean in the 20th century
also after i moved to Brussels May 2016, the affect of dirty
to have a little talk or jam on the notion of “clean” and “clean body”
i have been scribbling on its metaphorology for a while, thinking with it about the 20th century political thinking, institutional thinking, criminology, xenophobia, morality, and many other things. it is a key term for me.
•difference and indifference regarding the foreign body and urbanism
•clean's stakes in architecture, toilet, the primordial element of architecture
•the clean body in Marx and its geneology in the left
•origins of morality in Freud
•xenophobia in crosscultural histories, Islam on hygiene and kofr's dirt
•Nazism and racial cleansing --> aesthetics & politics
•Victorian sanitation, sanitas
•pollution
•anality
•animality --> domestic life (Tehran, Brussels, Cologne,)
•metaphorology of ‘fesad’
•loose analogies of clean/dirt
•pure bodies (being threatened by violation of impurities)
•
readings:
-Koolhaas, toilet
-Sennett, Flesh and Stone
-Ashenburg, Dirt on Clean
-Serres, Malfeasance
-Ahmed, pure bodies
-Vom kleinen Maulwurf
-
in terrestrial ecosystems:
detritus
dead particulate organic material (as opposed to dissolved organic material). It typically includes the bodies or fragments of dead organisms as well as fecal material
typically colonized by communities of microorganisms which act to decompose (or remineralize) the material
...................................
(in clinic)
each method enacts an object of its own =/= approaching a single object in different ways
in 19th century Western philosophy, ontology was coined as a powerful word for the given and fixed collection of what there is
(Annemarie Mol)
ontologies ==> there is no longer a singular “it” to look at from different sides
ontologies are not exclusive, they allow for interferences, partial connections, sharing practices =/= mono-realist singularities
[*]politics: (is not one of otherness,) it is about fights; not between people (a politics of who) but between versions of reality (a politics of what)
the value of “what is,” what western philosophy calls “normativity” and its counterfactuals suggesting “what could be” (--> are different ontologies?)
yet ‘ontologies’ is ill-suited for talking about many things:
•ways in which goods and bads are performed in practices --> Xiri
•conjunction with pleasures, pains, ecstasies, fears, ideals, dreams, passions --> apass
•various shapes that process[...]
(173893)[...notes/clean notes.txt]%94[...]kofr's dirt
•Nazism and racial cleansing --> aesthetics & politics
•Victorian sanitation, sanitas
•pollution
•anality
•animality --> domestic life (Tehran, Brussels, Cologne,)
•metaphorology of ‘fesad’
•loose analogies of clean/dirt
•pure bodies (being threatened by violation of impurities)
•
readings:
-Koolhaas, toilet
-Sennett, Flesh and Stone
-Ashenburg, Dirt on Clean
-Serres, Malfeasance
-Ahmed, pure bodies
-Vom kleinen Maulwurf
-
in terrestrial ecosystems:
detritus
dead particulate organic material (as opposed to dissolved organic material). It typically includes the bodies or fragments of dead organisms as well as fecal material
typically colonized by communities of microorganisms which act to decompose (or remineralize) the material
...................................
...................................
(in clinic)
each method enacts an object of its own =/= approaching a single object in different ways
in 19th century Western philosophy, ontology was coined as a powerful word for the given and fixed collection of what there is
(Annemarie Mol)
ontologies ==> there is no longer a singular “it” to look at from different sides
ontologies are not exclusive, they allow for interferences, partial connections, sharing practices =/= mono-realist singularities
[*]politics: (is not one of otherness,) it is about fights; not between people (a politics of who) but between versions of reality (a politics of what)
the value of “what is,” what western philosophy calls “normativity” and its counterfactuals suggesting “what could be” (--> are different ontologies?)
yet ‘ontologies’ is ill-suited for talking about many things:
•ways in which goods and bads are performed in practices --> Xiri
•conjunction with pleasures, pains, ecstasies, fears, ideals, dreams, passions --> apass
•various shapes that processes may take:
◦causal chains
◦back-and-forth conversations
◦tinkering and caring
•theorizing how fingers taste
•what drugs afford to bodies and bodies do with drugs
•migrant ambitions and guarded borders
•garment factories on fire
•soy for Dutch pigs being grown in the Amazon
•(or when we give feedback to eachother in apass??)
•
--Annemarie--> we need to be able to play with other words (other than ontology) @Sina
*valuing
*facting
(let's learn and engage more in valuing, and not facting. not that things or practices “have value” but how they are valued, given value or worth to them)
valuing (when done as ritual nothing follows), might include variations of:
•me[...]
(173895)[...notes/clean notes.txt]%94.1[...]ntology was coined as a powerful word for the given and fixed collection of what there is
(Annemarie Mol)
ontologies ==> there is no longer a singular “it” to look at from different sides
ontologies are not exclusive, they allow for interferences, partial connections, sharing practices =/= mono-realist singularities
[*]politics: (is not one of otherness,) it is about fights; not between people (a politics of who) but between versions of reality (a politics of what)
the value of “what is,” what western philosophy calls “normativity” and its counterfactuals suggesting “what could be” (--> are different ontologies?)
yet ‘ontologies’ is ill-suited for talking about many things:
•ways in which goods and bads are performed in practices --> Xiri
•conjunction with pleasures, pains, ecstasies, fears, ideals, dreams, passions --> apass
•various shapes that processes may take:
◦causal chains
◦back-and-forth conversations
◦tinkering and caring
•theorizing how fingers taste
•what drugs afford to bodies and bodies do with drugs
•migrant ambitions and guarded borders
•garment factories on fire
•soy for Dutch pigs being grown in the Amazon
•(or when we give feedback to eachother in apass??)
•
--Annemarie--> we need to be able to play with other words (other than ontology) @Sina
*valuing
*facting
(let's learn and engage more in valuing, and not facting. not that things or practices “have value” but how they are valued, given value or worth to them)
valuing (when done as ritual nothing follows), might include variations of:
•measuring
•assessing
•appreciating
•qualifying
•tasting
•judging
•critiquing
•praising
•caring
•
***(more than aften) a mode of value developed ‘here’ is put to work ‘there’ [= generalization]
--Annemarie--> (pertinence of) ‘where questions’
(costs of) generalization ==>
•stabilizes what counts ==> silences subjects (<-- do it, but pay the cost)
•fosters proving, not improving
•offers managerial solution, not citizen satisfaction
•
•
(a modern sentence:) people tend to think that their quality of life depends on themselves, that means: what ‘you’ are going to do about ‘you being miserable’
the (good or bad) worlding of university's counter-fact-ism and functionalism
(Manning's mistake:) “evaluation or valuation techniques ==> boosting” (=/= tinkering*)
(in rehabilitation clinic) scale of independence to map the condition of a person --> a process in which valuing is transformed from a ‘tool for improving’ into a ‘tool for proving’
(enough food)
shifts from ‘want’ to ‘need'[...]
(173896)[...notes/clean notes.txt]%94.1[...]and bads are performed in practices --> Xiri
•conjunction with pleasures, pains, ecstasies, fears, ideals, dreams, passions --> apass
•various shapes that processes may take:
◦causal chains
◦back-and-forth conversations
◦tinkering and caring
•theorizing how fingers taste
•what drugs afford to bodies and bodies do with drugs
•migrant ambitions and guarded borders
•garment factories on fire
•soy for Dutch pigs being grown in the Amazon
•(or when we give feedback to eachother in apass??)
•
--Annemarie--> we need to be able to play with other words (other than ontology) @Sina
*valuing
*facting
(let's learn and engage more in valuing, and not facting. not that things or practices “have value” but how they are valued, given value or worth to them)
valuing (when done as ritual nothing follows), might include variations of:
•measuring
•assessing
•appreciating
•qualifying
•tasting
•judging
•critiquing
•praising
•caring
•
***(more than aften) a mode of value developed ‘here’ is put to work ‘there’ [= generalization]
--Annemarie--> (pertinence of) ‘where questions’
(costs of) generalization ==>
•stabilizes what counts ==> silences subjects (<-- do it, but pay the cost)
•fosters proving, not improving
•offers managerial solution, not citizen satisfaction
•
•
(a modern sentence:) people tend to think that their quality of life depends on themselves, that means: what ‘you’ are going to do about ‘you being miserable’
the (good or bad) worlding of university's counter-fact-ism and functionalism
(Manning's mistake:) “evaluation or valuation techniques ==> boosting” (=/= tinkering*)
(in rehabilitation clinic) scale of independence to map the condition of a person --> a process in which valuing is transformed from a ‘tool for improving’ into a ‘tool for proving’
(enough food)
shifts from ‘want’ to ‘need’
counting calories (=/= enjoying food) --> orchestrate guilt (=/= satisfaction) --> limit oneself --> hide hunger
[*counting* (a protestant value?) has been a behavioral technique to produce self-conscious being, still a way of making responsible persons, “counting the number of times they were hit...” *rhetoric of counting (a socio-material practice) ==> civic world witness*]
rumors travel
facts travel
practices travel
clean city --> (19th century quest, classic goal of) hygiene
what do citizens value? <-- let's (take a step back and) ask that (@NRW cultural fund, governmentality Regierungsfähigkeit, the city of Cologne)
[this question is asked by people in certain socio-ma[...]
(173898)[...notes/clean notes.txt]%94.1[...]l for proving’
(enough food)
shifts from ‘want’ to ‘need’
counting calories (=/= enjoying food) --> orchestrate guilt (=/= satisfaction) --> limit oneself --> hide hunger
[*counting* (a protestant value?) has been a behavioral technique to produce self-conscious being, still a way of making responsible persons, “counting the number of times they were hit...” *rhetoric of counting (a socio-material practice) ==> civic world witness*]
rumors travel
facts travel
practices travel
clean city --> (19th century quest, classic goal of) hygiene
what do citizens value? <-- let's (take a step back and) ask that (@NRW cultural fund, governmentality Regierungsfähigkeit, the city of Cologne)
[this question is asked by people in certain socio-material practices with stakes in producing citizens, such as professional of cleanness municipal responsibility ==often==> citizens disappear]
-maybe we like the lively dandelions (repertoire of green) and messy weeds (repertoire of clean) that grow in the cracks
being happy with cleanliness
being happy with seeing people cleaning --> seeing municipal care
leanring ‘where question’ from Annemarie: if you are local that doesn't mean you are local --> ***the local is not obvious*** : the local does not explain itself in its own terms, it is rather explained in terms that have traveled from elsewhere --> this is not to isolate the local, this is not against *traveling of terms*, rather, an argument for specificity: to ask ****which terms from elsewhere are relevant here?**** @Tehran:
what at stake there
what effected here
(what it means in my village?)
traveling of knowledge =/= traveling of repertoires of speeking
functions of import and embedding (something from another time or place in your present argument)
*there is no empirical without language*
there is no local without travel
(@Xiri, Hoda, to urgently shift from who to what)
(from) ‘who question’ of politics: who gets to talk? (like “do women get a say?”) --to--> ‘what question’: “what is made of women?”
