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

universal knowledge =/= relevant knowledge


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

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

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

(to energize the connections to the things that animate us.)

1. gathering, basckets of concepts, objects, things, words, etc.
2. excersises, physical to-dos (cleaning, cooking, sport, sawing, etc.) while telling (this is about removing the codes of acting and representation process that interupt the telling)
3. everyday mundane talks, no stage. ‘you’ in it. (is it a one-to-one mentoring?)
4. convert into language the objects from the basket, write them down. since we are going to work with sign-language
5. make the connections (probably together)
6. special activities during the workshop? (cooking, drinking, etc.)
7. ending of the workshop. what would be the closure? what do we build? how do we evaluate?


[what are you summoned by? write about the person you see in the light of reverie? how to survive humanism?]

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

#workshop, fables
fable seen as a site where one formulates concepts and narratives that reorient one within one's own research practices
-(how can we) participate in shaping our objects of knowledge (--> relational empiricism)
-learn through participating in different (though not fixed nor mutually exclusive) *microworlds* [microworld: a space where protocols and equipments are standardized to facilitate the emergence and stabilization of new objects. (Kenney)]
-“banal and ordinary sites of getting on in collective life” (Verran)
-bring your ‘found objects’ (objects, categories, stories, concepts, insights, writing under influence, etc.) and put them in ‘telling’ (telling stories ab[...]

[...]nality needs to be able to flow in order to move past anything that establishes itself firmly

Submitted to constant critique and revision

(Nietzsche) “We can destroy only as creators--But let us not forget this either: it is enough to create new names and estimations and probabilities in order to create in the long run new ‘things’”

invention's power over new things

work on aphorism and irony
radical critique of reason and truth
will to X ---- feeling of power, primitive form of the will  (=/=? play)
arguing that knowledge is contingent and conditional


Nietzsche's campaign against morality :

(contrast between good and evil -->) *master-morality : charity, submission to the other, selflessness, etc. --> you hate yourself

(denying the inherent inequality -->) *slave-morality --> weakness is a matter of choice ==> nihilism


*transvaluation
(Nietzsche hated christianity for its non-affirmation of life. for him sex was a fundamental affirmation of life, christianity's elevation of chastity (including, for example, the story of Mary's virginal pregnancy) is counter to the natural instincts of humanity, and therefore a contradiction of “natural values”.)
•promise of an illustrious afterlife
•desires would be the product of stimuli rather than the product of “will”


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

to *adjust (our/your) question


...to have no positive knowledge claim


appropriate ~= zabt o rabt ضبط و ربط



(let me) fast forward to ‘nowhere’
chance-encounters in your/my efforts of ecriture (in San'an text)
(it is not possible to choreograph chance, we can only report our encounters with it)

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

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


to sharpen my capacity for incapacitation


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


‘will to scientific knowledge’



[Latour]

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

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

compose =/= discover/uncover

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

enterances in ajayeb work, a[...]

[...]/> the science question in feminism
...

master theory =/= webbed accounts
(what does she mean when she dichotomises theory and account?)
instead of (creating and mastering) ‘theory’ she proposes webbing ‘accounts’***
-‘webs’ can have the property of being systematic
systematic: deep filaments and tenacious tendrils into time, space, and consciousness. systems are dimensions of world history.


she suggests to be accountable for (the intricacies of) visualization technologies in which we are embedded that we will find metaphors and means for understanding
and intervening in the *patterns of objectification* in the world.
--> politics and epistemologies of location, positioning, and situating
partiality =/= universality
*partiality: view from a body, always a complex, contradictory, *structuring, and structured body* (what does she mean by ‘structuring and structured body’?)

--the sciences and politics of interpretation, translation, stuttering, and the partly understood.

*Feminism: critical vision ==(consequent upon)==> a critical positioning in unhomogeneous gendered social space.

location --> vulnerability ~~> (full of limits and contradictions)

“rational” knowledge : to be free from interpretation, to be free from being represented : to be fully self-contained (~ fully formalizable)
-no! let's make Rational Knowledge a process of ongoing critical interpretation among “fields” of interpreters and decoders --> a power-sensitive conversation
-accountability and responsibility for translations

. Situated knowledges are about communities, not about isolated individuals
(pinocchio and geppetto parable)

objectivity = positioned rationality
=/= images of escape and transcendence of limits (filled in Hollywood and sci)

faithfulness of our accounts to a “real world” (no matter how mediated for us and no matter how complex and contradictory these worlds may be)

Sex is “resourced” for its representation as gender, which “we” can control

Situated knowledges require that the object of knowledge be pictured as an actor and agent
-which version of “realism” is she argueing for?

“[...] we are not in charge of the world. We just live here and try to strike up noninnocent conversations by means of our prosthetic devices, including our visualization technologies.”

in the rich feminist practice in science (more than anywhere else) passive categories of objects of knowledge are “activated”

The biological female peopling : When female “sex” has been so thoroughly retheorized and revisualized that it emerges as practically indistinguishable from “mind,” --> the ‘difference’ is theorized biologically as situational, not intrinsic, (at every level from gene to forag[...]

[...]arning)
[(in computing:) proceeding to a solution by trial and error or by rules that are only loosely defined.]
-from Greek heuriskein ‘find’

*contingent: using it with ‘historical’ always produces interesting ways --> contingency relates to a nonteleological [a doctrine explaining phenomena by their ends or purpose] and nonhierarchical 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 (s[...]

[...] (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” ==>
(1) a distance between man and the world [...]

[...]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:Extinction_intensity.svg]

Sa'di, thinking not with the capital T, rather with the flower, with the cut tail of the animaux

competency + competency (of different animal, human, machine, pigeon, etc) [=/= subtraction, taboo, obligation --> deficiency*]
(additive competencies)

“excess” is the name of the world
there is always more that we don't know; what yet has to come; the world is constantly doing stuff; (--✕--> accelerate manifesto, apocalyptic narratives)
(i am drawn to and by excess, and i am engaged in it: in my lectures, talkings, writings, and I take it up also visually in my drawings. my ajayeb 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)
takin[...]

