[...]s are dangerously worlders, usually handed to the unquestioned mechanics of universalized taxonomy and 17th century rigs: encyclopedic homogeneous tables. they are the stuff of ajayeb]
(mispronounced by Ekaterina > captured by Hoda > found object by Sina)

stories that collect other stories:
1- archive ~--> sortability
2- translation ~-->  linearity
==> universality (that both these stories claim)
(my work on hypertext apass ajayeb graph rigs, is to deal within these conditions of storying. my shift of interest)

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

(“dealing” @Luiza:)
(or in Lili's term “..a way to tackle issues”)

[with Avital]
*modalities of dealing-with:
-parasitism
-(under the spell) drugs =/= struggle (according to Marxian protocol: one is drugged and disabled [Date-rape-drug as an incapacitating agent] and neutralized by state apparatus, drugs are administrated and spend in all sorts of insidious ways.)
on the discourse of stupidity: Marx (in writing to Engels says that he) believed that proletariat are stupid. Marx's insight to replace the other drugs that have put so many into a stupor. people with Religion are not around, they are praying somewhere to some hallucination [this is Marx, Freud, Nietzsche, and others in 20th century] --> ideological stuporous drugs, ‘everyone is stoned on something’ =/= alert and lucid. [highly problematic!]
-this is about a body recognizing its ‘enemy’ (the figure of enemy for every and each of us and the way we “recognize” it, as historical bodies and minds inheriting the boys of 20th century.) ---- the state of the struggle depends on certain metaphorologies on ‘clean’ that are problematic and phantasmatic and on the loose. --> [the issue is that there is no “clean body”.] how to do dirty work? (--> for ‘morality’ and ‘clean’ go to Freud on the origin on morality: morality began as we stopped sniffing our asses and stood erect, nose in the air, away from the dirt [that we are] --> morality's phobic appropriations and designations, [Lacan: from the genital order to the sublime; az kun be fayakon از کون به فیکون %--> #ouroboros #serpent], [so when we stood up, stood erect, our genitals became center, exposing ourselves to the other, sexually centered exposure], [], [],)
-Marxian: language/tool/art as a virus that infiltrates ideological structures
-Lacoue-Labarthe: in 20th century there are three fundamental modalities of “dealing-with,” three modes of relatedness to our concerns, our anxieties, our worries, our work, our projects [three major motifs for the thinkers that continue to provoke our thoughts]: (1) *struggle* that would be the Marxian motor, the modality in terms of concern for social justice. [Delanda on Marx --> a model of synthesis: a conflict of opposites] (2) *mission* as introduced and lunched by Heidegger, who was on a mission: we have a mission, we [...]

[...]se"] --> allistic: ‘to be skilled at being with the different other (assumed human)’

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

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


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

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


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

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

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

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

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

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


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


***there is nothing quite so humiliating and disempowering as trying to prove the truth***

‘trying to prove the truth’ is the worst position you can find yourself in and it means you are fucked. because you are doing it to empower yourself in the face of a biger power that lies and claims you. the conditions that had let that happen are the question, not the truth of the matter --> that is why i find journalism most of the time [...]

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


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



the mode of awesomeness and dissolvement with awe is the prescriptive utterance in the case of ajayeb, the ‘wonders of...’ translated from “ajayeb-e...” triggering the verb “ta'ajob” تعجب
(using Avital's words) But if we were to remain in this mood, then, despite appearances, we would not be awestruck, or even struck, by the [text]: we would have missed the encounter with it. In fact, our astonishment would mean that we took the entity of the ajayeb for an object, one created by an author [...] admire a product [by God] and be pleased by a cultural achievement.----Gazwini is making this mistake with God.
-how can we resist the “ta'ajob” or wonderment in reading ajayeb?
-we would not have allowed ourselves to be greeted by the enlisted creatures of ajayeb, be met by its poetic Greeting.
-reading the promises of ajayeb----(and keep in mind that) everything in the Greeting is offered to the greeted as a sort of promise

Ungleiche is a figure

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

(not to master or master over the material of ajayeb)
“If we allow ourselves to be greeted by the poem instead of overwhelming it with our knowledge and facility for reformatting poetry according to cultural or philological codes, then we are faced with the enigma from which the poem cannot be wrested by our acquired habits of[...]

[...]en 1973) “evolution is the control of development by ecology”

phenotypic plasticity
developmental plasticity


organism: an epigenetic materialism****** (Hertwig 1894)
(Hertwig concludes: it has been shown [...] that much of what Weismann would explain by) determinants within the egg must have cause outside the egg.
[***egg and its outside]
[the causality drama is not that which came first, the chicken or the egg, but what inside the egg that has cause outside the egg]


context-dependent sex

genetic assimilation

life history strategies

teratology (kaj-rikht-shenasi کج ریخت شناسی‌, naghes-al-khelghe-shenasi ناقص الخلقه شناسی‌)

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

rewriting technique criteria (of the gene) [from new biological headquarters]

retro-transposon: a DNA sequence that can change its position within a genome, sometimes creating or reversing mutations and altering the cell's genetic identity and genome size
(we have uterus because of bacterial transposons)

intestinal

enzyme, macromolecular biological catalysts, accelerating chemical reaction

using hallucinogenic to cure autism (!?)
bacterial --> social

“individual" = an island to be colonized (by bacteria), [we are] a niche (upon niche (upon niche)) for bacteria

immunall agencise are not (has never been) defensive, they selectively inclusive, they facilitate symbiosis, allowing the possibility of microbes become part of the body

co-metabolism
host-diet

four major symbiosis (symbiotic things) that ruled the planet:
1. rhizobacteria/legumes for nitrogen fixation
2. mycorrhizal interaction with plant roots and seeds
3. endophytic fungal protection against dessication
4. coral reefs and tidal seagrass ecosystems sustain oceanic biodiversity
}--containing--> smaller symbiotic webs we call “organism” <==[product of]== (ancient symbiosis we call) “cells + (ancient symbiosis we call) “genomes”



ritual defense of a dissertation, matter of opponent

a medical theater of dissection, laid out on table with the working-class barber-surgeons laying bare structures for the disquisition (tafahos تفحص) of the professor --> (the ways we are in this) *multi-imaginative theater* (~ congnitive emotional apparatus) --> infectious joy, the situatedness of the joy is infectious

we (should always) work in the context of joy
lost for details (for the fleshiness of ‘this’), not as a general principal or an example for something else

*the tale of detail* --> a small detail that wrenches the self into something that was not before
(the tale of understanding)

Gilbert's bio-sym-poetic joy --[...]