[metaphors of doing]
(neoliberal legacy of) isolated acting objects =/= complex global-local inequalities
historical traces of the acting in the image of the fighting muscular man throwing a spear [~-> Arash kamangir آرش کمانگیر ~/=? my play with the bow and arrow in apass;] =/= digestion, eating (as “doing something” that you cannot control), plants growing, smelling (is not acting?)
...................................
*assemblages*
-continuities require ‘work’ to constitute them as ‘well-formed assemblages’
-the emergence of a stable assemblage requires ‘translations’
-(we should) search out the catalysts, enablers or inhibitor[...]
(173899)[...notes/clean notes.txt]%94.2[...]ing people cleaning --> seeing municipal care
leanring ‘where question’ from Annemarie: if you are local that doesn't mean you are local --> ***the local is not obvious*** : the local does not explain itself in its own terms, it is rather explained in terms that have traveled from elsewhere --> this is not to isolate the local, this is not against *traveling of terms*, rather, an argument for specificity: to ask ****which terms from elsewhere are relevant here?**** @Tehran:
what at stake there
what effected here
(what it means in my village?)
traveling of knowledge =/= traveling of repertoires of speeking
functions of import and embedding (something from another time or place in your present argument)
*there is no empirical without language*
there is no local without travel
(@Xiri, Hoda, to urgently shift from who to what)
(from) ‘who question’ of politics: who gets to talk? (like “do women get a say?”) --to--> ‘what question’: “what is made of women?”
[metaphors of doing]
(neoliberal legacy of) isolated acting objects =/= complex global-local inequalities
historical traces of the acting in the image of the fighting muscular man throwing a spear [~-> Arash kamangir آرش کمانگیر ~/=? my play with the bow and arrow in apass;] =/= digestion, eating (as “doing something” that you cannot control), plants growing, smelling (is not acting?)
...................................
*assemblages*
-continuities require ‘work’ to constitute them as ‘well-formed assemblages’
-the emergence of a stable assemblage requires ‘translations’
-(we should) search out the catalysts, enablers or inhibitors of processes that interest us
-how varied and multiple qualities of agency unfold as effects in assemblages that encompass both human and nonhuman forms, and how these effects subsequently achieve particular outcomes for different parties
(organic food) market <==emerging== ideological desires of embedded entrepreneurs who innovate within dynamic material-semiotic systems
(Foad stressed that assemblages are characterized by the condition of) ‘territory’: contexts that engender more or less conservative orientations of assemblages toward fixity
(Sina emphasized that assemblages are also characterized by the condition of) ‘abstraction’: the unique character of how an assemblage mobilizes new compositions of material and expressive thing
}--> relational territories of heterogeneous stuff territorialized [by value] and abstracted [by price]
can we trace consumption as it unfolds?
-family assemblages are characterized as collections of distinct but related units, things that are never the same twice, but somehow hold together and maintain coherent pathways through time
(Price and Epp)
-(for people w[...]
(173900)[...notes/clean notes.txt]%94.2[...]n we trace consumption as it unfolds?
-family assemblages are characterized as collections of distinct but related units, things that are never the same twice, but somehow hold together and maintain coherent pathways through time
(Price and Epp)
-(for people who move often) ‘home’: something that needs to be continually recreated by combining all sorts of elements in imaginative ways--home is a hybrid (=/= simply there waiting for them)
an “I love you” --enter--> assemblages in manners that catalyse (or inhibit) ongoing hybrid relations
levels of analysis is always unexpected [=/= purification]
modern separation between ‘believing in unicorns’ and ‘managing environmental disasters’ [~/=? ajayeb] ~ modern separations/boundaries: science/mythology/politics/religion/leisure (<--Latour/Haraway-- this is a problem) ==> ***purify components of our cultures***
‘program of intervention’: a purposeful attempt to construct realities by enlisting various allies : intermediaries establishing alliances between products, institutions, celebrities and consumers in ways that improve sales and mobilize stable relationships --> institutions attempt to strategically shape assemblages
(Law, Moor, Araujo, Ruiz)
marketers may try to establish stable brand images by mobilising networks of celebrities, scientists, consumption communities and various media outlets --but--> are contested, there is no ‘lead actor’ in assemblages
[*]marketing: iterative attempts to weave together networks of products, services or brands with heterogeneous allies in order to extend the usefulness of a particular market offering across wider consumption assemblages in time and space
-marketers think in terms of catalyzing interactions and consistencies amongst stubborn, messy and dynamic assemblages of spaces, representations, things and consumers
knowing: an intervention in the world
(Bettany)
[*]ethnography: stories that have in them a capacity to represent the world in ways that are generative for the people and practices that the stories are about @constantvzw
(Winthereik and Verran)
in the case of data streaming: what are the people, objects, texts and practices that constitute processes of assembling?
-in our research let's not prioritize either people or things in advance ==> unexpected sources of influence in markets and consumer cultures @Foad
-to map together material/technological as well as linguistic aspects of consumer culture: narratives, phenomenological techniques, etc.
-consumers ‘become’ during consumption
*[?why become interested in] consumption/markets: hybrid networks of narratives, objects, devices and practices (that [it seems] are necessary to create conditions for any ‘human’ action)*
(still use other more old-fashioned research techniqu[...]
(173901)[...notes/clean notes.txt]%94.3[...]ocesses of assembling?
-in our research let's not prioritize either people or things in advance ==> unexpected sources of influence in markets and consumer cultures @Foad
-to map together material/technological as well as linguistic aspects of consumer culture: narratives, phenomenological techniques, etc.
-consumers ‘become’ during consumption
*[?why become interested in] consumption/markets: hybrid networks of narratives, objects, devices and practices (that [it seems] are necessary to create conditions for any ‘human’ action)*
(still use other more old-fashioned research techniques: depth interviews [Xiri], phenomenological methods [], hermeneutic analysis [Sina], etc.)
-(how to account for) tech-mediated flows of information and knowledge that pass through the massive assemblages of the Internet
-majority of interactions are technology-to-technology and system-to-system interactions
this assemblage-thinking is against[?]:
•Virilio's way of ‘questioning technology'--for him: “to be a subject or to be subjected, that is the question.” he sees crisis in the temporal dimensions of the present moment: the lack of a future-oriented longer time-frame connects “real time”, pollution, and economic inequalities. All of them result from a lack of shared responsibility for the future. (<-- noted by Hubert); or: “The now immaterial environment is connected to the “terminal” body of men and women with interactive prostheses who become the virtual equivalent of the well-equipped invalid.”
•Guattari's machinic (=/= simple construction partes extra partes): omnipresent homogenized capitalist exchange value
•Nancy's ecotechnics: critique of globalization and sovereignty
•Avital's narcotics: on Heidegger: the notion of ‘addicted to technology’ --asking--> under what conditions we could arrive at a *free relation to technology*? being ‘fast’ --> on the run ==> dumps understanding along the way. (for Heidegger) freedom depends upon Dasein's openness to anxiety ==diverts==> addiction [a certain type of being-on-drugs] }--> drugs have something to do with technology? @constantvzw
drugs in warfare: taking pills (or tranced by nohe مداحی جنگ) into superior performance, technologizing himself into the war machine (hero on heroin) --> technically calibrated culture
‘chemical prosthesis’ (a technology of the human) has been part of man-machinic hybridizations
-hallucinated exteriority
-stimulant, opening another hallucinogenre in life, at the edge of being
-our culture is bascially the history of ‘high culture’
(Avital suggests) drugs [master object of considerable libidinal investment] have been about exploring ‘fractal interiorities’ (and not exterior dimensions)
ecstasy of intoxication, forgetfulness, mimetic poisoning (of literature [= singular staging of the imaginary]): as sedative, as cure, as escape [= forced [...]
(173902)[...notes/clean notes.txt]%94.4[...]by Hubert); or: “The now immaterial environment is connected to the “terminal” body of men and women with interactive prostheses who become the virtual equivalent of the well-equipped invalid.”
•Guattari's machinic (=/= simple construction partes extra partes): omnipresent homogenized capitalist exchange value
•Nancy's ecotechnics: critique of globalization and sovereignty
•Avital's narcotics: on Heidegger: the notion of ‘addicted to technology’ --asking--> under what conditions we could arrive at a *free relation to technology*? being ‘fast’ --> on the run ==> dumps understanding along the way. (for Heidegger) freedom depends upon Dasein's openness to anxiety ==diverts==> addiction [a certain type of being-on-drugs] }--> drugs have something to do with technology? @constantvzw
drugs in warfare: taking pills (or tranced by nohe مداحی جنگ) into superior performance, technologizing himself into the war machine (hero on heroin) --> technically calibrated culture
‘chemical prosthesis’ (a technology of the human) has been part of man-machinic hybridizations
-hallucinated exteriority
-stimulant, opening another hallucinogenre in life, at the edge of being
-our culture is bascially the history of ‘high culture’
(Avital suggests) drugs [master object of considerable libidinal investment] have been about exploring ‘fractal interiorities’ (and not exterior dimensions)
ecstasy of intoxication, forgetfulness, mimetic poisoning (of literature [= singular staging of the imaginary]): as sedative, as cure, as escape [= forced decision upon the subject]
-for Baudelaire opium became the transparency upon which one could review the internal conflict of freedom, the cleave of subjectivity where it encounters the abyss of destructive jouissance.
-(Emma Bovary had busted) a logic of reappropriation, collapsing the dreams of restoring a self
@constantvzw's investment in the critique of hallucinated plenitude and pure communication (enabled by digital media) --> transcendental telepathy (being online/connected over distances in a Facebook sense)
-pleasure and liberty values freely exercised upon a coded body
*hallucinator: a creature of simulacrum*
-what is wrong with the social media stream addict? a transport going nowhere; addictive, artificial, and beside oneself; [genuinely clean or drug free ~=? being exposed to existence, placing one's body in the grips of a temporality that pains]; phantasm of lack in abstinence; (like drugs they are) linked to *a mode of departing*, to desocialization, (like the activity of writing) nonproductive and somehow irresponsible, being-in-drugs (being-in-Facebook) supposedly resists the production of real value (incapable of stabilizing the truth of a real world); figure of drifter/dissident: obsessed and entranced, narcissistic, private, unable to achieve transference; movement of the simulacrum without address;<[...]