[...] 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 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 l[...]

[...]i am playing that game with Haraway, joining her (and others) in thick, collaborative patterning; generous knottings; thickening the knots, relaying a mutated and resituated pattern for the next play]
•getting the knot, proposing another
•you must learn how to hold still
◦(more and more) in different material and conceptual grains of detail and resolution
•the most important thing in research practices is this patterning, networks reenacted (Katie King)
(Lili's kiss project was about that, blocked intersubjectivity, a matter of “learning to be affected”; can i say that Lili's issue is with the lack of [psychological, or psychic] dialogue? a language that no longer carries metaphor displaces the metaphorical drive: acting out the soul's metaphor in direct [nonverbal] action. the breath in Lili's work, is the same in her suffocated kiss and scream performance, once hold in and one unleashed, lack of a “breather,” of a “converser,” of a partner in cat's cradle.)--[i like to propose a repatterning: in research environments we play a lot “catch me if you can”: to catching you in action, to capture your ‘knowing’ in action, to capture eros or logos in act, --> #beauty is interested in action]
•it is about “understanding living with contradiction” : making choices without necessarily turning the other choices into something an enemy does --> important for collective research life; “[we] need each other's extremes”; *our activisms are not the same*: to open up to our extremes, to open up to what you are not sure of --> to find ways to be in productive alliance (=/= the notion that everybody has to do everything [tell Xiri])
•(educating oneself) actually know how to explain what somebody else said and not just what you said*** --> figuring out how to disagree with each other as well as agree, that no statement is going to be taken as evidence of being the enemy (--> we face this in apass)
•learning how to recognize authority (as a mentor and participant) (the problem of the inability to deal with authority, common in early feminist movement, traces in Xiri) --> being alert to how hierarchy shut people up that one don't acknowledge the hierarchies that emerge out of that *{alarm ==> hierarchy}*
•in apass i am trying to remember what my peers are doing, and when i see things i think of them, and they are in my citation network (they are all over ajayeb.net) and i am aware of what they have told me. words they are inventing are in my vocabulary too (that is why i am so energetic calling in Xiri's category change for example “generous suspicion”)
•collective research environment works by networks* (--> a problem with apass)


[*]epistemology = stories knowledges tell


sometimes practices demand:
•exclusive expertise (~ focus)
•extensive scholarship ==> linking and speculating
•attaching unexpected agencies and terri[...]

[...]aint 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?

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 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 [...]

[...]nts (cause or effect) differs in nature from the other (one is corporeal, physical and the other is incorporeal) --> [they foster a relationship of] quasi-causality =/= relationship of expression

‘necessity’ belongs to an official order called *destiny: a sort of teleology of the system of causes*, a unity of the correspondent quasi-causality (=/= relation between cause and effect)
--> independence is installed in the presence of necessity


[Leibniz:] *causality = con-possibility*
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
}-[...]

[...] 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” without the “meaning” that [...]

[...] 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, 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 t[...]

[...]elf secretly--even under the self-reflectivity--as) the chosen people

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

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

geopolitics of difference

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


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

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

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


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

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

scientific ties
legal ties
political ties
=/= social associates

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


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

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


ecologizing

ecological consciousness =? your entire way of life must be modified or else you will disappear as a civilization


(not being the heir of) emancipatory tradition

(if) modernism is Promethean, then green bio economy and clean technology is Promethean even more

(the bad idea of and hype of) techno[...]

[...] [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.

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 thinki[...]

[...]ople & 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 powerful future-making stories have told of the fulfillment of principles of progress and rationality
•driving force of technology will transform society
•ideal of democracy will be progressively encoded in law
=/=
**anti-progress prophecy's formulaic tropes for encapsulating time**
•national genius of a chosen people will blossom
•human nature will reestablish historic gender roles and racial hierarchies
•the essence of ancient civilizations will rise again to vie and clash

}--> There is no room for contingent connections in any of these predictions


(most important story of our time:) *the story of globalization*:
•the world is entering a global era without political or economic rifts
•nation-states and cultures are increasingly irrelevant
•a global menu of consumerdesires and entrepreneurial standards frames identity and sets individual and collective goals

--> since the end of the Cold War:
•global expansion of a few giant corporations
•the great flows of people from one continent to another
•forging of transnational standards for econ[...]

[...] 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 powerful future-making stories have told of the fulfillment of principles of progress and rationality
•driving force of technology will transform society
•ideal of democracy will be progressively encoded in law
=/=
**anti-progress prophecy's formulaic tropes for encapsulating time**
◦national genius of a chosen people will blossom
•human nature will reestablish historic gender roles and racial hierarchies
•the essence of ancient civilizations will rise again to vie and clash

}--> There is no room for contingent connections in any of these predictions


(most important story of our time:) *the story of globalization*:
•the world is entering a global era without political or economic rifts
•nation-states and cultures are increasingly irrelevant
•a global menu of consumerdesires and entrepreneurial standards frames identity and sets individual and collective goals

--> since the end of the Cold War:
•global expansion of a few giant corporations
•the great flows of people from one continent to another
•forging of transnational standards for economics and politics
•development of widely spread audiences for once parochial forms of popular culture
< />
--> Global capitalism 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 h[...]

[...]an 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 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 [...]

[...]r />
{ 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 syndrome in aspiration with the right politcal cause])
zamazamas’ illiteracy, not eligible for a public spher[...]

[...]leases. 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 speak, think, or act [~ learn from & create from events]
•“being obligated” implies learning to do, speak, act, decide, not about these events, not concerning them, not facing or against them, but from them
==> you are bound : *you honor the terms of the problem* (such as it is posed along with its contradictions ~ fubar)
==> (help you to) resist the common sense (or less common sense) solutions


[*]inheriting: an act that demands thought and commitment, an act that calls for our transformation by the very gift of inheriting --> my work on ajayeb, you start from ajayeb (better than “coughing”?)