[...]imes populated by earthly figures alongside many astralized destructive finitudes.)

Haraway's urgently needed Chthulucene story


[Miyazaki's] biodiverse terra [God flips out] into something very slimy, like any overstressed complex adaptive system at the end of its abilities to absorb insult after insult. (Haraway's wording)

(yes yes we are all ultimately connected to one another,) but the specificity and proximity of connections matters

(Haraway + Latour's) ‘things’ are:
1- collection of entities
2- hard to classify, unsortable, (and probably with bad smell)


Anthropos =/= rich generative home of a multispecies Earth

“looks up at what he sees.”

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

ʿAjā'ib al-makhlūqāt wa gharā'ib al-mawjūdāt
Ajayeb al-makhlughat wa gharayeb al-mojudat (عجائب المخلوقات ,عجایب المخلوقات) in short: Ajayeb, is a suggestive cognitive work, full of strange linguistic pollutants, interesting agencies and animations, and like most of the medieval sciences and knowledge systems that were busy with the transformation of agencies it collapses “lists” and “narratives.” In Ajayeb each animal is a consensual hallucination device (~ each animal is a way of knowing the world); some pre-organic, inter-corporal species, with trans-ontological intentionalities.

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

infrastructure: piled-upon assemblages within which there are many discontinuities but also connections, some deliberative, some inadvertent. (Katie King)
--> “flexible knowledges”

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

آب حیوان {how could I know that Vladimir (in his performance for Lilia's apass score) was not (in)sourcing the Holy Waters, abe heyvan or vozu? his sweat was the ooze of a modern and secular labor. he was using a profane water?}
حیوان خوران جهان heyvan khorane jahan
زیرکان کهن kohan zirak

حجابی که ظلمات شد نام او روان آب حیوان از آرام او (Zolmat & abe heyvan)

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#my work in apass is about:
•bestiary: archaeological anthropology of human-animal practices
•rhetoric: scaling, modeling, figuring out fields of practices
•ontology: circumscribe, address, or deal with the processes of ontological transformations
•storytelling: mobilizing different kinds of mental resources and literacies
•performance: what it would be to know together
•sociality: that which joins categorically separate mode of agencies
•

#my findings/questions, so far:
•animal subjectivity ~=? human imagination
•bestiary ~=? affect + episteme
•medieval bestiaries: world ~= phenomena
•definition ~=? ontological choreography ==> worlds are created
•metaphores of sel[...]

[...]ective ‘wicked’ marking *excess* of all kinds}
astrology
fortune-telling
*an attunement to specters*
-a farmer admitted getting into ‘the snare of the devil’ because he had a large family and ‘the world went hard with him.’


robustness in cold weather


[title]
making of edges and scenes in ajayeb

character or texture of an edge

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

an edgy irruptive event

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

(Karin + Sina + Hanno) we were humans together

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

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


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


hallucinogenically down-to-earth (Aela)


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

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

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

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

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

with ajayeb (with Stewart) i am learning:
•to approach the tactile compositionality of things
•de-dramatization of academic thought
•to approach the thing that throws itself together *slowly and enigmatically*--> #andakhtan, andaze
•a descriptive detour (with Latour)
•a lyrical evocation (with Stewart)
•a method of awkwardly approaching an object by attuning to it as a thing of *promise and contact* (with Berlant)
•

concept: tha[...]

[...]omething about the nature of reality)
physicalism: the hypothesis that a mental event is a physical event


someone with instinct metamorphosis


(my feedbacks in apass does not only apply to intentional mental events of each other)

(Nagel asking for:) to devise a method of expressing in objective terms much more than we can at present [but he is stuck in the idea of] “a phenomenology that is objective*

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

with Jassem and Mia

Norway ~= (a breakable) illusion --> that somebody is living it
green competition and technopositivist hubris

question of topology (in dream)
(topology: those qualities that remain invariant after transformation --> persistent forms)

fantastic peasant

a piece of hanging cloth that suggests horrors to receptacle receiving eyes


> •landscape --> sounds
•poems
•divisions in Norway (<== second world war)
•sami cultural disappearance
◦domestic violence
◦racism
◦refugee geopolitics
•seagull, fish, salmon farming
•interviews
•doom --> delirium, murder, hallucination, whispering,
•ruin (of signs)
•entropy (=/=? emergence)
•

*affliction landscapes* --> Leid: existence thriving in the wound --> anticipation of oblivion

doom, ruin, entropy --> udyr (in norwegian u-: non- or bad, dyr: animal) bad or corrupted animal, nonanimal, monster, (rootless existence)

udyr (gate keepers creepers) <--?--> div (defeated)



--performance--
rotating styles of: folkloric ballads, existential meditation, doomsday rant, elegiac oration, children lullabies --into--> a singular blast of an account of a devastated space --mobilizing--> legend, omen, song, myth, fairy tale, mutated war cry
[these potent signs are sneaking in the work “stranger within,” it is not just a historical dreamscape]
-the masked actors on stage have taken a venom (becoming faceless engravers) to cross into the next level of temporal experience --> ???
-muted rage and ecstasy indeterminacy positioned as creeping towards the midnight of moving & no longer moving... (as human? --> conflicting ways of being human; to acknowledge human & violence;)


--travel--
visiting an alchemy of domestic proclamations (homes) with its own lethal consortiums of drives (conversations); visiting sites of pure participation, the most savage, the most modern, creating a respond characterized as both ultra-alertness and insomnia of anticipation (acts by which the future can be nailed down) ==> becoming a *faceless engraver* (to remain fugitive and errant --> a course of action supposing a discontinuity that must be overcome in order to define a traje[...]