(173904)[...notes/clean notes.txt]%94.4[...]self; [genuinely clean or drug free ~=? being exposed to existence, placing one's body in the grips of a temporality that pains]; phantasm of lack in abstinence; (like drugs they are) linked to *a mode of departing*, to desocialization, (like the activity of writing) nonproductive and somehow irresponsible, being-in-drugs (being-in-Facebook) supposedly resists the production of real value (incapable of stabilizing the truth of a real world); figure of drifter/dissident: obsessed and entranced, narcissistic, private, unable to achieve transference; movement of the simulacrum without address;
speed: going nowhere fast
...................................
[Campbell] on marketing theory
bacteria: entities that threaten our secluded sovereign cleanliness
our ideas of bacteria are shaped through the filter of advertisements for antibacterial products
[*]climate change: “[t]he moment I turn the engine of a car and ignite the 165 million-year-old microscopic fossil faunae, connecting me to the 35 billion ancient barrels that are drilled, fracked, refined, and transported every single year. Climate change is in the 100 trillion objects that are in, that are the Earth, traversing the stomach lining of the Burmese python and the Atlantic Meridional Overturning Circulation, which churns a quarter of the planet’s heat flux. Climate change is the daily operations of simplification, extraction, purification, replication, and acceleration--all of which are needed to create the philosophy of ‘progress’ that is embodied by nearly every human in this world.” -Campbell
= *a context which will last for thousands of years and will be the fundamental starting point of every action, every thought, every expression of organization*
==> irreversible *death of difference* (biodiversity), end of “human project” (--✕--> despondency دلسردى)
creative foreclosure of the old World
preparing for an end without apocalypse @Jassem
(we need to) experiment with (organizational forms of) justice, ethics, politics, reason**
Holocene ==> fundamental modes through which we organize still today:
•births of language and religion
•concept of resources and exchange
•invention of all known technology
•development of agriculture
•development of domestication
•development of urbanization
Campbell's posthuman
•computation of life
•laboratorization of life (simple categories of liveness and deadness over the last 30 years)
•miniturization of life
•complexification of life
•automation of life
relation: smallest possible unit of analysis, extremely prosaic and mundane ==> world
theorizing in the way of relation (as in feminist science, actor-network theory, or nonrepresentational theory) ==Haraway==> engendering a more humble, more mo[...]
(173905)[...notes/clean notes.txt]%94.5[...]idea of a holiday abroad from the category of luxury to that of necessity, clothes have moved to the status of a coffee to grab and go) <== equivalencing: degraded quality of the garment allows a decrease in the price [==> powerful psychological effect compounded by the retailscape: shoes in are sold on rails like packets of sweets, T-shirts offered in basins at the check-out, etc.]
***advertising (images) = secular magic***
==inducing==> a powerful desire to indulge in the fantasy of being:
•a solitary and steely-gazed athlete
•a sophisticated and urbane Parisian girl
•
Campbell: “The moment that I say that fashion brands do not affect me is the very moment that they have”
pleasurable daydreaming innate to us all
marketing is often a practice of *breaking taboos* ==guarantees==> brand success
detergent, apparel, car or cosmetics brands ==produce==> the monolithic, repetitive idea of ‘clean flawlessness’ that infiltrates our value systems
clothes = portals to different realities
*enclothed cognition*: the influential way clothes change psychological mood, the way clothes allow us to take up certain social roles more authentically
Alessi: fashion is social (its Latin root ‘factio’: a group of people acting together) =/= Campbell: i use clothes (fashion) as a social grammar to communicate with these others
universal clothing in sci-fi is such a lie, because that would remove one of the primary ways in our culture that we have for expressing ourselves
we need to change the manifestation rather than deny the yearning }--> Campbell proposes: slow fashion, re-categorization of clothing back to investment in long-term, high-quality items
...................................
[title]
nonhuman rationality
(Meillassoux's) speculative realism ==> climate change = a new world (for which we do not have categories)
Meillassoux's concepts { nonhuman + rational --Campbell--> ontologically think about climate change =/= (despondency & passivity) equivocal status of climate change }==> bleak optimism: climate change has already happened + human civilization must learn how to die in a way that is a *creative and just foreclosure of the earth's organizational forms*
organization: an environment-making process
--> drawing of ‘general lines’ in the fabric of the whole ==constitute==> most basic mode of existence
--> making of some sort of cut in the universe to simultaneously create & order an inside from an outside [~ *bracket ‘a’ reality out from an undifferentiated plasmic whole* ~= framing]
==produce==> elements of a reality that can be controlled by human intervention
*how we frame climate change will determine the future of life on earth*
[--Sina[...]
(173906)[...notes/clean notes.txt]%94.9[...]* : marketplace mythology has increasingly become an all-encompassing construct of assorted descriptions and theoretical advancements including the sacred, extraordinary, symbolic and transcendental
myth: a way of organizing perceptions of realities
consumer culture theory
{[Mead & Blumer's] symbolic perspective of myth: how symbols are adorned with meaning and that affect social interaction --> symbolic myth research: verbal/nonverbal forms of communication, with an emphasis on how people behave in day-to-day circumstances in the context of socio-historical structure and ideological of their environment ==> “mythology = narrative” }=/= Joseph Campbell: “interaction with the symbolic ==> mythology”
•Freud's use of mythic stories as metaphors in psychoanalysis ==> (early) symbolic perspective
•Jung's archetype: embodiment beliefs/images ==collectively==> myth and religion }==> “mythology = extension of the collective unconscious into society”
•Blumer's social life: construction built up by the actor (=/= relationship of structures directing human life); ability to act toward oneself, ability to internally define themselves as objects [self with goal] as the symbols of their own actions
--McAdams--> personal myth: narrative storyline as a means to organize meaning in their lives --in--> context <==forms== historical, religious and state-influenced belief systems, culturally specific themes and ideology
}--> identity and society --responsible-for--> life story --negotiated--> personal myth as interpretive strategy
}==> concepts of ‘consumption’ and ‘identity’ in consumer culture theory
identity work =/= personal myth
[Velliquette + Murray + Creyer:] example of tattoo culture: private and public burrs physically with the attachment of personal meaning to physical marking of the skin and symbolically through the personal stories attached to public brands --> *individuals attach meaning to consumption* <== negotiating the cultural tensions <==throu== perception of self contrasted with the influence of institutional structures (race, class, gender, age) and ideological pressure }==> “meaning = dialectic of object and consumer”
•(Jung's archetype ==>) Joseph Campbell's monomyth: universally applicable narrative of mythology (like in Hollywood films about the hero's rites of passage --> experience of life in accordance with the phenomena of time)
myths/dreams find expression in symbolic form --> “participating in ritual == engaging myth”
}--> **consumer research as hero's journey** : Consumer Behavior Odyssey's travelling across America in a motorhome to learn about self, the world, and other people [@Jassme and Mia] --> transcendental knowledge of the American consumer ==> academic literature
(consumer Odyssey found that) ‘the journey’ holds a sacred status that transforms knowledge generation[...]
(173907)[...notes/clean notes.txt]%95.7[...]cal, religious and state-influenced belief systems, culturally specific themes and ideology
}--> identity and society --responsible-for--> life story --negotiated--> personal myth as interpretive strategy
}==> concepts of ‘consumption’ and ‘identity’ in consumer culture theory
identity work =/= personal myth
[Velliquette + Murray + Creyer:] example of tattoo culture: private and public burrs physically with the attachment of personal meaning to physical marking of the skin and symbolically through the personal stories attached to public brands --> *individuals attach meaning to consumption* <== negotiating the cultural tensions <==throu== perception of self contrasted with the influence of institutional structures (race, class, gender, age) and ideological pressure }==> “meaning = dialectic of object and consumer”
•(Jung's archetype ==>) Joseph Campbell's monomyth: universally applicable narrative of mythology (like in Hollywood films about the hero's rites of passage --> experience of life in accordance with the phenomena of time)
myths/dreams find expression in symbolic form --> “participating in ritual == engaging myth”
}--> **consumer research as hero's journey** : Consumer Behavior Odyssey's travelling across America in a motorhome to learn about self, the world, and other people [@Jassme and Mia] --> transcendental knowledge of the American consumer ==> academic literature
(consumer Odyssey found that) ‘the journey’ holds a sacred status that transforms knowledge generation into new mythological epistemologies and opens up new doors to understanding (of consumption)
&
‘extraordinary experiences as rites of passage’ [--example: white water river rafting --> (emergent themes of) personal growth, communitas harmony with nature translated to other consumer experiences]
‘rites of passage’ [~= ‘monomyth']:
•separation [~= departure]
•transition [~= initiation]
•reintegration [~= return]
(river rafting ~=) ritual ~= enactment of myth
}--(Arnould & Price)--> narrative of service embodies the initiation of the journey
‘extraordinary experience' = event & *enchanted temporal period*
liminality: the threshold of a ritual where ambiguity and disorientation occurs before the ritual has been completed [Van Gennep, Turner]
[Dobscha and Foxman:] how a joyous activity is actually stressful and invokes *transcendent experiences of a mythic journey* --> ‘call to adventure’ in a chaotic retail setting rife with conflict [~= buying (the quintessential perfect) wedding dress at Filene]
consumers engage and overcome conflicts (by enacting power, achievement, and mastery ~ mythic agency) and cross the mythic threshold ==> transform consumption process into extraordinary event
Saussure's “words considered as signifiers to signs where meani[...]