Despert in reading Derrida through Haraway --> studying the way in which scientists were beginning to respond to their animals & becoming attentive to the animals’ responses in trun

[Sina + Despret + Haraway] ***to inherit is an act that demands a transformation on the part of the inheritor***

the importance of transforming that which is transmitted to us


thinking from animals
(Despret working on) the meaning of ”(starting) from” [a partir de]
•for philosophers: to depart from animals, to leave them as quickly as possible and never to return ==> “animal = text & pretext” : its function is to provide a reason for going (partir) elsewhere [<-- i have done this]


getting involved --to--> martyrdom


author-turned-ethologist --> classic genres of ethological literature

(a matter of) *performing through narration the passing obligation that is now mine*

(Latourian) *amateur: a person who likes and cultivates her tastes and does her best to cultivate a kind of becoming-sensitive to the world*

in ethology (and in animal sciences) monologues make terrible narratives

[@Femke, @Pierre, ?can we do without] the philosophical tradition of: **searching for traces of ideological an[...]

[...]r /> socialist advertising (--> promoted products and services that had not competition in the absence of a real market) ==now==> a sense of awkwardness (absurdity of an era) --> an oxymoron ==> (the ads’) appeal ==guarantee==> the authenticity of remembering + mutual recognition (among members of the nostalgic community) ----> *longing for a bond specific to an elusive era*


(for late socialism --Imre-->) [*]nostalgia: a popular and essential compensatory gesture to make up for the loss of a contradictory temporality
+
a mode of continuity with an era that was already nostalgic for the unrealized transformative potential (of real socialism)


(Yurchak's) *frozen present* = the time of nostalgia
}<== late socialist culture itself lived in a nostalgic mode, at a certain ironic, knowing distance from what it was supposed to be according to the memories of the heroic 40s-50s and the remnants of socialist propaganda --> *a familiar ironic mode of experiencing history vicariously* (in a way that is experienced in the imagination through the actions of another person)


(looking at televisual nostalgia -->) late socialism ==> an affect & epistemology that can only access the “authentic” through contradiction ambivalence self-reflective irony
<--Holdsworth-- expression of present anxieties about history and memory in general

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

___[notes Tehran 2023]___

semiotics: study of the differnce between “what you say ~/= what they understand”

(my fundamentals:)
*sharing =/= communicating*


آشپز دیو سپید
it is said that the White Div had a cook --> exploring the cosmology of Div (in Shahnameh) with food, hunting for eating, bestiary, cooking technology, taste
(inspired by anime JYfdfDU9JUY)
#short story: narrartor describes the story after the defeat of the White Div (Div-e Sefid) by Rostam. “rather than worring about the kingsmen X, he was more interested in what is for dinner...”. there is another being. a baby hayula (non-formity)... what other beings Div hunts for meat? (list, bestiary) “he would think about the next hunt X and get excited about the kabab of X...”  “immediately asked for more”

dungeons and dragons --> a non-cartographic space, there are no maps and one only learns by dying many times
dungeon has nothing to do with the medieval prison, it is a deterritorialized habitat, defined precisely by not having a map (or guide) --> are we in a dungeon?

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

journalism: professional discursive pursuit (of truth, of propaganda, etc.)
=/= journalism: proximity to the event + the risks that that entails

(Ghazzi's notion of) *affective proximity* : (a mode of consideration, a way) to make sense of local media practitioners’ reporting and w[...]

[...] 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) 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 immediatly visible)

every phase of existence

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

[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!” 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[...]

[...]ons of the air (in literal sense)
air becoming thinner or thicker ==rise==> winds, thunder, clouds, rain, snow, linking heaven + earth + bringing life to all animated creatures

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


(Drebbel presenting to the public) perpetuum mobile : expansion and contraction of air (which he claimed) demonstrated the force behind all movement and life

weatherglass (+ aeolipila) --demonstrated--> ****highly nontrivial natural phenomena**** (transformation of energy from heat into mechanical motion)

(ajayeb’s) theory about the origins of the wind

Galileo --> earth's rotation ==> (<--evidence--) wind
Bacon --> exhalations together with air [rarefaction and expansion of air / exhalation drawn up by sun] ==> wind
Fludd (meteorological cosmica) --> wind: principal meteorological phenomenon (princeps meteororum) and closest to God
“wind is an aerial spirit, of middle consistence, inspired or animated by the breath of Iehova, which he extracts from his treasure-case according to his will, to effect either a punishment or a benediction”
•angels: efficient cause of winds (in borg macro- and microcosmos)
•(changes in the air --corresponded-->) temperament of living creatures ==> wind
•pulse of the heart caused by the spirit of life
•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 device[...]

[...]” 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
relations between images and words
--Severi--> concept of chimera helps (an indigenous mode?) in understanding power and dealing with it

(Severi and Lagrou + Guerreiro)
[*]chimera: every image that, by designating a plural being by means of a single representation, mobilizes its invisible parts, by purely optical means or by a set of inferences
-chimerical image associates, in a single visual form, indexes from different beings (a bird and a human being, a serpent and a jaguar, a wolf and a sea lion etc.), provoking a projection by the eye, which gives rise to an image implying at the same time the presence of these different beings
-evokes something that is implicit or absent to the observer
-chimerical images present a specific link between iconic representation (by imitation and convention) and indexical indication (visual, tactile or other) of a presence whose mode of existence, especially mental, is not realized materially
--> game 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 [kho[...]

[...] 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) 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 Shahnam[...]

[...]plinary 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 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)<[...]