[...]tinuous interest, or what created the next “-->”):
iran / visual arts --> germany / lecture and performance --> research / heritage study --> case / ajayeb bestiary --> epistemology / animal --> science / anthropology

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

home funerals put into practice an important dimensino of the lives lived by the deceased --> participates actiively in the instauration of their existence
-instauration: [re-storying] restoring, participating in a transformation that leads to a certain existence = to more existence, in the case of the deceased: both a biographical supplement and the accomplishment of an existence in another realm of reality ==Souriau==> brilliance of reality (of the dead): regards of the existence of the deceased, provided we agree on the right regime of reality that can be granted to them --> (envisioning definition of the mode of existence)==enable==> to account for what the deceased do and what they have others do ==> describe how they interfere in the lives of the living --✕--> (we avoid the trap of) the tradition that captures and generally freezes the problem, separating the ways of being into two categories: “physical existence =/= psychological existence” ==> the deceased = non-existence, fantasy, belief, hallucinations... (<-- bad for ajayeb)

vigil
the deceased retain thier full relatinoal capacity
the midwives stress that it is important to carry on talking to them, with love, soflty, carefully choosing one's words...
death --> passage --> a medico-scientifice time frame in which the living have work to do (=/= the work of mourning)
body remains vibrant matter <== communication remains possible

taking care of events through their affects

(Despret asks) what do we know about what the body continues to feel and causes the person to feel once it has stopped breathing?


death midwives
share the conviction that death is not a matter of all or nothing
[people] can still talk to those who remain through memories or thoughts that arise in their presence
signs --> remain open to the possibility of being understood differently

death affects the face muscles in such a way that it produces a post-mortem smile (لبخند شهید) --> *smile (that comforts) ==> ‘deceased: a particularly robust being’ that unifies two ways of being:
1. he becomes an expressive relational being
2. his body becomes matter for expressions

midwife ==> a possibility in the sense of “or else, also” (=/= “either or”), in the valuable grammatical register of conjuctions: and, and, and...


these expressive modes that require *only recipients*, [=/= explanation: to give the phenomenon its scientific imprimatur] they just call for one to take into account
-this is tricky if you are in Iran's shia martyrdom culture or in the presense [...]

[...]> manner of recruiting


shyness: dancing a little dance of hesitation


(Despret's account of how Heinrish succeeded in) recruiting the ravens around his problem <~~~~> *he sufficiently recruited himself to invent pertinent ways of addressing them* ==> the models are now commensurate متناسب with their unpredictability
@apass

Heinrish becomes their expert and their reliable spokesperson ==> (like Pierre) he could now convince and interest his colleagues in terms that count for them (==> enroll other researchers to pose other questions) ==> he could bear witness for them
=/= Hitchcock's the birds --> nature turned to horror, based on in Germany in mid-1990s fifty ravens invaded the idyllie Swabian Alps region... ==> their killing would be necessary
(chain of recruitment:) the German ravens had in thier turn succeeded in recruiting the representative of the american ravens, and Heinrish was able to recruit ecologists, who in their turn mobilized experts and politicians, who themselves modified the habits of the owners of the cows and sheep... [---> go to Tsing's coalescence]

***amazing interspecific recruitment***


Sina --telegram--> visual animal --inventing--> hallucinating --spoiled--> dissociated
Goda --Boicic--> wounded dog --saving--> mothering --> traumatized (left alone)


wolf observers
Heinrish's colleagues who study wolves in Yellowstone Natural Park
the peaceful cohabitation between the wolves and ravens
in Yellowstone when the ravens are in the presence of wolves, do not demonstrate any timidity and do not hesitate a second before eating --> the wolves allow ravens to conquer their fear --> wolves changed the constrains that hold sway over the habits of the ravens
the ravens of much more alert and vigilant than the wolves (the birds serve the wolves as extra eyes and ears)

<br /> the prophecy translated in terms of recruitment --Despret--> who could have thought, if not no doubt a descendant of La Fontaine, that it is the ravens who protect the wolves and permit then to eat with their eyes closed? ♥

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

[title]
the old taghalob (تقلب cheat)
history of enumeration in the Iran (measurement, weight, scale)
the history of our non-mathematical practices

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

time travel (in TV series or literature) --> (regardless if they are dystopian or not) essential for creating sensations of historical continuity

Marzolph on premodern middle eastern narrative culture
seafaring merchant...
sailor's yarns

tales documented in persian literature of the muslim period appear to be offshoots of earlier versions in either indian or arabic literature --> arabic as the lingua franca of the[...]

[...]ce is nothing but the limits/ends/finalities of the holder or the comprising thing)

two locations meeting each other

Avicenna disagrees that hayula could be location, because he argues that hayula only accepts the significant apparition and not any.
some has believed that the location is the face of matter, because the matter is at its face/apparition the same way it is at its place/location.
the matter/jesm/ جسم doesn't move out of its face rather it moves within its face.
water -to-> air [this is apparition]
location -to-> located [this cannot be!]

هیولای ثانی hayulaye sani (secondary hayula) : it has act/ also is able to its “next level”

[they haven't thought about the notion of gravity.]

جسم jesm: body, object, substance, matter, corpus, flesh

when the matter/jesm/جسم leaves the space it takes orientations/coordinations/ab'ad/ ابعاد with itself away from that locality/place/makan/مکان

location/makan/ مکان : when matter is in location, the location is.
void/khala’/ خلاء: when location is emptied of matter, it is void.

for Avicenna, matter/jesm/جسم (can) have mental (zehni ذهنی) and hallucinative (vahmi وهمی) derivatives that are accessible in all its axis/directions (ab'ad ابعاد).
[we have to consider that here hallucination/vahm/وهم is a strong category of thought, it opposes reason/aghl/عقل, it is a device that Avicenna regularly uses in his research.]

for Pythagoras, void/khala’/خلاء is hole through which the universe breathes.
for them void was that which is between the natural numbers; 1, 2, 3, etc.
(they didn't distinguish between numbers and matters)

گسست/Gosast/rupture can only happen in corporal matter

[porosity, has social and material meanings: a measure of the void, the “accessible void”. and a sorting algorithm, ability to absorb fluids, and volume of bodies] [relates to Aristotle's notion of matter that which resists---the resistance of matters]
for Avicenna, the extension of admixtures is as follows:
•two matter from two different corporalities mix
•two dimensions mix
•one dimension and one matter mix

ذات zat: being, essence, substance, nature, the very core self of, same, identity of, spontaneousness, material object,
-the Zat/essence...

what is when apparition enters void?\

زمان سمتی zaman-e samti : directional time (?) [#archive]

for Avicenna location and located are inseparable, location is holder or an exterior or outer surface of the located.
for him, void has two problems: (1) the void's dimensions will mix with the matter's dimension. (2) void is infinite, therefore movement is impossible, since there is part of the universe that is[...]