(173908)[...notes/clean notes.txt]%95.8[...] dialectic of object and consumer”
•(Jung's archetype ==>) Joseph Campbell's monomyth: universally applicable narrative of mythology (like in Hollywood films about the hero's rites of passage --> experience of life in accordance with the phenomena of time)
myths/dreams find expression in symbolic form --> “participating in ritual == engaging myth”
}--> **consumer research as hero's journey** : Consumer Behavior Odyssey's travelling across America in a motorhome to learn about self, the world, and other people [@Jassme and Mia] --> transcendental knowledge of the American consumer ==> academic literature
(consumer Odyssey found that) ‘the journey’ holds a sacred status that transforms knowledge generation into new mythological epistemologies and opens up new doors to understanding (of consumption)
&
‘extraordinary experiences as rites of passage’ [--example: white water river rafting --> (emergent themes of) personal growth, communitas harmony with nature translated to other consumer experiences]
‘rites of passage’ [~= ‘monomyth']:
•separation [~= departure]
•transition [~= initiation]
•reintegration [~= return]
(river rafting ~=) ritual ~= enactment of myth
}--(Arnould & Price)--> narrative of service embodies the initiation of the journey
‘extraordinary experience' = event & *enchanted temporal period*
liminality: the threshold of a ritual where ambiguity and disorientation occurs before the ritual has been completed [Van Gennep, Turner]
[Dobscha and Foxman:] how a joyous activity is actually stressful and invokes *transcendent experiences of a mythic journey* --> ‘call to adventure’ in a chaotic retail setting rife with conflict [~= buying (the quintessential perfect) wedding dress at Filene]
consumers engage and overcome conflicts (by enacting power, achievement, and mastery ~ mythic agency) and cross the mythic threshold ==> transform consumption process into extraordinary event
Saussure's “words considered as signifiers to signs where meaning is held” & meaning is dependent on difference (and not on concepts outside language) --structuralism--> “myth = a form of speech that exists before ideas”
==> Strauss: [speech and remembrance ==>] pre-literary societies produce images and narratives that resembled nature and the meaning of the mind --> mythic narrative = embodied resolution of contradiction [=/= archives of achievements]
--Doja--> mythic structures: generalizable forms (common in all types of societies and universal categories of the human mind) ~ “collective structures ==> superstructures = myth”
Strauss: “myths operate in men's minds without their being aware of the fact”
[for example Mauss's gift: obligation of reciprocation = power-relationship creating a binary of giver and receiver ==reciprocity==> synthesis of [...]
(173910)[...notes/clean notes.txt]%95.8[...]nd the objective structures] is contradictory <== *inconsistency between subject and object* (~ societies both create reality and are shaped by it)
}--> consumers as the oppressed class in postindustrial society
Thompson: natural health myth (based on ‘cultural creatives’: dominant consumer segment of natural medicine):
•*romantic ideology derived from technologies’ ill effects on humanity and nature --> nature is mythologized as a state of harmony, science and technology as forbidden knowledge
•*gnostic myth emerged from a desire of consumers to bridge technology and spirituality --> “the immune system is metaphorically rendered as a mysterious immaterial force, constituted by intricate mind-body connections and ephemeral energistic forces, which can be brought to practical ends through quasi-magical practices of holistic healing” [Thompson 2004]
}--> advertisers exploit these tensions as conflicting ideologies converge with reality
brand ==> a point of difference + oppositional meanings --> [for example the attraction of the coffee shops that don't personify the Starbucks hegemony ~] anti-hegemonic consumers hold strong preferences for decor that symbolises the counter-culture
(Thompson + Barthes ==> Kristensen, Boye, Askegaard:) how communities develop conceptualizations of right and wrong
*moral systems are inherently ideological* in order to emancipate consumers from these forces critical reflection must occur***
@constant and apass: ***consumers don't escape the market per se but instead reshape collective identity through counter-mythology***
(for example) hipster consumer's attempt to demythologize a consumption ideology in order to protect themselves from mainstream consumers or ‘followers’ (when followers encroach on inside values:) consumers demythologize their consumption practices ==allowing==> new avenues of consumption to occur in an emancipated state
(critical theorists:) **market = arena of domination and power struggle**
==> consumerism can be enslaving and manipulative mythology crafted by the ruling class, can be overcome through resistance and demythologizing ==> ***emancipation = (a form of) new consumption arenas (that hold a favourable power dynamic for consumers)***
mythology --> consumer resistance, emancipation and identity projects
neoliberalism:
•community-based meaning of goods
•individuals (able of) attaching meaning to objects in their own self-expressive way
mythology research: shifted from ‘myth as organizational cohesion’ to ‘understanding agency and emancipatory consumption practices in oppressive situations’
...................................
with Ereshefsky
how to do scientific metaphysics?
•conduct piecewise and local metaphysics (not universalist metaphysics, not science fiction)
•balance naturalism and [...]
(173911)[...notes/clean notes.txt]%96.1[...]wer struggle**
==> consumerism can be enslaving and manipulative mythology crafted by the ruling class, can be overcome through resistance and demythologizing ==> ***emancipation = (a form of) new consumption arenas (that hold a favourable power dynamic for consumers)***
mythology --> consumer resistance, emancipation and identity projects
neoliberalism:
•community-based meaning of goods
•individuals (able of) attaching meaning to objects in their own self-expressive way
mythology research: shifted from ‘myth as organizational cohesion’ to ‘understanding agency and emancipatory consumption practices in oppressive situations’
...................................
with Ereshefsky
how to do scientific metaphysics?
•conduct piecewise and local metaphysics (not universalist metaphysics, not science fiction)
•balance naturalism and normativity
◦naturalism --> learn about different scientific practices that have different aims
◦normativity --> evaluate how well those practices achieve those (epistemic and pragmatic) aims
•
...................................
filial piety --> family formation + consumption behaviours (in Asian context)
(public policymakers and) social marketers addressing family dissatisfaction
understanding family identity has important implications for consumption --western-->
•how meal consumption helps to maintain family bonds
•how home-made meals are useful in constructing and communicating family identity (@apass, Leo, Sarah, food-ing, ‘formulations of family identity ~=!? collective’)
•how families preserve identity through the transfer of inalienable possessions
•how families navigate complex consumption choices such as involving parenthood
•
...................................
(Campbell + Saren -->) [*]posthumanism: an aesthetic (not just an epistemology) that blends:
1. the primitive
2. technology
3. horror
[*]metamorphosis: (an engine that encourages the viewer) to recognize life not as being, but as perpetual becoming =/= (liberatory promises of) ‘flow’
(each articulating opposing fantasies of posthumanism:)
morphing =/= mutating
primal technology
proto-atavism نياکان گرايى --> ***multiple paradigms of life exist on the peripheries of humanist life***
Campbell --> a posthuman biology (an ethical imperative that in a technological age, that life is not just life)
Golem --> perennial horror in western imagination
Jewish psalms of the 6th century
formation of life (golmi: unformed limb) <==emanate== mother's womb & nonhuman earth itself
--exemplifies--> how *western humanist versions of technology tend to create a[...]
(173912)[...notes/clean notes.txt]%96.1[...]nological character transgresses conventions of taxonomical description --Braidotti--> cyber-teratological (fascinatino with grotesque + technological)
-what are the non-unitary subjectivities in Tehran today? (monster = horror + marvel)
monster =/= demonstrate, de-monstrate <-- vision + monstrosity
*monster: sites of otherworldliness* --used--> teratoscopy
1- Greek and Roman --> race of monsters: ethnic entity horrific & fantastic
2- baroque and enlightenment --> began to produce a scientific, wondrous, fantastic, rare, entertaining --(such as: madmen and dwarfs and other marvels participated in the life of his or her town and enjoys certain privileges [...] jesters and fools can transgress social conventions and do things that “normal” human beings cannot afford -Braidotti)
3- genetic turning point in the post-nuclear era --> cybernetic teratology: effects of toxicity and environmental pollution ==> new monsters [--> Tsing]
experience of the world of high-technology
artifacts of visual culture, (TV advertisements) dealing with the tropes of the primitive, technology, horror:
(these artifacts connote دلالت ضمنى long histories of techno-mytho-political dramas)
•Audi spider; where Audi is likened to a preditor, ensnaring, devouring its rivals; Vorsprung durch Technik written in gothic-style jagged, suspended cobwebs {<-- Ridley Scott's alien's technology as dirty; a lair swathed in a thick cobweb-like substance --> *technology as life* <== the dirt and dampness of *dirty technology* suggest an animate, sweating, breathing life-force [~ an aesthetic]} --> horror <== damp dark leaking space containing moulding cocoons of spider --Campbell--> motivation, goals or logic of this life form cannot be recovered within the economy of the human (=/= clean cold untouched technological artefact)
◦***technology covered in its own dirt --implies--> life --impli-implies--> disorganization --implies--> disintegration of borders between ‘us’ (bounded) and ‘them’ (unbounded) --implies--> loss of control
◦ajayeb-e spider // links the world (of primitive + high-technology), its metamorphosis into automobile ==> its multiple and contradictory genealogy; sight of spider --Freud--> induce crisis of neurotic anxiety (arguing that this fear comes from an unconscious association of the spider with the image of the phallic mother and the web --> threatens to engulf us --> mpnstrous feminine, Ridley Scott's alien = technologized embodiment of the phallic mother)
◾ancient activity of weaving [computer emerges out of the history of weaving; the first computers were based on the logic of the loom, quintessence of women's work (Plant, Babbage, Campbell)] --> *contemporary technoculture is an era of insectophilia* (love of insects and arachnids, spiders ants bees worms etc.)<== these insects embody the logic of high-technology which values d[...]
(173913)[...notes/clean notes.txt]%96.5[...]tomobile ==> its multiple and contradictory genealogy; sight of spider --Freud--> induce crisis of neurotic anxiety (arguing that this fear comes from an unconscious association of the spider with the image of the phallic mother and the web --> threatens to engulf us --> mpnstrous feminine, Ridley Scott's alien = technologized embodiment of the phallic mother)
◾ancient activity of weaving [computer emerges out of the history of weaving; the first computers were based on the logic of the loom, quintessence of women's work (Plant, Babbage, Campbell)] --> *contemporary technoculture is an era of insectophilia* (love of insects and arachnids, spiders ants bees worms etc.)<== these insects embody the logic of high-technology which values decenterdness, microprocessing, and swarm intelligence. colonies, swarms, teems ==acts==> *metaphor & epistemology & ontology* to understand decenterdness, rhizomaticity, distribution and microprocessing ==> *insect aesthetic* [#use the term collapse as marketing storytelling, divided entities now mixed with eachother to induce mixed feelings in the audience --> chimera in advertisement]
◽matrix, from the latin ‘mater' = womb, the term matrix possessing the potential to nurture & to trap (---> go to Matrix film series)
◽Arachne: a younge woman, was so skilful at weaving that she was rash enough to challenge the goddess Athene to a contest. she was transformed into a spider and was doomed to weave forever
•Nike mutant foot; to convey the feeling that running with these shoes is like running in bare feet (--> chimera?); the mutant foot evokes a worn and labored transition from human to posthuman which leaves behind traces of pain; ‘foot of the future’ contains within it the supplement of its embodied visceral human existence, a potent reminder of the human within the posthuman. Nike mutant foot *suffers from origin horror* (= no secure telos of origin which can link back to a primary source of either technology or organicism) we cannot trace it back to an originary ideal category of existence ==> it horrifies
•Nissan pathfinder; shape-shifting technology, moves between the animal and technical --> *automobile metamorphoses without any trace of its metamorphosis* (it bears no marks, scatches, dents, damage); mighty industrialized rendering (transformers film series) --> (an X-Men fantasy:) a future world of *ontological mobility* : entities are not fixed, their morphing into other entities is not painful, but a natural instantaneous reaction to their environment [=/= ajayeb]
•BBC digital faces; a giant disembodied head that roams across hilly countryside ~ *an affront to a humanist sensibility of integral bounded being*; filled with tiny selves --> genealogy of monstrous and mythical forms (Matrix 3rd episode the machine face) --> *visualization of the idea that the self possesses no central consciousness* [<-- posthuman: all mental thought, all consciousness and spir[...]