[...]ll improve 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)

[my fable workshop was about this -->] Derridean deconstruction of images -->
•drawing attention to the way image constructs itself in order to implicitly represent a single history (=/= seeking to tell the truth about what X means)
•keeping alive the contradictions within it (=/= solutionizing)


(?how to deconstruct [iamges of]) nanotechnology: practice of manipulating all types of living and non-living matter at its atomic level
•corporations portraying nanotechnology as a positive and legitimate force (+ visually close down the possible meanings of its products) = Iron Man
•nanospace: planetary bodies afloat in the darkenss of intergalactic space
•fantastical unserious endeavour


([what is?] my problem with) message شعاری


**advertisement ==> confuse agency & ownership**

the fantastic is rescued by the human (face)

(in advertisemrtisement -->) **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 la[...]

[...]e meanings of its products) = Iron Man
•nanospace: planetary bodies afloat in the darkenss of intergalactic space
•fantastical unserious endeavour


([what is?] my problem with) message شعاری


**advertisement ==> confuse agency & ownership**

the fantastic is rescued by the human (face)

(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 h[...]

[...]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, 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-myst[...]

[...]d the right to isolation, solitude, hermeticism, anticommunalism, or misanthropy?***


it has become frustrating for me to chase these sublime phantoms (of the impossible, the unthinkable, the unknowable) drifting into incessant negative theologies... --?--> self always sees itself as that which it is not =/= (ontological differential of) the earthly dehumanized Eastern subject, the one with a staunch existential verifiability, the one whose trachea or fingertips might be severed by five bullets around the corner, the one who plays with mortal stakes and states of emergency on daily basis, the one of famine, war, or occupation


rapid evacuation
agility
velocity
dexterity
third world subjectivity must transmit itself through the affective matrix of radical coldness

Nietzsche and Sartre locating their own becoming-frigid within the realm of otherless individuation, neither hesitate to look at Eastern corridors


insurgent becomes the writer of (Manning's) impersonal event


touchstone of a rare immunity and a weapon

to evoke the anxiety of the audience (-Hoda?)


“kill him” --> shortening of language to mirror the contradiction of being : most horrifying manifestation of formalized coldness. not just the license to kill, but the mechanistic invocation of the license


the ‘what has always been’
eternal war
همیشه اینجوری بوده --> proposition of the insurgent stoicism یاغی رواقى [~ a self-without-other: has experienced firsthand the detriment of othering, @Foad]

(the rant, the taunt متلک, the insult فحش, the battle cry)

axis of eternity, middle eastern recourse to an original circularity of things
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 differe[...]

[...] 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 of every (artistic or knowledge-intensive) practice}

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 sa[...]

[...]) ==> (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 imaginary, the unreal, the unknown, the elsewhere, the outside, the emergent
•[where one] letting fall those droplets of mad and dangerous consciousness
•[where] governing categories of human existence are suspended ==> alternative classifications (banned libraries, archives, catalogs, arrangements)
•
•
=/= light --promises--> a certain stability of Being

those with a pathological need to rule
those with a diabolical impulse to abandon (subvert, reinvent)
those with nothing to lose (desperation)
those with everything to gain (quest)

time of weeping
(mourn, “this should never have happened”) creation as error; being as error


solipsistic cruelty: no longer recognizes itself in anything else nor anything else within itself


[Mohaghegh, prototype harbour, night harbors:]
return of the full moon --> metamorphosis --> werewolf
return of the nightmare --> fright --> dreamer
return of the[...]

[...]ntent


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 “mediated” (as “sensation,” “perception,” synaesthesia, and as immense reconstitutions of a presupposed “representation”)

the site of nonknowledge that the body traverses --Nancy--> *is related to thought* <-- the body thinks (in a sense) beyond giving or making sense
==> *thought is itself a body*

-Heidegger was the one who unhitched “thought” from philosophical operations and gave it weighs in as body ==> Nancy

in Dostoevsky --> the body commended by *illness* bears a memory trace of the *sacred* (+ finitude of all bodies)

“God is dead = God no longer has a body” ==Nancy==> bodies (bereft of trickle-down symbolicity) will have to be:
•pumped up
•prosthetically amplified
•steroid-enhanced
•“built”
•buffed
•bionically ensured
•drugged
•“medicated”
•cloned
•remade
==> the technobody or replicant will be made to substitute for the lost body of the divine trait

last night he dreamed of (apocalypse technological dominion:) spread of the railroad and the distribution of connectors installed by new technologies as instigators of the unsacrificeable...

(in literature) apocalypse = vehicle (a technological momentum)

the unnamed God has vanished together with this unnameable thing...

Myshkin’s illness still binds him to the sacred --> this body retains and persists in making sense, the illness continues to produce sense

...poverty, hunger, deportation, torture, deprivation, ugliness, horr[...]

[...]r /> (--> self-professed affect theorists)
[*]affect: essentially bodily, pre-social (=/= asocial), filled with motion, vibratory motion, resonation, a nonconscious (never-to-be-conscious) automatic remainder
visceral perception
precognitive visceral moment (=/= physical reaction)
--> think of affect in virtual terms {virtual: sphere of potential + emergent + indeterminate tendencies}
***conscious perception = narration of affect*** [to perceive = to narrate your affects ---> go to #feedback of artwork: actualization of the affective event (?can it include the excess of affect, the virtual?), feedback: narration of unconscious perception] --Massumi--> outside of this perception is the virtual domain (nonconscious automatic remainder, disconnected from meaning) []
--> “affect is the whole world” (<-- Massumi's attraction to indeterminacy)
--Sina--> affect: the deep historical remainder (fossil) of a pre-civilizational (pre-social) open-ended togetherness (I-am-involved-ness)

Flatley
affect --> (nonvirtual) they come out unpredictability in dreams and physical symptoms
(interaction of) affect + habit, belief, thought, ideas = emotion


neuropolitics: neurobiological universals can predictively manifest themselves


article =/= book (more rewarded in the humanities)