[...] ----> panic of the political
-let's inhabit an understander of retreat and what it involves, and, taking the responsibility of leaving your post. [we learn from what Kafka(‘s architecture of decision) surveils and marks for us > Avital --> where we are speaking/speeding from? and what is the architecture from which language emerges? is it a textual ventilator? or things are threatening to fixate?]

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

to tabulate

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



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

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

cruel hallucinations

laws criss-cross the world

...for i am a slave of science

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

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

drops of knowledge

physics of the military*
•sheets of atoms
•well-ordered arranges
•in columns<br /> •the learned science of the teachers
•the structure of division
•Heraclitean physics of war
•chain of reason
•the knowledge of ranks
-

(in nature?) animals are born from flows
animals born from fluid mechanics

the infinite cylinder of parallel consequences, trains of reason rain down in torrent:
•contact space travel, doctor strange kick trip, lucy time travel, matrix clock scene
what is the analogy with the concrete model? In each case
what is the order of the world that is explained by visible phenomenon in each of these cinematic scenes?
The beginning of vortex
causality
perspective
body

(what are?) models in ajayeb:
concretes, quasi-concretes, laws, equations,
vortices, turbulent clouds,
random dispersions,
flows, disequilibrias,
packs, alliances, conventions,
struggles with nature, alliances,<[...]

[...]ity --Hedayat--> “one is confined in a proud, deceptive consciousness... that rests upon the merciless, the insatiable, the murderous, in the indifference of his ignorance--hanging in dreams”


the poem i wrote in 2010 “our metaphor” https://archive.org/details/ourmetaphor is an example of (my Nietzschean and Hedayatian influence, to address) the indeterminacy and illogic necessarily associated with a chaotic world
(for Nietzsche:) positivism = historical subjectivity's fictive interiority --leads--> decadence of a will to truth, attributing to events a rational look by fixing them within universalizing patterns of signification
Nietzsche: “it is precisely facts that do not exist, only interpretations” =/= fraud of the historical ==>
•Platonic idealism
•messianic grandiosity of the Hegelian world-historical process
•
•*rational historicism: a discursive phenomenon indispensably linked to enlightenment epistemology and its overriding drive for world-mastery*
}=/= explosiveness of a chaotic universe + experiential immediacy of this creative-destructive effusion نشد

Nietzsche's The Birth of Tragedy (seemingly) a study of the pre-Socratic culture of Dionysian ecstasy --but--> a self-projected hallucination of antiquity ==> *theme of history as subjective dreamscape* (--> my way of working historical ajayeb is Nietzschean[?])
-in Human, All Too Human, Nietzsche wages an archaeological assault against the composition and enforcement of moral and metaphysical (from religion to law, discussion of the ascetic ideal and the origin of ressentiment and slave morality)

misunderstanding of “the will”
Nietzsche's skepticism (is his a priori) --> the link between chaos and a certain poetic evocation

*monumental*: seeking out heroic episodes from the the past as examples of imminent قريب الوقوع greatness within the present and future (resurrecting examples of nobility) <-- an ethos behind which large-scale causes are mobilized (+ antiquarian ~=) [*]archive: a harmless reverence for that which has elapsed, leading largely to a compulsive preservation of faded events for no other purpose than that of ensuring their permanence in memory
=/= [*]critical: the courage for insurgency and disavowal of historical legacy*** ==> realization of an alternative counterfuture in the present
“He is blind to everything behind him, new sounds are muffled and meaningless though his perceptions were never so intimately felt in all their color, light and music, and he seems to grasp them with his five senses together . . . His whole case is most indefensible; it is narrow, ungrateful to the past, blind to danger, deaf to warnings, a small living eddy in a dead sea of night and forgetfulness. And yet this condition, unhistorical and antihistorical throughout, is the cradle not only of unjust action, but of every just and justifiable ac[...]

[...]al of historical legacy*** ==> realization of an alternative counterfuture in the present
“He is blind to everything behind him, new sounds are muffled and meaningless though his perceptions were never so intimately felt in all their color, light and music, and he seems to grasp them with his five senses together . . . His whole case is most indefensible; it is narrow, ungrateful to the past, blind to danger, deaf to warnings, a small living eddy in a dead sea of night and forgetfulness. And yet this condition, unhistorical and antihistorical throughout, is the cradle not only of unjust action, but of every just and justifiable action in the world.” --> sounds like one of my masks “the sleep-walker”

in Hedayat
nihilistic absurdist approach to both metaphysics and society
distancing himself from the symbolics of divine authority
forsaking empty promises of metaphysical longing
consciousness rushes to disguise and camouflage its own lack of purpose
حاجی آقا Haji Agha: “my existence is useless [...] hence the greatest and most noble poem in my life will mark the destruction of you and your kind”
--> streamsof betrayal, defilement, seclusion, degradation, anonymous deaths
(subversively, through a series of hallucinogenic contraptions) crash the unchained terrain of neo-fantasia into the claustrophobic region of socalled reality

این همه سودا است to return with fascinated sockets to the world-as-illusion
chaos in حکایت باخه و دو بط in Kelile Demne --> history: the myriad series of spectral constructs by which subjectivity comes to be constituted as an ordered entity

chaotic desire --> a temporary pact with radical aloneness --> Hoda
=/= homogenizing abstraction of “human”
(Foad, Hoda, Sartre's) exilic disposition, always alone, always apart

tranjective frenzy
to come down from the mountain and infest the back-alleys --> wtf!

deterritorialization one's owb footprints --> identitatian technologies

@Shervin commission the wanderer: a nameless eyeless character sitting on the outskirts of a wasteland in conversation with his own shadow --> (beyond time and space) as a gesture toward discarded worlds without clocks or maps --> *the will to aimlessness*
(Hedayat in The Blind Owl) “I had no idea in what direction I was going [...] I did not care whether or not I ever arrived at any palce”

Mikhail Bakhtin --> art for iranian artists = (carnivalesque) a site that grants the right to understand, the right to confuse, to tease, to hyperbolize life; the right to parody others while talking; *the right to not be taken literally*, not ‘to be oneself’ [...] the right to rip off masks, the right to rage at others with a primeval (almost cultic) rage--and finally, the right to betray to the public a personal life, down to its most private and prurient[...]