(173915)[...notes/clean notes.txt]%96.6[...]omata
•insects
•
morphing =/= mutating: the visceral, painful, embodied experience that results from ontological boundary clashes
mutating into otherness =/= morphing into otherness
(pain of the flow -->) ***mutation is a concept that stops the flow***
(utopian:) technological imaginary portraying a simple and painless ascent into a silicon existence
chimera: (a term biotechnological discourse uses to refer to) the evolution of elements that do not belong together
[in greek mythology, a savage beast part lion part goat part snake =/= natural order]
•(Iron Man's definition of) technology: an instrument which accords the human with a gradual ascend towards increasing civilization, linear progress and power over her or his environment
•(Black Mirror's definition of) technology: paradoxical scene, a primal instinctual force
(my ajayeb =/=) technological primitivism: (aesthetic that is produced by) the ways “primitive” icons are used in discourses of high technology
technological merges into the mythological
ancient merges with the modern
•eXistenZ film 1999, a high-tech-primitive blend of amphibian eggs and synthetic DNA
portrayal of a symbolically resonant ancient life-source + form of a technical life-source
(Campbell suggesting) atavism: how supposedly primitive evolutionary traits which had disappeared generations ago reappear in contemporary human or animal life
-traits of a former time but still exist in the present
*proto-atavism: (exhibiting of) future evolutionary traits in the present ==> collapsing the quality of linear time [~=? my sleep-walking] (=/= human approaching a state of technological perfection through an orderly ascent of increasing complexity and sophistication)
--> technological progress = nonlinear, punctuated, multiple [<-- used in marketing today]
proto-atavism --argument--> that multiple paradigms of life exist on the peripheries of humanist life ==Campbell==> (how) *human life: a cacophony of co-existing interacting states of past present future existences with no recourse to a single reassuring origin* (=/= singular progression)
(like animal rumors in old bestiaries ajayeb in a story-starated world) found telegram videos and internet pic used in my image assemblages --> (found images which make it difficult to trace their lineage) in an image-starated world ==construct==> ambivalent visual representations that do not have a signifier in an external “real” world (Baudrillard's rhetoric simulacrum: an object that is a copy of something which does not “exist”)
==Toffoletti==> potentiality: exceeding the bounds of description
(we are living in an) age of **technosubjectivity**
(Margulis theorizes) the symbolic basis of eukaryotic cells
(D[...]
(173917)[...notes/clean notes.txt]%96.7[...]g diary format for Cinderella was inspired by respond to Crusoe's epistolary and confessional method of writing
(one of the earliest genre of) realistic fiction
written during the Enlightenment
one of the most widely published books in history
==> castaway narrative: improvise the means of survival from limited resources at hand
•progress through technology
•rebuilding of civilisation (civilisation = a form of triumph)
•unfriendliness of nature
◦he is with a dog, two cats and a parrot but he cannot talk to them =/= Cinderella
◦Crusoe starts making Bible fals (فال انجیل opening the Bible to a random page and read a verse that he believed was addressed at him)
◦he makes list (pro & cons --> debit & credit [--> mentality of business studies] --Weber--> book-keeping: distinctive technical feature of modern capitalism)
◦
•Crusoe: true protagonist of the empire (--Joyce--> prototype of British colonialism, *mythology of colonialism* --Sina--> #fable of imperialism)
•(romantic notion of) nature: idyllic =/= (Crusoe) nature: unforgiving + sparse }<-- utopian =/= dystopian nature --> Lord of the Flies
...................................
(with Annemarie's help @apass)
*sources of knowledge =/= styles of knowing* ==> tensions
judgment: an occasion to apply one's own standards =/= observation: a mean to get to know somebody else's standards
difference
which differences exactly?
what are their interferences and their diffractions?
--> the surprises that come with finding “variations”
(stories about)
vessels & fluids
pain & technicians
patients & doctors
techniques & technologies
(bracketing the practices =/=) foregrounding the practices --> objects come into being and disappear with the practices in which they are manipulated ==> reality multiplies
=/= single passive object in the middle waiting to be seen from the point of view of seemingly endless series of perspectives (SK the elephant parable)
philosophy used to approach knowledge in an epistemological way (~ preconditions for acquiring true knowledge = Alex's question “what is artistic research”) =/= (Annemarie's) *knowledge = a matter of manipulation (=/= reference)* ==> ethnographic interest in knowledge practices (--to--> “what are artist researchers doing?”)
xxxxxxxx
...................................
#project: to create a multidisciplinary knowledge program around the relationship between art, marketing and [?], highlighting the imbricated فلس فلس nature of [?] as tangible resources and knowledge
...................................
#project index Tehran theory: to think ethnographically about non-unilateral and non-static picture of aspiration in the [...]
(173918)[...notes/clean notes.txt]%97.1[...]ogy of colonialism* --Sina--> #fable of imperialism)
•(romantic notion of) nature: idyllic =/= (Crusoe) nature: unforgiving + sparse }<-- utopian =/= dystopian nature --> Lord of the Flies
...................................
(with Annemarie's help @apass)
*sources of knowledge =/= styles of knowing* ==> tensions
judgment: an occasion to apply one's own standards =/= observation: a mean to get to know somebody else's standards
difference
which differences exactly?
what are their interferences and their diffractions?
--> the surprises that come with finding “variations”
(stories about)
vessels & fluids
pain & technicians
patients & doctors
techniques & technologies
(bracketing the practices =/=) foregrounding the practices --> objects come into being and disappear with the practices in which they are manipulated ==> reality multiplies
=/= single passive object in the middle waiting to be seen from the point of view of seemingly endless series of perspectives (SK the elephant parable)
philosophy used to approach knowledge in an epistemological way (~ preconditions for acquiring true knowledge = Alex's question “what is artistic research”) =/= (Annemarie's) *knowledge = a matter of manipulation (=/= reference)* ==> ethnographic interest in knowledge practices (--to--> “what are artist researchers doing?”)
xxxxxxxx
...................................
#project: to create a multidisciplinary knowledge program around the relationship between art, marketing and [?], highlighting the imbricated فلس فلس nature of [?] as tangible resources and knowledge
...................................
#project index Tehran theory: to think ethnographically about non-unilateral and non-static picture of aspiration in the context of contemporary Tehran eco-techno-culture
•archive question
•contemporary media technology
•data/knowledge organization
•infrastructure
•epistemology
•Tehran techno-culture multispecies ethnography
•mini worlds
•*how people imagine a better life?* --> (to think non-unilateral and non-static) *picture of aspiration* (in the context of contemporary Tehran)
•imitations of forms
•http://ajayeb.net/?q=sensibilities+hitting+people
•start as collaborative online platform for writings/projects about Tehran emerging ecologies:
◦mice موش
◦mobile phones موبایل
◦monsters هیولا
◦heavens مثل
◦
•on Tehran trees:
◦on anthropogenic landscapes of Tehran
◦descriptive methods for the study of social relation and histories
◦learning (directly) about worldly objects of Tehran ==> take part in the kinds of creative play that are the hallmark of[...]
(173919)[...notes/clean notes.txt]%97.1[...]nitive and physical realities with the particular demands of their world
...sociological quest to understand the locus of injury
[title]
duet of integration-crisis (==> whole-body ideals)
(Geroulanos and Meyers argue that) understanding integration and crisis in medicine ==> to wrap our heads around the way later-dominant cybernetic and structuralist theories located the individual in the world
bodily metaphor [in] integrations of domestic societies
the integrated, disintegrating human body:
•a new site of meaning and care
•subject for new analogies of body biological and body politic
•object of direct experimentation
story of the human body (at once social & biological)
...................................
question of technology
--locational--> where does the technological take place?
(and when?)
Heidegger --> (latecomers were) addicted to technology
“under what conditions we could arrive at a free relation to technology?”
Heidegger problem with addicted --> *addiction is content with what is merely available* (it never surpasses this limit) =/= anxiety
Avital focus on the *chemical prosthesis*
in war, drugs become another piece of equipment --> taking the pill: technologizing oneself into the war machine
heroin comes from heroisch
technically calibrated culture
drug --> hallucinated exteriority
electronic/drug culture --> (Nancy + Blanchot's) désœuvrement: without an end or program, an unworking that nonetheless occurs
how the *prosthetic subject* is constituted
(Junger's drug, Heidegger's tech, Benjamin's hashish, de Quincey's opium, Duras's alcoholizations:) a saturated text, pushing beyond the materiality of the book though not into any ideality
the right to drugs + the supplementary interiority that they produce
there has never been a war on drugs that is not carried by another type of drug (religion, patriotism, oil, TV)
history of narcotica ~= history of culture
[*]intoxication: (names) a method of mental labor that is responsible for making phantoms appear --> mnemonic apparatus
“you have something in you that must be killed” ==> ambivalent stimulant/tranquilizer
body proper regains its corruptible organic status
self-medication and vitamins become the occupation of every singularity
drugs explore fractal interiorities (=/= seeking an exterior transcendental dimension)
renunciation چشم پوشی، ترک، کناره گیری، قطع علاقه
(addict = nonrenouncer)
virtual reality
cyberprojections
(Dasein's) dependency: a state in whic[...]
(173921)[...notes/clean notes.txt]%97.3[...]e subject --> de Quincey
opium: the transparency upon which one could review the internal conflict of freedom (+ encounters the abyss of destructive jouissance)
war against pain
higher forms of drug
*(like any good parasite) drugs travel both inside and out of the boundaries of a narcissistically defended politics* ==producing==> a lexicon of body control and a private property of self
drug's virtual and fugitive patterns
they have a secret communications network with the internalized order
Madame Bovary = clinic of phantasms
everything said about technology can be applied to drugs: acceleration, speed, inertia, the third interval
drug/medicine ==>
•deaden the pain
•separate from a poisonous maternal flux
...
•hallucinated plenitude
•pure communication ~= transcendental telepathy
(have in mind that) any substance can function as a drug
“It wasn't clear then whether the body was private property or not, whether the authorities could legislate zoning ordinances, or whether pleasure and liberty were values freely exercised upon a coded body.”