...technical, symbolic, formula-filled language of scientific research


antirationalism of turn to body in affect theory --Leys--> “the claim is that we human beings are corporeal creatures imbued with subliminal affective intensifies and resonances that so decisively influence it condition our political and other beliefs that that we ignore those affective intensities or resonances at our peril--not only because doing so leads us to underestimate the political harm that the deliberate manipulation of our affective lives can do but also because we will otherwise miss the*potential for ethical creativity* and transformation that ‘technologies of the self’ designed to work on our embodied being can help bring about.”



enterprise of theorizing affect --Elias-->

(1) ideologically driven by an attempt to reverse an imagined poststructuralist theoretical hegemony ==> conscious turn from rational methods --> *asignifying transcendence*
-Massumi's affect: asocial virtual potential (=/= actualizes) ==> affect: unformed & unstructured (potential: transmitable + socially powerful) ~= undefinable & unknowable  ~= unanalyzable & unpredictable <-- not usable as a theoretical concept
Massumi (moving away from linguistic towards t) --> affect becomes ethereal abstraction (=/= historical materiality) removed from the grasp of critical assessment
feeling --> personal & biographical
emotions --> social
affect --> prepersonal (non-conscious experience of intensity)

[...]

[...]nence, the self-differentiating intensities of “a”, compresence of “a"]

some Deleuzian terms:
•assemblages
•deterritorization
•becoming
•multiplicities
•excess
•schizophrenia (~ nondialectical thought, a nondialectical expression of different polarities held together. use ‘split’ to create a philosophy, [the ‘split’ metaphore is] an argument for the dynamism and temporality of the structure =/= dialectical historism and the Freudian unconscious) -- schizophrenia marks an unresolved, nondialectical tension
}--> giving me a range of concepts with which to inhabit a plenitude of life --> we need to create/borrow/steal/appropriate a range of concepts with which to inhabit the plenitude of life (in Tehran) that exceeds all the time. (that which the political consciousness of contemporary Tehran fails to grasp.) ***between moments of (my) departure and return (to Iran) lay a whole world, full of life (and hope)***

/> Deleuze's hostility to dialectics
“we will misunderstand the whole of Nietzsche's work if we do not see ‘against whom’ its principal concepts are directed”
[*]dialectics:
1- the idea of a power of the negative as a theoretical principle manifested in opposition and contradiction
2- the valorization of the “sad passions” as a practical principle --> “the unhappy consciousness is the subject of the whole dialectic” (Nietzsche)
3- the idea of positivity as a theoretical and practical product of negation itself
•Hegelian: a determinate negation, followed by a “higher” synthesis
•Badiou 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) 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 totali[...]

[...]s 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 --> Singh understands her life not simply as a unidirectional story of “empowerment” or “agency” [a story many iranians are caught in] but as 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) *[...]

[...]om the metaphysical: “the moral authority of society”, ‘religion ==> solidarity انسجام’ }=/= innumerable anthropologists have shown how religion does not necessarily “reawaken solidarity”)

(instead of “the social” lets get interested in more than one dimension of life, lets think, with Singh and Deleuze, of) *vast continuum of human and nonhuman life*


“Baba, I have been troubled for years. What can I do to please my ancestral spirits?”


Beyzai analyzes deities and myths in Iran, negating any potential for spiriual movement between rival groups, even in what is clearly *a form of religious life moving across*
Beyzai preoccupation with defeat doesn't allow him to attend to ‘forms of religious life moving across’
•bottom-up thesis of oppositional negation and from its “top-down” opposite
=/= the idea of spiritual conversation
imitation of [upper caste,,,] values
[***]the fatality of these ideas of negation and of imitation is that they obscure the possibility of a spiritual inheritence that may be shared and contested in ways that create the possibility of a *cohabited future between neighbors and rivals* (Singh)

yes yes the history might be made through bloody contradictions, and yet, we cannot be as Magi, waiting for the big drama to unfold --(we can do better)--> a signature capacity of ethnographic attentiveness in an affirmative lineage of thought --(not to deny contradiction)--> to be able to sense **varying intensities of conflict and cohabitation**
(play and war may both be latent in the give and take of everyday life, and the difference may not always be clear-cut)

نیرومندی و کثرت اهالی و تعارضات کشمکش و جماع
(how?) (to be able to) sense varying intensities [کیفیتی با شدت و سختی و حجم ~= انقباض ,در هم کشیدگی + شتافتن ,گرفته شدن + فراهم آمدن ,گرفتگی ,ترنجیدگی] of conflict and cohabitation[: my sister thinks of this term as family in small scale]
--> differential [داراى ضريب متغير، افتراقی، تشخیص دهنده the result of differentiation =/= different تمایز] intensities


bawdy مستهجن

intimate insults ==> accumulate deadly force

shifting intensities between a festival and a riot (are not necessarily a “modern” degeneration of traditional festivity) --> the case of new year's eve in Köln 2016
(bad or good) heightened intensities ==(may animate)==> new political and social movements or sustain the vitality of collective life --> intensities may also wane and become deadended

concept of vitality:
•Deleuze: intensity
•Nietzsche: will to power
•Bergson: elan vital
•Spinoza: conatus


as an ___ I respond to this challange with an[...]

[...]
(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 understood in relation to Hinduism structural order, annihilating the categorical prioritise (intellectual and social) of the medieval world. Sikhism rejecting the opposition between categories of: the rulers, the caste system, and the orders of renunciation --> investment of the virtues of all three *in a single body of faith* and conduct]

heterodox sects
rebellious thinkers
--> negation of the organizing conceptual order

(social and) ritual order generates its own forms of instability

...ambivalences of key concepts ==bring==> “play” to the structure, for good and ill ~ liminality

(Veena's) liminial situation: a form of instability where the individual experiences his social world as separated from the cosmic --> death: disarticulation --> must be undone by inhabiting the liminality : ritually rejoining the flow of life

similarities of ritual mourner and ascetic: transcending the categories of the social and the cosmic

incorporation of the liminal undead (preta) with ritually incorporated ancestors (pitri) [job of the mourner]

(crucial task of the) ritual: conveying the dead from the threshold of liminality into an ancestral flow of life

emphasis on the system is (always?) at the cost of the event
(eternal investment of the artists in foregrounding o[...]