[...]hardship)


xxxxx 254

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

one must fear those who say “we”

Mohaghegh's writing reminds of Avital

...following it into its lower webs of imagination

sect: an insider-outsider formation

*the sect redefines*

life, secrecy, ritual, fanaticism, martyrdom

(in a fragmented age -->) sectarianism = apocalyptic writing + insurgent practice ["+” : a lethal combination] ==> ***an abstract idea + its immediate execution (within the world)*** ["+” : collapsing the boundary between the emergence of the two]
**(its other names:)
•underground movements
•secret societies
•forbidden associations
•cult gathering
•*artistic circles*
•urgan gangs
•rebel cadres کادر
•terrorist units
•
**(its forms:) they banish themselves and plan their hostile-ecstatic return to the surface:
•revolutionary
•criminal
•religious
•mystical
•magical
•military
•*avant-garde*
•
**(its conceptual coridors:) each fuses the minimal (elitism) and the excessive (universality):
•delirium
•murdur
•hallucination
•whispering
•doom
•
}<=~ ***the self-chosen against the world***
(“we” is the electric compartment of the sect. the sectarian channels the alarming vibration of the “we"--the one who becomes many)


*evil: a force of liberation, beauty, complexity


Ali's microhostilities (on me, the way he tells)
*guided by dislike*

(*terminal Intimacy*: definite concept of friendship:) “they will all die for one another" = "they will all kill one another”


“the sect occasionally allows the opening of the closed circle, reforming as a stright line that penetrates the world of others” --> (a phantom) *imperative to entirity*

sectarian language: the author cages the reader (in each verse)

sectarian animism ==> paranoiac dialogues:
•language of things (communication with the inanimate)
•concert with sacred beasts (oracle, snakes, animal spirits, etc. **the uncooperative figures of nature**)
•warnings of extraterrestriality (those of faraway sentience)
•murmurings of superstition (man, fate, chance, fifth column[= the group who undermine a larger group from within])


hiding as mission --> dissimulation & hollowing

sectarian lives by code, but cannot be deciphered or analyzed* --methodological--> leaves one undetected (--> assassins who are inflexible, precise, and systematic to the highest degree, and traceless for this very reason)

...they remind of the ungovered body, the accidental, and death



xxxxx 280

<[...]

[...]s mutability and actual freedom” --> to avoid the “trappings of a social framework, with its false codifications of ethical responsibility, and seek more elusive pathways of dialogue and juncture” (--> i am not sure about it, this could be also problematic)

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

[title]
**chaotic topology of imagination**

Ali's constant antagonism (in his work and in his speech acts)

Mohaghegh's use of “third-world authors”
they write the unnamable --&--> execute a vast becoming (of devastating scale and proportion)

to place these authors in immediate exchange with “western” thought --> to allow for a toxic, فرسایشی abrasive confrontation that reveals the outstanding distance from such conventions of knowing [--> my work is about this, to visist (visit + resist) these sites of critical encounter and embed them in my performative acts ==> to provide/produce a condition in which a non-antagonistic critical encounter between the “Western” order of knowing and the chaotic textualities of “Middle East” is possible]


epistemic warfare (~/= my ajayeb)


masks of an impersonal nightwalker consciousness

madness
hallucination
amnesia

becoming a faceless engraver

their explicit conceptual elements:
•burial --> blindness
•annihilation --> contagion
•shadow --> inhuman
•desertion --> deception
}--> chaotic experience


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

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

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


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

actualization of a *will to cruelty*

to performance a fatal experience of the text


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

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

*contact with nothingness*

inscription of fatality

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

--> [to speak of] (chaotic t[...]

[...]stance of vicious travel*** --> ?!

thought-scarring affect


(radical modification of consciousness:)
•Kierkegaard: “I die death itself”
•Bataille: “he who does not ‘die’ from being merely a man will never be other than a man” ~~--> Rumi's bemirid بمیرید بمیرید
•Nietzschean call for an experience of the end: “from love of life, one should desire a different death: free, conscious, without accident, without ambush”
•Cioran's futurity that would “let all form become formless, and chaos shwallow the structure of the world in a gigantic maelstrom, that would be tremendous commotion and noise, terror, and explosion, and then let be eternal silence and total forgetfulness”
•Deleuze and Guattari's meditation on life overrun by “desiring machines for whom the self and the non-self, outside and inside, no longer have any meaning whatsoever”
•Benjamin's “destructive character” clearing away


an annihilative technique

writing-act and the *conceptual terrain of fatality*

an ecstatic mode
bringing consciousness to sleep


***rage = excess + shadow (~ blackout) }--to--> formlessness [example: Hedayat: author's misshapen hallucination, beggin for an end to subjectivity and existence to “surrender myself to the sleep of oblivion"]
*individous potentials* of the rage (<-- lure of the rage)
-(Sana's) angered disposition
(as a) performativity of ignition and collapse

**rage/anger is always (sees itself as) innocent**
rage proceeds as a state of innocence, a forward moving clearance, to become an agent of sheer delivery, to commit at will
innocence tries to remember ~ that which “remembers” has become foremost innocent. wants its members/phallus back
[rage components: innocence, forgetting, coldness]
--> impact without imprint (--we must always have an imprint of nt of our impacts)

the text becomes existence itself (--> the monsterous consciousness of Hedayat's narrator in The Blind Owl)
every object, event, or image, is synthesized back into the empire of the narrator's own account***** [=/= my work, my storytelling]

...fastened itself to...

(...currents of)
chaos**~~
annihilation**~~
rage**~~

*shadow*
--> **to elicit the transfiguration toward an emergent literature of the inhuman**
•Hedayat's shadow
•Nietzsche use of the shadow as a guarantor of the overman: “how his shadow stands even now behind everyone” , “now light, now shadow of that which must come” , “i will complete it: for a shadow came to me--the most silent, the lightest of all things came to me! the beauty of the superman came to me as a shadow: what are the gods to me now”

tilted destiny

beyond the need for being


cha[...]