-Avital
my work over the etymology of the signifier --> moon index
(i shoot up trash fiction)
(Freud) *pain is imperious* متکبر
(failing) to meet the requirements of an authentic alterity
(we are) into forgetting and the simulacrum (=/= truth)
•hallucinator: the creature of the simulacrum (par excellence)
(trafficking in) abstract forms of forgetting
the poor
the body-broken
the racially hallucinated other
chemical prosthesis (mushroom or plant) responds to a fundamental structure
drug addict --> a mystical transport going nowhere
dr/>
drug addict offers her body to the production of hallucination, vision, or trance
--> going nowhere fast
being exposed to existence = placing one's body in the grips of a temporality that pains --> addictive = artificial, beside oneself
drugs --linked-to--> a mode of departing, to desocialization [without the assurance of arriving anywhere] (~= activity of writing) =/= production of real value
...movement of the simulacrum without address (or, in another idiom, without purpose, point)
Nietzsche was the first philosopher who --Avital-->
1. to think with his body
2. to put out the call for a supramoral imperative
...................................
we are implicated inscribed disarticulated and reresignifed by technological prosthesis
there is no outside to technology
there is no off switch to technology
wonderological tracks of technology
[...]
(173922)[...notes/clean notes.txt]%97.4[...]
my work over the etymology of the signifier --> moon index
(i shoot up trash fiction)
(Freud) *pain is imperious* متکبر
(failing) to meet the requirements of an authentic alterity
(we are) into forgetting and the simulacrum (=/= truth)
•hallucinator: the creature of the simulacrum (par excellence)
(trafficking in) abstract forms of forgetting
the poor
the body-broken
the racially hallucinated other
chemical prosthesis (mushroom or plant) responds to a fundamental structure
drug addict --> a mystical transport going nowhere
drug addict offers her body to the production of hallucination, vision, or trance
--> going nowhere fast
being exposed to existence = placing one's body in the grips of a temporality that pains --> addictive = artificial, beside oneself
drugs --linked-to--> a mode of departing, to desocialization [without the assurance of arriving anywhere] (~= activity of writing) =/= production of real value
...movement of the simulacrum without address (or, in another idiom, without purpose, point)
Nietzsche was the first philosopher who --Avital-->
1. to think with his body
2. to put out the call for a supramoral imperative
...................................
we are implicated inscribed disarticulated and reresignifed by technological prosthesis
there is no outside to technology
there is no off switch to technology
wonderological tracks of technology
...................................
how much nature has to change before our descendants cease to be human?
about when in the course of evolution our ancestors became human?
(unanswerable good questions)
if the human is not the one consuming, who is?
animals consume
(numinous agentic status of) dead consumer
human aspects of consumption: learning, decision making, reason, perception, ethics, agency, desire and choice --arise--> *between humans and intelligent machines*
[*]posthuman: a move that seeks to locate being, or aliveness, or meaning in the not-quite-human-as-we-know-it
(humanist) epistemology: how we investigate and describe the world
(humanist) ontology: how we understand what constitutes life and objecthood
==Campbell==> help consumer research:
1. expand the range of temporal reference (look into the future of how consumption will look like)
**assumption of the future: the future will be a post-consumption existence**
2. expand the range of physical reference (extraplanetary consumption: what the ***consumption of place*** means; embryonic consumption sites: store your child's cord blood stem cells)
3. interrogation of the roots of human[...]
(173923)[...notes/clean notes.txt]%97.5[...]computer” : attempting to uncover what life itself is through a better understanding and appreciation of the power and seeming omnipresence of computational logic
•a discourse [~ a way of talking about the world] (and not only a claim that people make)
--> an example of how dominant technologies are not just instruments but models (through which the world is understood)
‘clockwork universe’ was the model for the last four millennia: clockwork-like essence of cosmos + state + body (=/= romanticism, galvanism, mesmerism, quantum mechanics)
}==>
•consumer as computer/computational (consumer as information processor, consumer as automatic subject =/= psychological agent) <== science of cybernetics, automaticity, feedback
•information (a new powerful substance in mid 20th century), “raw data ==> decisions, models, theories”, a specialized value-free term (=/= fact, learning, wisdom, understanding, enlightenment) --> second half of 20th century: information began to assume a deep and proved privileges place (in politics, cultural imaginary), to informationalize consumer objects:
◦jeans as “intelligent denim” --> “vector graphics and pixelation as there expression of your individuality” (Jack & Jones)
◦cream as “pro-retinal A nanosomes and Par-Elasty” (L'Oreal)
•
2.
laborization of life
growing sophistication of the previously simple and straightforward categories of aliveness and deadness (<== technologies since the 1970s: stem cell engineering, in vitro fertilization, genomics, virtual surgery, biomaterial engineering)
}==>
•make the range of what constitutes ‘alive’ larger and more complex
•stage the interpenetration of the machinic and the organic
(in the future it will be the) marketers as the most influential groups in re-drawing categories of existence and deciding what is animate or inanimate, natural or technical (not scientists or philosophers)
[***classical marketing strategies: positioning, communication]
==> paradoxes in consumption (for example stem cell engineered meat appears as both identical and radically different from its predecessors) --> postethical consumption models (categorized as vegetarian? how marketing re-enchant food without appeal to a myth of pastoral origin?)
--> commentary consumption acts: organic food market, natural healthcare market
3.
miniaturization of life
“fast, cheap, and out of control”
autonomous (=/= central, god-like)
}==>
•technology is no more locatable within a machine (a consciousness that envelopes the world) --> dispersed: (a logic of) technology as environment [diffused] =/= tool [discrete]
internet of things : digitally enabled objects share and respond to information
1980s --> processing (of information, microprocessor)
1990s --> networking (world wide web)
2000s --> sens[...]
(173924)[...notes/clean notes.txt]%97.7[...]ntury neuroscientific research
}--Libet--> “free won't” : the mind exists in a climate which says yes, but it can say no
agency is outsourced to systems that increasingly invisiblize from everyday life (software deciding mortgage, Facebook suggest friend, turning car into a moving computer)
dystopian imaginary of Black Mirror TV series --> these developments are a tyrannical force that undermine an a priori and fundamental humanness
--Campbell--> consumer researcher's results will be powerful counter-balances to the often too blindly utopian and dystopian accounts of the future
...................................
[*]advertising: (ubiquitous and contentious) symptom of organization[= corporate entity and/or common practice]
aesthetic ambassador of the organization
--(a way through which)--> **anyone outside the organization mythologizes an imaginary inside**
(its) media:
•***indirect messages of public relations that are embedded deep in the heart of non-advertising genres***
•bombastic and direct appeal of made-for-cinema advertisement and corporate communication
•
how advertising used to be scorned as a practice and profession --> gained responsibility in American culture:
-1 advertising became instrumental in enlisting soldiers during world war I ==> lending it a moral force which served more noble purposes besides commerce
-2 it was elevated through its incorporation into education (first in Harvard University 1924)
-3 it becames adept at referencing styles and commissioning work from the realm of high culture
}--now--> advertising does not just produce culture, but ***culture produces advertising***
(one of the central questions of advertising in contemporary times has been the extent to which) *advertising enframes everything within its discourse and logic*
--Campbell--> ****if advertising is everything, what is it not?**** [@apass] <-- this is a crucial question about advertising and it is part of a larger global crucial devate about the commodification of life and previously inalienable aspects thereof
scientific advertising ---> go to Haraway
advertising:
1. fascinates us
2. it works
an average person in the western world is exposed to 3000 advertisements per day
everyday, it transforms me from this world to an imaginary one for a moment
(advertising) offers through a *constant stream of visual cameos* برجسته کارى, *implicit standards* of cleanliness, sociality, family life, health, happiness, and a great many other values ==> affect me
****modern advertising works by appearing not to care if it works**** --> when someone utters the immortal phrase “advertising doesn't affect me" = advertising has achieved its ultimate goal --> *****advertising empo[...]
(173925)[...notes/clean notes.txt]%97.8[...]rvice to it, ignoring its real radical challenge
the idea of advertising: a system that instils (القا، کم کم تزریق کردن) products and services with cultural and social values that are not intrinsic to them [~ magic]
--> highly visible display of ruling-class interests
*advertising = capitalism + aesthetics*
advertising: the pre-eminent way in which the interest of the powerful minority maintain the docility, alienation, or servitude of the majority (--> Goda's understanding of pop culture)
[*]magic: conjure an object from its immediate material rootedness and animate it with a much more potent energy ==> erase human experience of the monotony of consumption with its transient satisfactions and reinvigorate it anew with fresh promise-claims
for example advertisement for mobile phone = *suggestion* (about a certain design aesthetic + a certain tole in professional life + a certain sexual appeal + a certain social network) =/= *announcement* (about a technical device)
(announcement =/= suggestion: the act of advertising)
}--1--> the idea that advertising's signs = carefully constructed highly selective and distortive ways of seeing [=/= simple reflections of the state of the world] ==(Adorno, Horkheimer, Marcuse, Klein, Curtis, Jhally, @apass, Pierre)==>
•false consciousness
•commodity fetishism
•docility
•passivity
•manipulation of unconscious desire
•environmental degradation
}--2--> the idea that signs actually achieve their aims (through mortise and framing work, cropping, reification, interpellation, cooption, the gaze, face-ism, individuation) --> [Althusser's] interpellation: process by which we are called or hailed into subjecthood through practices imposed onto us from outside interests, subjects are created through material practices (going to church and kneeling down to pray precedes my subjecthood as a spiritual person)
•recruitment advertisement: interpellative genre par excellence ~ through the practice of response we enter into the predefined parameters of relation with the organization {Microsoft's “we want you!” --> 1: act of defining the subject: one who is special, unique, an individual among the masses. 2: collective pronoun: “we” serves to close the subject and the organization within a circuit of common purpose. 3: what is missing: a concrete visualization of working life in the organization, an absence which allows the reader to project his/her own fantasy onto space : ‘infantilize the organization ==> empower the subject’ --represent--> an imaginary relationship =/= real conditions of our existence}
}--✕--> (Campbell) ****images are ontologically cryptic**** : we conceive images to be both agentic & passive, residing in and affecting many spheres simultaneously
•image: visuality, apparatus, institutions, discourse, bodies, figurality, ex[...]