[...] /> “the finite ego must be distinct, though not isolated, from the infinite”
(Iqbal)

Iqbal's striving:
•the end of one's striving is one's *next self*
•nonprogressive: one's next self could lay ahead, alongside of one, or in one's past
•not to part with their finitude too quickly (no fana dar hagh)


Iqbal's pholosophy -->? aesthetics of the self (~ creation of personality)
--(preoccupied with)--> *muslims crafting and tethering their subjectivity to the commentary world*

Iqbal's self-seeking individuals : actualize qualities attribited to God [(impersonal qualities:) majesty, beauty, grace] (to the best of one's ability) --Naveeda--> (individual impersonality) ***individuality marked by a certain impersonality*** : the more impersonal the qualify that is manifested the more unique one is
=/= [*]modern identity : right-bearing citizen in nation-state, a subject distinguished by the peculiarities of his or her own way of life or point of view or a specific interiority
#integration
=/= Cinderella's (aim and process 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 o[...]

[...]ir 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 (--> renew its inheritance of Islam)

•approaching history from the perspective of plenitude
•approaching history from the perspective of lack


(upsurge of excitement accompanying the creation of Pakistan --Smith--> a tendency [=/= social movement for example reform or piety with identifiable advocacies and trajectories] called) [*]aspiration: sustaining the striving towards an ideal final form (a state, society, self, etc.) =/= achieving

the aspiration of making Pakistan --> to aspire an islamic state ~~Smit[...]

[...]ownstream 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
•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 [...]

[...]>
(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 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 }==(ho[...]

[...] 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
[*]content: abstract substance ‘usually’ found in strings
[*]history: a list of (not always all the) versions, (a human-readable document that describes the change?)

(ajayeb.net must always help users) guage the persistence commitments and abilities of repositories and archives <-- element names, values, and precise semantics are in flux

*content variance* in ajayeb.net
(how did i or didn't perform/stage setting [...]

[...]erential details --in--> “us” --in--> Bateson's living patterns --in--> starfish's invertebrate radial symmetry --in--> redwood cloning timelines --in--> recursive epigenesis --in--> mechanism and structure in a segmenting egg --in--> human affiliations of power and state and love...



[*]differential consciousness: systems justice sensitive to multiple contexts, *politics of attachment*
@apass's environment (mix of communities of justice and of practice):
belief and disbelief, memberships and belongings, triggered and assembled
****to commit to a well-defined structure of identity for one hour, day, week, month, year**** (=/= Manning)
+ transform that identity according to the requisites of another oppositional ideological tactic (if reading of power's formation require it --> that's how i became more iranian in Europe)
•differential: instantaneous change of one quantity relative to another, a quality that differentiates between similar things (==> derivatives) =/= different

اخرت eschatology
study of end-times [--now--> climate change, global restructuring, ]
-humans are often precariously enduring on the planet
(Cuban Missile Crisis...)
-when urgencies (become too predictive) ==> less sensitivity to the unanticipated --> (Seba's “save the world” =) all too human desires for control or for moral prescriptions

with Katie King --> *systems justice* requires something much more complicated
•we have to work with our extended being
•find out new things about it

-how can we go beyond human intention and systems of control?
-we need, and there are, many ways to minimize damage and maximize flourishing
(*systems humans participate in and do not control*)

(? am i part of this) “we” and “us” gathers sympoietically these boundary objects storing details and affects

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

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

[...]

[...]ructure 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 worlds & a trustworthy member of only some? @Jassem
-[what is] to practice knowledge beyond your control? @Lili
-[what is] to sift among forms of evidence requiring tools you do not have? @Lilia
-[what is] to be required to rank, evaluate, assess results of rules you have not played out (yet)? @Sana


Katie > Bateson's *double bind*
--clue--> meanings and causes of schizophrenia (--> may speak to various conditions of biosocial systems today)
(questions at using the word schizophrenia:)
-what of the sexism of those laying blame on the “schizophrenogenic mother”?
-what of the possiblity of gathering evidence for the effects of expressed emotion in family systems of those with possibly linked to bipolar disorder? (--> that is my problem with Eleanor's stuttering as aesthetics)

double bind: (super confusining) transactions, entire system of layered contradictions mobilized over a range of communication channels
•somthing is prohibited, punished (at one level of meaning or abstraction *within a particular communicating channel*)
•something else is required (at another level) that is impossible to effect if the prohibition is honored
}--> [this] happens over and over again ==until==> such *double bind patterning = (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 b[...]

[...]signaling skills make nonabusive play on the edge of double bind possible***

(skills of) transcontextual movement without falling apart
finding out:
•which bits are active
•which bits are context
•which bits can be made explicit
•which rules are perceptible
•which distributed embodiments, cognitions, and infrastructures are in play
(these are the skills needed for the kind of game we play in apass)

playing/gaming (now covers): gambling, economic game theory, game art, design, learning, role playing, system theory --> *playing with our distributed being* [Katie's accounting for digital]

-what the hell are my hormonal plays? (not always including another person)


(for Haraway [*]wording:) game of cat's cradle (across a range of transmedia) pictured, described, metacommunicated, performed, extended, *relayed*
(my image assemblages: writing:) techno-organic polyglot polymorphic wiring diagrams
to pattern
to relay (passing something along, relaying =/= sharing)
to perceive multiform
rewarded by dopamine
triggered by pleasure, anticipation, yawning fields for memory [--> my ajayeb study], learning and unlearning, tenacious addictive repetitions

tools: drawing, role playing, gaming, writing, critiquing, reviewing, costuming, songwriting, singing, webby community building, techy arts, fans advocating their interests in films
--> shaping environments and contexts for imagination and cognition

*wording: a practice of displaying + crafting worlds, of sharing + enjoying expertise, of noticing tiny details of connection and similarity amid the tweaks and frissons of alternative shadings across many intertextualities of association, history, genre, care*

in interface
what was obvious to one was mystery to another
what was trivial to one was a barrier to another
how do you reply in terms that are alien to you?