[...]ch an integrated ego, but to constantly change the composition ==> to unblock the situation (reactive assemblages causing paranoia) ==> to be able to do something else ~=> to become someone else]
[how to learn your way out of philosophy as philosopher ~= *to apprehend what you know* in a creative way]

loving relatedness --> responding to the wholeness of the other person (relating to a small child or to a psychiatrically ill adult, and so on)

}--> (which is fundamentally) a parental disposition [and the offspring might represent a miscarriage of the parent's wish]
-the problem is that you cannot always know the precise ego-capacities of the other person
-your interventions could be ill-timed or ill-attuned ==> disintegrating effect


questions regarding the processes of feedbacking in apass: to help the other person (not to become aware of truth about themselves or their work, rather) to construct figures about themselves and their relationships with others, figures which could provide the basis for rapid ego-growth and personality-integration. but sometimes it is too fast, the ego regresses, and it becomes an experience of developing psychosis

pathological defense:
•delusions
•hallucinations
•depersonalization
•

skilfully dosed and skilfully timed increments in psychotherapeutic participation [such as premature interpretations demanded usually in feedback sessions] ==> opposite effects (rather than an integrating effect upon the artist researcher)


the schizophrenic patient's individuality resides partly in his symptoms
(Searles > Szalita-Pemow)


?gratifications in the ‘crazy’ symbiotic mode of relatedness (despite the anxiety- and frustration-engendering aspects that it offers)

earlier struggle between child and parent to drive each other crazy --> evolving transference of the patient-therapist relationship --> to crack each other


the economy *feelings of confusion and unreality* for iranians, in public political realm of state and individual symbiosis, as well as intersubjective early childhood and parent symbiosis --> the ways it enters cultural imaginary and artistic expressiveness --> *how and why iranian artists often try to make their audience crazy* [-and myself included, check Sina lecture's chaotic verbalizations of delusional materials --> jouissance of disorganization]
-(in my lectures) am i externalizing my psychosis? [~ romantic]

(mother repeatedly commanding the child ‘Now, think!’ [~ to perceive the secret] ==>) threatened, mistrustful, isolated self ==> finding hidden meanings + sarcastic response [~=> unnerving the other]

small children exposed to unfamiliar and complex situations ==> often experience of ‘you are crazy!’


modern culture of obsessive-compulsiv[...]

[...]•a place where being, utterly exposed, is external to itself


[*]body: surplus of objectivity

our body acts as a traumatic place (that causes a series of failures)

(idiot's seizure) epilepsy
Then suddenly something seemed torn asunder before him; his soul was flooded with intense inner light. The moment lasted perhaps half a second, yet he clearly and consciously remembered the beginning, the first sound of the fearful scream which broke of itself from his breast and which he could not have checked by any effort. Then his consciousness was instantly extinguished and complete darkness followed.

(going to fetal position)
seizure: an enactment of a wish to return to the womb
epilepsy --Sutterman--> sadomasochistic phantasms that feature the self as murdered child

breaking a prized vase
delivering rants in place of conversation

Dostoevsky's idiot:
•repugnant
•uncanny
•a kind of Bataillean reversal (at bottom is unmistakably Christian)
•provokes love

according to Dostoevsky: *idiot ==provoke==> love*

Faust had reported that two souls inhabit his body [==> switching body types] {--> two sick bodies} (hallucinated + internalized)
1. the ailing body --> you can get rid off with drugs (dealt with Mephistopheles)
2. the abandoned body --> inglorious corpse

body doubles reflecting one another (---> go to mirror)

Avital --✕--> movements [such] as Positive Action, Positive Choices, and the marks of similar tags of empowerment that issue from the hope that we know what we’re doing, that we can take charge and act up and affirm our bodies, our selves, that we can now stop being victims and relinquish passivity.

torturer <--> healer

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

شطح shath: literary technique (san'at adabi صنعت ادبی)
(jCzF0RD-a_M)
shath: contradictory speech (kofr + iman)

del-bari (dressing up and going out[?]) =/= gush be harf kasi dadan (listening)
گوش به حرف کسی دادن =/= دلبری

خجسته khojaste: thinking all the time that everyone is saying hello to you

Hafez = connected pockets of meaning =/= Ferdosi's organized pockets of meaning =/= bestiary's listed pockets of meaning

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

indian ocean diaspora
indian ocean slave trade ==> atlantic slave trade and the new-world diaspora

Lee --> influence of African and afro-iranian people on other iranians and on persian society and culture

Ziba Khanum (d. 1932 Yazd)
the life of one enslaved African woman who lived in iran
(recovering what can be recovered of their industrial lives)

iranian history --> issues of:
•race
•[...]

[...]d future


jinn: a category of spirit shared by popular hinduism and islam
who, usually turns out, is a lifelong conpanion
*a relation that can be life-giving may also become life-denying
jinn and other minor spirits may also harbor the possibility of madness


[varying thresholds of life]
thinking of the dead, the unborn, spirits, and those participants among living --> what kind of conception of life this requires? --> (Deleuze > Singh's) ***varying thresholds of life*** (=/= Agamben's “bare life” [--✕--> Singh's starting point: how one thinks about life or vitality not just as bare life]) --> as a way of engaging ancestors (such as Ehsan's little girl ghost [#Ehsan's brilliant storytelling gives the “unbeliever” goosebumps from the intensities, the “incredible feeling of an unknown Nature-affect” that he embodies]), spirits, the undead, and the unborn who subsist alongside the living
*threshold:
•to denote points of passage accross phases of life
•refering to varying degrees of intensity (that may continue after death)--> as a spirit/jinn is preserved or recedes, through possession or in visions or memories, enduring in potentially multiple dimensions
*a memory, a dream, even a hallucination is also a threshold of life*
agency of spirits [jinn, abstract spirit of modernity, secular education, Thakur Baba, , ,] = *a threshold of life* (with its own immanent forms of movement and flux)
[-]lets not call it “disenchantment” or mere nostalgia, but *a shift in the quality of life* --> ethnographic investigation can be a form of heightened attentiveness (to varying thresholds of life [to the intensities of Ehsan's ghost-girl, to the cannibal mice, Tehran's earthquake synthesis of affect, , ,]--(these [Tehran's range of moods and intensities] are)--> waxing and waning گام‌های ماه *intensities immanent to a milieu; affecting our ideas of ethics and politics)


the social =? “our” version of the transcendent/immanent metaphysical
how many dimensions is “our” metaphysical composed of (in Tehran)?


(Durkheim starts:) religion = an engagement with a vital animating principle, “a kind of anonymous and impersonal force [...] none possesses it entirely and all share in it”
-spirits, demons, jinns, gods of every rank are the *concrete forms* that capture this energy, this *potentiality*
(later Durkheim reduces this remarkable promising formulation in his signiture from 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 trouble[...]