(173926)[...notes/clean notes.txt]%98.2[...]cts the political life of images }--Mitchell--> *image as species* (co-evolutionary entities, quasi life-form depend on a host organism) ==>
◦something not fully under human control
◦spread through the host organicism
◦some die some become pandemic
aesthetic --affect--> politic --affect--> aesthetic --affect--> politic
#workshop make an ad for apass
advertising trend
1. information: (from) traditional forms of print & television --to--> intensification and hybridization in oblique ways + through new media (adver-gaming, twitter-piccing, virtual-worlding, Corridor Crew's product placement)
2. persuasion: [as a rhetorical force] (from) information-heavy selling --to--> dramatic persuasion
3. entertainment: communication through entertainment =/= information, persuasion
•(from) staging products in films --to--> embedding of brands so deeply into the fabric of the film's narrative as object-actors that propel the plot
(Corridor Crew's unobtrusive embedding of branded goods and services in storytelling, hybrid both staging and embedding)
brand --> creativity of consumers to create artistic output in the form of art (Star Wars world, Marina Abramovic) --advertising--> rhetorical purpose: *entertain* =/= inform (announcement), persuade, *warn*[old original function of advertising]
*to warn = to inform* [<-- 15th century advertising ==> journalism]
ever growing impetus of advertising to reproduce itself in new forms ==> different account of the evolution of new media : advertising creates new media to propagate itself (*two globally pervasive and path-changing forms of media that would not exist without advertising revenue:)
•search engine
•social networking site
(McLuhan's “medium = message” --> that we should look at the structural nature of media rather than what it contains =/=) *message = medium* (in 20th century)--> [*]advertising: species that create media in order to allow it to replicate =/= a thing that we humans create and put in media as an incidental extra to an originary agent of meaning [<-- hylomorphic understanding of advertising]
[in 20th century (task of)] advertising: to render the invisible [qualities, such as: complexity, network, information,,,] into compelling visualities (--into--> public imagination)
•(in organizational discourse) complexity: (--articulate-->) unpredictable, multi-layered, decentered, emergent, globalized (world of Homeland TV series, of apass, of ERG's website: technological + adaptable + multi-layered)
*success <== visualize the complexity of their products* [in the case of ERG: student's knowledge and the institution of university]
(Goldman's landscape of Capital -->) corporate advertising:
•visually depicts the phenomenon of globalizatio[...]
(173928)[...notes/clean notes.txt]%98.3[...]change
•
[*]advertising: an institution that organizes meaning, a visual sign system (as powerful as other systems that organize meaning: medicine, law, education,,,) [~/= apass]
--> *a form of literacy* = can be learned + lexicon + grammer (that can be fruitfully investigated)
*advertising = capitalism + aesthetic* ==Campbell==> research in advertising one of the most important research priorities in any discipline today (@apass)
...................................
***marketing = the ultimate social practice of postmodernity***
marketing practices
promotional campaigns
consumption culture
postmodernity: a phenomena specific to the cultural history of western europe and north america --impact--> globe
--Lyotard--> incredulity toward *metanarratives: unified idea systems
--Jameson--> consumer society (marked by:)
◦pastiche: an attitude of a certain detachment (on the part of the individual) where all stylistic expressions of parody, nostalgia, and other illustrated feeling lack emotional depth and commitment
◦schizophrenia: disjointedness and discontinuity of the individual's personal identity and experience in life
--Angus--> infinite delay of *modernity: improving human lives by controlling nature
--Wilson--> expression of incoherence of contemporary urban life
postmodernity =/= authority, unity, continuity, purpose, commitment
= “modernity: era of scientific ideology ==> disillusionment, disintegration, anxiety”
--> hedonism
--> tolerance (recognition) of difference
--> metanarrative = story (that people construct to tell themselves) =Foucault= regimes of truth
=/= conformity
examples of modern metanarratives:
•bourgeois (capitalist) ideology
•marxism
}--✕--> *market = new metanarrative in postmodernity*
postmodern condition:
1- [*]hyperreality: becoming real of what initially was/is a simulation/hype: simulation of imagined potential or imagined past (signifiers arbitrary linked to their original referent)
marketing: a practice that resignifies (a brand name)
tendency and willingness of the customers to prefer the simulation (for example the theme areas in city centers of an imagined pasts) =/= “real”
postmodernism is a cultural critique (=/= economic, social critique) of modernity
postmodern critique tends to rely on experiential or sensible judgement (--valued--> trusting intuition and sensing of what is practical/pragmatic based on cultural experience) =/= analysis of material evidence
****post world war II politics --> youth movement culminated in the 1960s --> institutionalization of the generational rebellion --> postmodernism*** ==>
•postmodern [...]
(173929)[...notes/clean notes.txt]%98.4[...]ves are not
•in politics: the consumers (voters) listen as if the politicians are espousing genuinely personal views
•in media: stating the role of the polls + reflecting the politicians view with utmost seriousness
•ethnic restaurants --> delicious life styles of which food is just a manifestation --> **simulated adventure in a theatrical society**
•
}--> the postmodern consumer does not judge the experience from a foundational perspective
*it recognizes only difference*, only fragments (=/= inequality, conflict)
anything is at once acceptable and suspect ( مجاز majaz)
*juxtaposition of opposites ==> total irony + ambiguity --> pastiche*
marketing --> *incorporation: pulling the contradictory (country cultural) movements into market economy : emptying expressions (music, fashion) of rebellion (for example punk) of their content ==> commodities them
society historical process is affairs through politics and social relations --✕--> market mediates social conflicts (for example the content and the looks of news program in VOX news)
*marketization (of politics): the possibility of representing them through electronically manipulated images (for example USA's 1991 gulf war was run more as a marketing campaign)
~=> *management of consent*
“authentic” traditional cultures in order to survive have to become marketable --> touristic attractions
•marketing taking the center stage in most western institutions
•market = locus (dominant mediator) of legitimation
marketing: a cultural process representing the post-
transnational (corporation) : postmodern cultural change agent
in traditional world of commerce ‘commercial space & time =/= programming space & time’
modernist vacuum created by obsolete notions of what is good or bad (sacred or profane) --> filled by marketing (enters --into--> culture)
fragmentation ==require==> use of many different styles and forms
(ideas and movements which already have made) sensational impact --> spectacle --> commodities
(marketing helped in entrenching) artist selebrity setting new trends and values <-- a postmodern phenomena with its roots in 1960s “anti-” movements
•not challenging or endorsing or committing to any one style, but rebelling by doing “one's own thing” (Madonna's rebellion 1991 --> she will continue to find large audiences as long as she represents and combines the postmodern aspects of critique of the metanarrative and the marketable commercial sensationalism of the fragmented spectacle)
paradoxical nature of postmodern culture <-- fragmentation and discontinuity of their experience
not owning a TV (conscious rejection) + driving a car (integrated[...]
(173930)[...notes/clean notes.txt]%98.7[...] --to--> a process of persuasively communicating the necessities of knowing (and following efficient ways of doing things) --> literacy: being able to manipulate and construct (recognize and grasp multi-layered multi-faceted multi-media images --> to impress upon all senses) }<-- marketing is best situated to educate this
[-can a true critical deconstruction of postmodernism start from literacy? ---> go to telegram bestiary text]
***the consumer is also a signifier***
(constructed in the images that are culturally signified, for example the female)
(even metaphorically) putting somebody on the pedestal (stage) ==> exposure to voyeuristic gaze ==> objectification ~=> commodification }--Baudrillard-->
•a liberation (the subject is the object which has the powers of seduction as the focus of desire --> in control)
•a loss of freedom (the subject is culturally signified and constructed for fonctions determined outside its own power --> a property of the other)
*decoupling of culturally signified categories (of gender, etc.)* --marketing--> (postmodern stance and trend:) male model/actors who represent emotional, nurturing, and sensitive + female model/actors who represent aggressive, powerful, rational (in American advertisement and TV series)
==> “i shop, therefore i am” becomes applicable to men
==> both men and women become ideal consumers --> flourish of market exchange
* * (both male and female) seek authentic self --> (get caught up in) objectification + fragmentation * *
pattern quest: imaging (representing) =/= being, knowing
[image marketing]
*the image does not represent the product, but the product represents the image* -->
•consumers are essentially consumers of symbols
•consumption culture = construction of symbolic environment
}==> tourism as the largest industry in the world (translate your culture images into marketable products ~= consumer fetishes) --> *global culturalism*
[manipulation of symbols]
(from) ethical issue (modern) --to--> stylistic issue (phenomenological, postmodern)
[*]globalization: (create fragmented heterogenized market -->) serve the locals with global universal signs
--> transnational: a highly symbolic communication system that is timeless, contextless, diffused in space, located anonymously, with no known history
marketing is the first institution that adapt to postmodernism
...................................
consumer (--impulse--> “i want”) =/= citizen (“we need”)
Sunstein
consumer sovereignty (matters of personal taste, “are they getting what they want?”, ‘freedom: satisfaction of private preferences’, ) =/= political sovereignty (*government by discussion* + reason-giving in the public domain <-- many/most citizens[...]
(173931)[...notes/clean notes.txt]%98.8[...]culturalism*
[manipulation of symbols]
(from) ethical issue (modern) --to--> stylistic issue (phenomenological, postmodern)
[*]globalization: (create fragmented heterogenized market -->) serve the locals with global universal signs
--> transnational: a highly symbolic communication system that is timeless, contextless, diffused in space, located anonymously, with no known history
marketing is the first institution that adapt to postmodernism
...................................
consumer (--impulse--> “i want”) =/= citizen (“we need”)
Sunstein
consumer sovereignty (matters of personal taste, “are they getting what they want?”, ‘freedom: satisfaction of private preferences’, ) =/= political sovereignty (*government by discussion* + reason-giving in the public domain <-- many/most citizens should have a range of common experiences =/= filtering of information, customizing information to fit)
**unplanned unanticipated encounters <-- central to democracy**
(pseudo-democratic) participation interactivity : invitation to participate in one's own manipulation by providing increasingly detailed information about personal preferences (Andrejevic, noted by Hubert)
...................................
*misattunement:
--Stern--> a parental technique for modifying the behaviour (+ affective experience) of the child
--Ahmed--> being out of synch with a world (“of whiteness” that aims to be in harmony)
*attunement: a technique for occupying space
---> go to #integration {for Ahmed: becoming a citizen (= nationalism) ~= the work of attunement =/= stranger: the body we are not with}
clumsiness: being in the way of yourself (to lack the coordination to coordinate yourself with yourself)
--registers--> as the loss of a possibility
(in art, performed clumsiness as strategically antagonistic?)
(Ahmed's) emotional work: closing the gap between ‘how one does feel’ and ‘how one should feel’ <-- a labour (when) is successful, it disappears as labour
how flight attendants (and teachers?) become responsible for collective moods --Hochschild--> ability to preserve the mood of a situation requires working not only on feelings, but drawing on tactic knowledge about how moods are shaped
(bad mood of a shopkeeper in Brussels...)