@apass
*actual materialities of distributed thinking* <--among-- infrastructures of:
•publication
•media
•conferences
•scholarly communication
•research results and processes
•

elegant parsimonies of explanation
clever bodies at the edge of apprehension (Despret's Clever Hans Effect)

an interative agency (Katie calls) *learning to be affected* =/= “mearly the effect of...” ...ولی اون فقط داره

odor kit
a device organized in a careful pallete of small differences
learning to be affected --entails--> a dynamic trajectory by which we learn to register and become sensitive to what the world is made of

body parts are progressively acquired --> world counter-parts are being registered in a new way (= my ajayeb studies)
*acquiring a body: a progressive enterprise that [...]

[...]t but also narratives =/= what happened in the past --Daston--> objectivity (among histories:)
◦cross-checking of sources
◦(19th century technique of) “reading against the grain”: try to discover, from the surviving sources, from what perspective they were written (what historical context they were embedded in) = “critical reading” from the stand point of all of one might say “the illusions of memory” which might cloud an objective impartial records of events (not accepting the narrative that place value in the source) [=/= my work on ajayeb]
◦securing evidence (---> go to archive) : intersection of objectivity with study of history

(since 17th century) memory has been essential to our conceptualization of what does it mean to have a self --> why we are so concerned with memory damage ceases (alzheimer, etc.)

husod3oqLds


many time when we define (say “what X is”), what we are doing is to how to make a term more precise, to make something *artificially operational*

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

*sciences of the archive*
depend on longed lived collections

(since 16th century, as we know it) modern science's epistemic goal: *predictive accuracy* =/= *to elevate certainty* (the case in medieval Latin Europe)

books (past discoveries) & instruments (future discoveries) interspersed --when--> they both belong to the same practice ==> library



(Goethe:) search nothing beyond the phenomena

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

Morris
movement of commerce's subject (=/= walking of the Parisian flaneur)
plaque's morbid sentimen --> evades the reduction of signs to mere reference

[*]public art: the art of a world bifurcated by capital --tending--> *monumentality: an exaggerated literality + excess of scale (incapable of irony)

(of image -->) textuality: something lurking off that bids us engage the ambiguity

metonym

critique: (analogy of) a movement toward the outside

a grammatical negative can never efface what it attempts to contradict
a call for judgment hides in the defensive gesture


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

new violence
•violence against the sovereignty of local subjects
•violence against an internationalized regime that increasingly claimed exclusive sovereignty for itself


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

ethnography of capitalist crisis (a project on:)
•the politics of [*]transparency: the ideological pointing stick by which the market has appropriated for itself the function of regulating the state (where it was the function of the state to regulate the market)
•how capitalism ([Morris] in Thailand) disguises itself as mere monetization<[...]

[...] temporality is also the condition of their detachment from any binding continuities or trajectories, in a *decoding of perceptual experience*[--> also relevant for Foad's ahistorical “intuition"]. {this is could be related to a deeper relation with my youth's reality and its perceptions =/= attachment to binding continuities and trajectories are central to my recent work****}
==>
•rationalization and quantification of movement and time (==> mechanization of the body)
•posing plural scattering of attention (--> Sina)
•possibility of unforeseen perceptual synthesis (outside of any disciplinary imperatives --> Foad)


Kaiserpanorama --> industrialized sequence of disconnected images
Muybridge's work --> repetitive but disjunct series

(Crary shows:) demise of the punctual or anchored classical observer begins in the early 19th century --> a new unstable attentive subject (with a *vision refigured as dynamic, temporal, composite*) ==> consumer/agent of/in synthesis of a proliferating diversity of reality-effects (~=> digital and cybernetic imperatives of our present time)


invention
dissolution
creative synthesis

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

antimony: contradiction between two equally reasonable statements

the antinomic character (of my conceptual schema: rigidity and banality, attention and disintegration,,, ==> *an object outside its logical control*
-charged with antagonistic forces, like Seurat, my lectures (since now 2018) negate a possibility of an attentive closure, even as it fervently attempts to generate its own internal formula for perceptual presence and unity. like Seurat's Parade de Cirque, it operates in a ceaseless play of disclosure and concealment. [is it time to change?])

Seurat preoccupation with nonspecific temporalities

(estrangement from) a dream of instinctual wholeness

harmonious sensory utopia

-my lecture-performances constitute a provisional realm of freedom for an individual observer [~ myself: a psychic, social, imaginary position called being an Iranian--] of a prismatic past, coinciding with a proliferation of discourse [~= shifting plurality of ‘centers']
--> dream of subjective freedom + effects of power

perhaps my work is inseparable from (the consequences of the emergence of) *models of subjective vision*

-use of optical mixture in my work.
how important is the retina (for any artist)? -->(the question of) the seeing body in all of its physiological density + ambiguous position of that body within conceptions of visuality
•chromatic or luminous effects on the body

physiological regime of visuality (beginning with Thomas Young and Goethe, developed by Johannes Müller, Helmholtz and others) =/= renaissance-based pictorial order

[...]