[...]as been so strong that the temptation so say “well, that's what the world is really like” is very great, especially when your foreground is all of the engineering talents and engineering skills that are necessary to assemble.



to attribute strangeness...
what ‘will’ you inherit?
you have little idea of what will you inherit
(other way of not thinking about your activity now)

*the question of future



[Ronell]

false remembrance, displaced memory, that actually repeatedly represses and disturbs ‘giving’

any remembrance involves forgetting
an official call for design an archive from khm also invoked that the institution is ready to forget, announces institutional forgetting, and disavows remembrance

remember includes the lost-member, bringing my member, the phalus (in English ‘member’ also means the male organ of copulation)


[Hegel, Georg Wilhelm Friedrich. “Das Gedächtnis.” ‘Enzyklopädie Der Philosophischen Wissenschaften Im Grundrisse’ 1817. Web.]

Hegel makes a distinction of two modalities of memory:
(1) ‘Erinnerung’ (internalized memory, which is situated in the heart), (it could also be hallucinatory, might dependent on an interiority that isn't there!);
(2 and this one concerns archive) ‘Gedechnis’ (technological memory, a supplement or prosthetic device that reminds you. ==> it's mechanical, it's on the side of death and forgetting, a kind of memory that needs to be prompted) (to choose the technology of writing/archive the subject of memory is so screwed.)

***everything depends on the ways we remember!


[footnote on German memory]
[blackwellreference.com, entry: “memory, recollection and imagination"]
Plato's doctrine that all learning is the recollection (anamnésis) of things previously known but later forgotten casts a shado shadow over the idealists’ uses of Erinnerung.

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

is any act of remembrance also a traumatic experience? (Freudian take on memory) -- archive is so “not” traumatic therefore a tool of amnesia. (archive in digital age: the oblivion of availability --> media theory)
can we think of a non-traumatic gesture of socialization of memory? or memorial activity “has” to be violent in order to be remembered? (--> sublime) (like what Ali does, tattooing me, every time he tells me one of his stories of trauma)
like i said before, “who” wants to remember?

(masculinity is written all over this anxiety-ridden remembrance --> re+member, bringing back the symbolically lost phallus: “member” means “the male organ of copulation” in English)

trauma makes available, brings back lost objects to the consciousness, in a psychoanalytical sense. is then the digital archive an absolute oblivion?



[...]

[...] lie solely in the way they are operationalized and used”

*consequences of change are rarely socially, culturally, or economically neutral*


collectives
assemblages
configurations

try to tell yourself a “technology only” or “social only” story of knowledge infrastructure (and you will find it impossible)
(Brunton's) spam --> co-evolution of technical systems, communities, and social norms

knowledge infrastructures ==carry==> significant distributional consequences --> advancing the interests of some and actively damaging the prospects of others

(ways of producing “raw” date) davulated by “data sharing”:
•*labor-intensive* collecting practices
•site-specific expertise required
}--> long-standing craft traditions

once-vast secretarial ranks (of large organizations) [a British nostalgia for bureaucratic hierarchy fantasized and franchized by Harry Potter]


ajayeb's 13th century's “technologies” for “virtual” witnessing


--imbalance in the structure and distribution of our knowledge--
overrepresentation of research on “charismatic megafauna” (cuddly pandas, expenssive human-like chimps, tigers, hallucinogenic plants, etc.)


*dark continent fallacy*: ignorance (~ non-knowledge) = absence of knowledge : a site, phenomenon, or set of questions that we haven't yet been able or thought to investigate, as: ‘darkness = absence of light’ (--> Star Trek idea of frontier) --@!%--> the relationship between knowledge and non-knowledge may not be as simple or innocent as that

new (forms of) knowledge infrastructures (--> new ways of knowing) ==>
•new questions thinkable --> whole classes of questions, phenomena and forms of knowledge may be lost or rendered unthinkable
•new maps to known territories --> reshape the geography itself
•rework existing (stocks of) knowledge
•reorder our sense of value and structure in the world
•*write new ontologies over old ones* (--> my interest in working with ajayeb)
•embed social norms

knowledge infrastructure ~= sociology of knowledge
= robust internetworks of people, artifacts, and institutions* (--> to attend kno.infs. as wholes, rather than focusing only on their most rapidly evolving elements; #ontology. and attending to the social relations both created and broken) [#to attend to Tehran's new digitally mediated social norms of negative ditributional consequences of change]
any effective sociology of knowledge ought to provide some account of its opposite: the accidental and systematic --> means by which non-knowledge is produced and maintained
**(Robert Proctor's) agnotology: the systematic study of ignorance** [+ Irvin Schick: unknowledge =/= ignorance --> socially constructed lack of knowledge : a conscious absence of so[...]

[...]e
•*neocolonial fantasy concealed in the dream of immediacy* --> Amway: theologically informed market liberalism--pursuing a noiseless world where feedback is impossible

confessional disclosures of new capital
rhetoric of transparency
mediumship's (enthralling) dramaturgy of disclosure

(Morris asking) what else is transparency in the massified world? a mediation so total that it has become invisible (?)

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

•to challange them
•to break with their own gesture
•to inherit from them

*Socrates --> alleged epistemo-sociological enquiry ([the tradition of] asking people what they know and how they think) --Savransky--> (hallmark of social sciences today:) *ethics of estrangement*: ‘becoming estranged’ from the realm of appearances made available by direct experience in order to ‘gain access’ to a realm of facts and causes**** ==Whitehead==> *bifurcation of nature*: a mode of understanding whereby experience only discloses that which is apparent, whereas the ‘relevant’ factors in the process of knowing the world must always lie, and be sought, somewhere else
*=/= Alice in Wonderland
*=/= Cinderella [--> harem girl, hallucinating with animals, not becoming a psycho (angry), arrested]
*=/= William James: inquiry is about **the way some people cultivate an expertise**, **how they hesitate**, **how they think**, **how they complicate a problem** [#feedback] (for example)
◦*religious experience: to address his questions to the ones who know, the ones whose expertise could help him learn something new and often unexpected --> passionate, even if problematic, experience of living in a world where God matters*
◦*emotional experience: with theater actors, who know about creating, discriminating, disclosing, and sharing emotional experiences*

***from whom should we inherit our practices, and how?***

learning from Despret's *anachronism* (her field philosophy)
اشتباه در ترتیب حقیقی وقایع

(heritage of Socrates) form of epistemic and ethical bifurcation ==> search for hidden causes (underlying the conduct of actors)
Socrates's “you think you know, but actually, you don't know and you don't think” ==created==> ***[1]a device that inhabits thinking and produced only mental paralysis***

--✕--> (Despret:) investigators rarely ask the question of how the people they interview might be interested in the questions addressed to them

*relevance = adventure*
there are many examples of how a piece of abstract knowledge that looked like devoid of any imaginable consequences came to matter (acquired an importance nobody would contest)
-relevance may be lost in translation
*ecology of dynamic and fragile patterns of relevance, of modes of mattering for oneself [...]