*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[...]
(173932)[...notes/clean notes.txt]%98.9[...]o be in harmony)
*attunement: a technique for occupying space
---> go to #integration {for Ahmed: becoming a citizen (= nationalism) ~= the work of attunement =/= stranger: the body we are not with}
clumsiness: being in the way of yourself (to lack the coordination to coordinate yourself with yourself)
--registers--> as the loss of a possibility
(in art, performed clumsiness as strategically antagonistic?)
(Ahmed's) emotional work: closing the gap between ‘how one does feel’ and ‘how one should feel’ <-- a labour (when) is successful, it disappears as labour
how flight attendants (and teachers?) become responsible for collective moods --Hochschild--> ability to preserve the mood of a situation requires working not only on feelings, but drawing on tactic knowledge about how moods are shaped
(bad mood of a shopkeeper in Brussels...)
*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 sa[...]
(173936)[...notes/clean notes.txt]%99[...]metametazoa: human as a multiple afloat in the omnisexuality or bacterial exchange
•so relational --thacker--> swarm, pack, flock, epidemic [---> go to ERG website's epidemic nodes --> *the image of the relational*]
•so
}<==motivation==
1. considering the strangeness of life forms act as a template ==to==> think differently about life by mobilizing new ***prepositions of connection*** (with, alongside, between, sym-, etc.) ==provoke==> different theoretical insights into how society might work
2. ethical political drive to promote radical inclusivity and to challenge mindsets that fixate on identity and difference (<-- Harawayian) [--> Isabel, Sara]
3. work of decentering the human as the premier valance of the universe (may in turn) ==cultivate==> an ethics that is ecological, in the sense of global and interspecies (<-- Mortonian) [--> Sina]
4. conceiving of the ‘other’ as planetmate, messmate, natureculture, mind-body, etc. (maybe) ==lead==> new conceptions of camaraderie, community, society, friendship [--> artistic research, apass, Viveiros de Castro]
bacteria [also: mushroom, swamp] --> poster-creatures of the flat ontology movement --> challenging classification
replacing Tree of Life with DNA-based model of life (homo sapiens: a micro-ingredient of an astonishing bacterial soup of prokaryotes, archaea, eukaryotes)
*bacteria: the ground zero life forms* -->! ***nearest we can get imagining the Lacanian Real***
we are more bacteria than human
(global) bacterial biome: para-collective (=/= “merely” biological)
*our ways of reacting to bacteria are as political as they are scientific*
...................................
purity & pollution + their deep-seated link with social order and its transgression --Douglas--> {from the idea of poisonous vapours (miasma [unrelated to cleanliness]) --to-->} discovery of pathogenic organisms بيمارى زا ==> modern concept of bacteria
cleansing rituals before the bacteriological age functioned to ward off spirits and restore social order and control (@Elke, @Isabel, the artist as medium)
discovery of germs ==> radical re-conceptualization of dirt (--> it is difficult to think of dirt except in the context of pathogenicity)
if we can abstract pathogenicity and hygiene from our notion of dirt --Douglas--> we are left with the very old definition of [*]dirt: matter out of place
**when we see dirt --> we see a system**
--Campbell--> when we see bacterial images we are seeing something else
***contamination = a violation of some mythical, symbolic, or political system =/= just a physical problem***
bacteria --> symptom of a disturbed system
symptomatic analysis (=/= feedback)
pioneered by Marxist critics, Althusser
symptomatic analys[...]
(173943)[...notes/clean notes.txt]%99.2[...]ological)
*our ways of reacting to bacteria are as political as they are scientific*
...................................
purity & pollution + their deep-seated link with social order and its transgression --Douglas--> {from the idea of poisonous vapours (miasma [unrelated to cleanliness]) --to-->} discovery of pathogenic organisms بيمارى زا ==> modern concept of bacteria
cleansing rituals before the bacteriological age functioned to ward off spirits and restore social order and control (@Elke, @Isabel, the artist as medium)
discovery of germs ==> radical re-conceptualization of dirt (--> it is difficult to think of dirt except in the context of pathogenicity)
if we can abstract pathogenicity and hygiene from our notion of dirt --Douglas--> we are left with the very old definition of [*]dirt: matter out of place
**when we see dirt --> we see a system**
--Campbell--> when we see bacterial images we are seeing something else
***contamination = a violation of some mythical, symbolic, or political system =/= just a physical problem***
bacteria --> symptom of a disturbed system
symptomatic analysis (=/= feedback)
pioneered by Marxist critics, Althusser
symptomatic analysis of X = to open the possibility of there being unspoken, unacknowledged or disavowed content in X
symptomatic analysis --of--> (content of) antibacterial advertisement --laden--> with libidinal intensity or *visual pleasure* (= an image that is visually intense)
**consumption can be read like dreams** (a text that says more than it consciously expresses) --reveal--> repressed material (disavowed fantasies about: purity, gender, race, family, class, disease, displacement, sublimation, etc.)
◦what fantasy is upheld by presenting repressed material as bacteria (or artwork)?
--> reading against the grain of the text (Jamesonian)
--> advertising images can be read like symptoms of repressed libidinal desire
-i did symptomatic reading of Olearius (but not of ajayeb nameh?)
1- accelerating pace of industrial production
2- population growth
}==> first full flourishing of *mass consumption*
*[*]marketing: a sphere of cultural production where image conventions co-evolve with non-marketing imnages as an intertextual constantly reciprocal environment*
1. cuteness
little monsters
infant-like
with freakishly funny features
playground of bacterial frolic
cuteness
a minor aesthetic category (in comparison to its more spectacular counterparts: sublime, beautiful)
(it is minor because it is ambiguous)
•positive affects:
◦desire to protect
◦desire to touch
•negative affects:
◦helplessness
◦pitifulne[...]
(173944)[...notes/clean notes.txt]%99.3[...]mechanisms: identification, location, incorporation, expulsion* (<-- we all do it, Sina, Pierre, etc.)
[*]bacteria: indirect way of talking about the overpopulated, deviant, teeming, dissolutive world we live in --> terror of overwhelming disintegration of our individual being (<-- artists want this?!)
[*]autoimmunity: when the human body + body politic goes into an overactive defense, seeking to strike at the enemy and cause harm to itself
life has become a complex of protective systems that in turn attack us --Derrida--> democracy: an autoimmune system
how autoimmune systems can be interrupted?
biophilic fantasies of bacteria as *messmates*
*when we worry about bacteria, we worry about others*
*to have contact with society is an unavoidable, necessary, disquisting, all-embracing gift*
(in West and elsewhere) individuals who identify their fellow citizens as undesirable obstacles to their freedom, health, wealth --> antibacterial brands
(in Germany) integration --> overdeveloped sense of our own immunity
...................................
[Mary Douglas]
bring bewitched (in Sudan, Azande) ~= finding oneself the victim of embezzlement اختلاس (for modern person)
=/= fear (category of horror)
dirt = disorder
eliminating dirt is a positive effort to organize the environment (--> we are not removing something) --> creative movement
cleaning: to relate form to function, to make unity of experience
~~> part of the project of religion (atonement)
pollution:
1. instrumental --> change someone's behavior
2. expressive --> (a general view of) social order
pollution --> claim & counter-claim to status
sex pollution <--> body pollution
sexual danger --> symbole of relation between parts of society (hierarchy, collaboration, distinctiveness of social units)
expressive oversystematizing --> (sometimes) necessary to interpret beliefs
cosmologies with pollution symbol
reflection on dirt = reflection on relation of order to disorder, being to non-being, form to formlessness, life to death
rules of purity ~= comparative religion
(primitive:) sacredness ~= uncleanness
[an idea of] sanctity = (a little more than) prohibition }--> to protect profanity from divinity
hindu --> relative notion of pollution
cow dung is relatively pure to a Brahman priest, impure to a god
*respect <--> pollution*
•khak-e pa خاک پا (feet's dirt)
•dirt/dust as cleansing agent
•
Frazer > Robertson Smith (old testament scholar)
taboo: restrictio[...]
(173945)[...notes/clean notes.txt]%99.7[...]cognition of specific duties
self-sacrifice
reverence
man = unrealized ideal of a best (God)
*religion <--> ethical values of community life* (=/= speculative thought, exotic mythology, arbitrary relationship of an individual person to supernatural power...)
...
(moralizing human society = community)
(intellectual asset)
Durkheim
fictive abstract nature of religious entities [with no material reference] (==> fluid liable contagious sacred ==> rituals of separation & demarcation)
•gold and purple style of writing (Golden Bough)
•“ethical meaning =/= magical meaning”
non-sacred magic =/=? sacred
magical belief <--> primitive hygiene
two assumptions of English nineteen century thought:
1. ethical refinement is a mark of advanced civilization
2. magic had nothing to do with morals or religion
}==Frazer==> assigned evolutionary assumptions to human culture three stages of development -->{ “magic: primitive science” --to--> “religion: priestly & political fraud” --to--> “science” }<-- Hegelian dialectic
}--✕--> wisdom and philosophic depth of primitive cultures
Babylonian + Assyrian --> “sin = material impurity” --> blood: sin-remover
(during Homer) Greek thought --> relatively free of ritual pollution
pollution concepts emerge later (expressed in classical drama)
clean and polluted --> man's destiny
(it seemed always we had a clean future)
the bad idea of *medical approach to symbolism*
comparative religion =/= medical materialism
(for example Jewish and Islamic avoidance of eating pork is explained as due to the dangers of eating pork in hot climate)
*hygienic basis* of (some) ancient rites
Moses's dietary rules ~~✕~~> enlightened public health administrator
Yoruba (cult of smallpox diety)
left hand to handle dirt
right hand to eat
(source of impurity -->) all bodily emissions ~/= eating <-- a person is in the middle state of purity
india --> ground does not act as a conductor
iran --> ground acts as a conductor
ritual pollution
ideas of dirt --Douglas-->(also) express symbolic system
European ideas of defilement:
1. dirt avoidance is a matter of hygiene or aesthetics (not religion)
2. the idea of dirt is dominated by a knowledge of pathogenic organisms (<== 19th century discovery of bacteria)
(context of) pathogemicity
(old definition of) [*]dirt: matter out of place
}==>
1. *where there is dirt there is system* (dirt is not an isolated event) -->{ systemic ordering & clarification of matter ==byproduct==> dirt }--> symbolism (symbolic sys[...]
(173946)[...notes/clean notes.txt]%99.9- 🔎

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

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

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

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

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

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

amazon
- 🔎

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

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

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

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

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

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

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