[...]ontinuum’
-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 rationality of method” (in Seurat) as a final locus of meaning =/= the site of powerful and unresolved contradictions]****

-can our modern practices be constituted without reinventing its relations to the ancient?

troublesome ambivalence of Pythagoreanism: part of an animistic premodern magical world view yet deeply embedded in the essential assumption of modernity that all of nature is understandable in terms of numbers (-Bloch, modernism: quantitative side with metaphysics proper strictly scientific =/= figural-qualitative symbolic side)
... --> Seurat's unresolvable problem: to think simultaneously the idea of universality in terms of aesthetic absolute and the inescapable universality of modern exchange and calculation
--> (Norman Brown:) the money complex, archaic or modern, is inseparable from symbolism, and *symbolism is (not the mark of rationality, as Simmel thought, but) the mark of sacred* @Luiza's diagrams [--> this is important for apass, “aesthetic experience occurs within, not above, the opposition of the symbolic and the economy, and within the lived conflict between self-activity and reification” -Brenkman]
==> undialectical disjunction of sacred and secular


silent reflective monk

mechanical assemblage of never quite integrated elements

Seurat's texture of work <== an intuition of the loss of art's immediacy --> shift of (what might have been) contemplation into mere attentiveness

(Crary) Seurat concretizes the *modern dilemma of the disappearance of aura*
...bringing into the work the forms of rationalization that eradicated aura in the first place --> appearance is privileged over essence, and technological rationality is deployed in the se[...]

[...]0s) 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 forgetting]

>
vertigo: auto-movement of chaos

“Cezanne's work = model of a nonhuman perception” : (reading of Cezanne as) austere project of formal rigor, performed on some remote plane of aesthetic production; an enterprise tragically detached from an engagement with the social contradiction of his 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
[...]

[...]ation 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)


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 per[...]

[...]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 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 e[...]

[...]hy 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 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 (=/=[...]

[...]al life is transposed from its socially expected locations, aims, and onjects to elsewhere

-life history of the subject: the systems of psychical meaning and the events rendered meaningful
-body: the history of the subject's explorations and practices + its various accidents and illnesses

(@Sina) breathing difficulties --> (hysterical symptoms for) significance of the public/private division ~ inside/outside division
•visible disorders --> some kind of message *to others* is being transmittes
•invisible disorders --> some kind of message *to another signifier* is being transmittes #Lacan


hypochondria + depersonalization + hysteria ==[through the mediation of body image]==> *the biological or organic body is open to psychical meanings* ~ psychic processes rely on various organic connections (it takes them as its raw material, as its model of expression)

disease (<==)transforms==> body image (<==)affects==> subject's psychological state

body image: mediating position between the organic and the psychical : it is by affecting, modifying, transforming the body image that each (organic & psychical) is able to effect transformation in the other


***Freud's prediction: man would become a prosthetic god*** [~= Iron Man]

body image = (function of) psychology + sociohistorical context + anatomy
the body image is extremely fluid and dynamic : its borders, edges, and contours are osmotic (تراوش کننده), they have the remarkable power of incorporating and expelling outside and inside in an ongoing interchange --> *social*

Schilder's “zones of sensitivity”: bodily orifices + its sensation experienced about one centimeter from the opening (-for example how the diseases of internal organs are not experienced in their precise anatomical locations)
*zones outside the body* --> intrusion into this bodily space is considered as much a violation as penetration of the body itself, the size and form of this surrounding space of safety is individually, sexually, racially, and culturally variable [--> #clean and dirt for my mother; my body image outside space surrounding it when i am in my room is the room itself, every corner, every niche accumulates senses and thoughts...]
the space surrounding the body is not uniform:
•thinner in some places (which more readily tolerate body contact)
•thicker in some places (which are particularly psychically, socially, and culturally “privatized”)
•

-acting uses body image --> body image can shrink or expand; it can give parts to the outside world and can take other parts into itself
-playing setar --> (part of the difficulty of learning how to use instruments, such as setar) the libidinal problem of how they become psychically invested (=/= simply the technical problem of how they are used)

su[...]

[...] 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 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[...]

[...] 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, 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 + nationali[...]

[...]scription of what i do. #amazon project]


to recognize stories of entrepreneurship as stories of working relations between people, technology, and nature
@Setareh


acknowledge our “understanding of”(s)


(taking diagrams as involved only in) epistemic practices linking the mess of the actual and the ideal of the future =/= (account of diagrams that focuses on their unique) contribution in rhetoric --> *collective way-finding* (that #Olearius works agains for iranians and german, and Sa'di's version)
[diagrams:]
•(graphs, images, visuals that fill the) two-dimensional physical spaces
•screened images that cover the surfaces of a *tapestry*
•visuals performing in a graphic register in *tension* with linguistic registers (Verran) --> figurations designed to work with text --> open up a space for imagining their capacities as *agential devices* --> (how) diagrams intervene in the organization and governance of institutions --> *diagrams as objects of governance and organization* embeding working imaginaries (such as in the imperial enterprise of the Duke Frederick that Olearius worked for) --and--> diagramatic devices of technoscience ==> enforcing *non-equivocation* and *non-contradiction* : the standard rhetoric of Western scientific thought and argument - - --> ***devices enacting norm***

[*]diagrams: a juncture: text-graphic / graphic-text as an ephemeral clot لخته of material semiotic resources where words are embedded in graphics as much as graphics are buried in words


...not collaborate enough to benefit from each other's insights


[representing passage of a domain of innovation from past to future]
is there a way representing the many differences at play? are there other ways apart from one arrow pointing towards one futre? the answer was swift: “no, that would not be wise. we need to demonstrate that we stand united [as an industry, nation, family,,,]” --> it was mutually and tacitly agreed that this is how innovation happens : man-made devices ride into the future on arrows of progressive tinkering with heterogeneous things


(Verran reading/naming of) normative iconography of technological innovation

assumptions of technological innovation:
•physics as fundamental knowledge (--> the translation of kinetic energy to electrical energy and the variables that influence the efficiency of that translation) [--(this is)--> knowledge relating to environmental and social contextualization of the techniques described by physics ==> constitution of environmental robustness ==achieving==> social acceptability] --> the rhetoric of a diagram embeding that assumption:
◦‘additive’ : that knowledge becomes relevant at ‘later’ stages in the life of the model asserted by the diagram. the purview of the ‘additive’ diagram : negotiation and s[...]