[...]t of consciousness
distribute over the landscape
then i try
to apprehend a single tree branch
the consciousness that the rest of the landscape was deployed then fades
diminishes into associational debris
into disappearance of representations

real nexus of psychic life
permeated colored enlivened feelings
distribution of feelings
the gradual unfolding
efforts of attention
are forms of volitional activity
impulsive energy to individual imagery
permit them to fade away
therefore, the tree branch, the window, is a process

Dilthey


in Peirce:
[*]attention = anti-optical act of selection [=/= (in traditional epistemological thought) singling out a contemplative object], “the power by which thought at one time is connected with and made to relate to thought at another time”
--✕--> *firstness: self-immediacy, absolute presence (before synthesis and differentiation) ~ nonreferenciality (=/= perception, attention consumed/constituted in time ~= continuous quantity = *secondness)


using a more act-oriented term “thought” instead of “consciousness”

dissociation
anaesthesia
hallucination
multiple selves
--James--> temporal model of mind: ‘stream’
(=/= scenic model of mind)
[this was part of a larger institutional field in which scientific psychology generally was abandoning ‘elemental’ conceptions of consciousness in favour of operational or functional models]
==> observer: an artist confronted with the primordial chaos of sensation --> (ethics of) overlapping common choices (made of autonomous subjects [--> you can see James seeking to lessen the shock of recent works in science and psychology for an American middle-class readership])
(William James:) irreducible plurality of experience ==> (think in terms of) fluidity and immobilization



my work is usually unformed and informal: a speaking properly in terms of irradiated strata, an aggregate


emergence of increasingly powerful technologies and institutions that would determine and enforce *externally* the objects of attention for mass population --> history of cinema
•disciplinary framework: it is the aim of the teacher to fix the attention of the pupils --> habit of attention becomes amenable to the will of the teacher



attention was an indispensable component of the “normal” and “rational” subject of the late 19th century industrial society, yet had a disturbing proximity to “pathological” and “irrational” effects.
-Crary

Simondon, mold & modulation
Deleuze, on fold

by the end of 19th century attention became an inadequate simulation of (an Archimedean) point of stability from which consciousness could know the w[...]

[...]g: a painting had to first attract (call to someone) and then to arrest (bring him to a halt in front of itself) and finally to enthral (hold him there as if spellbound) = the modernizing instrumentality that is fulfilled in cinema today

for Tarde:
“social existence = somnambulism"[= heightened receptivity to suggestion, individuals apt to imitate one another] ==> “social = (a form of) dream”
--> hypnotic aspect of the life of crowds
•“intercerebration”: one brain fascinates the other
•“fashion's suggestibility”: half-conscious observation and mere physical proximity produce a functional social homogeneity
•“fascination”: a genuine neurosis, a kind of polarization of love and faith  --> effects of obedience and imitation
•“attention”: transformation of sensation by effort and desire --> the desire for an increase in personal believe
•“plateau”: a flexible figure for natural, social, and statistical processes and events (including desire) [--?--> Deleuze and Guattari's plateau]

Le Bon:
“social = a particular modality of perception,” as a specific social arrangement that conditions the limits of perceptual experience
(modern) crowd: a viewing machine capable of generating “collective hallucinations,” a place for consumption of illusion, (with a “psychological unity” that occupies spatially remote locations,)
•“observation”: a cognitive model predicated on workable notion of objective reality (a classical epistemological model) that begins to corrode within a field saturated by illusion, hallucination, and whole industries of simulation
-individual subsumed in crowd is incapable of observation --> modern spectacular culture (to be articulated 7 decades later by Guy Debord

the crowd (in Le Bon) is a generalized site on which the accumulated dread and hope associated in the 19th century with social insurrection collapse into am abstract countless mass onto which dream imaginary of any sort can be projected
-Crary

19th century ‘crowd psychology’ assumption that attention has no necessary connection to objective optical observation of the world --> *crowd: drift toward a more primitive order of consciousness*
-withdrawal from surroundings and refocusing on some real or symbolic figure
--> theatrical configuration: means for controlling crowds --> (La Bon's) image of theater exceeding its older place within models of mimetic relation --to--> new effects of subjectification


Wagner's volkish homogeneity --> uniform modes of perception and response --> (problem of) community formation

Wagner's optical metaphor (community could see itself reflected in the mirror of tragedy) of theatrical existence --> *sense of vision serves to reinforce one's place within the social whole*
[--> when i look at Brussels from the 14th floor...]

Wagner's cultural p[...]

[...]ion on the edge of the river


Cezanne = reformulation of natural world + broken hope of community (~= intimacy --> Rousseau's mode of attention contemplation: “thought =/= reverie” : the more sensitive the soul of the observer, the greater the ecstasy aroused in him. deep and delightful reverie : a state of blissful self-abandonment)
--> novelty of a smooth unorganized perceptual space
--Crary--> example of the nonsynchronous character of modernism (~ coexistence of realities from radically different moments of history) [<-- is my bestiary research on the same plural historical positioning?]
•termination of a romantic visionary tradition

(in the West) [*]image: decentered chrono-iconography, automatic self-movement

rise of cinema: body-machine assemblage --Deleuze--> new paradigm of *psycho-mechanics* ~ cinema is capable of touching the cerebral system directly ==>
•experimental forms of life = freedom (affirmative model of automatic behavior --> thought functions at a higher level with an arsenal of syntactic perceptual conceptual tools)
•management of attention (model of passive automatism)

(from) dreamer --to--> somnambulist --to--> hypnosis --to--> suggestion --to--> hallucination --to--> obsession

Deleuze + Benjamin + Virilio
the idea of *art of automatic movement coincide with fascism*
@Pierre, pass, Foad

scopophilia: a forced ecstatic abjection before the image
=/= mastery

[*]spectacle: (spectacular culture) attention would be made attentive to everything but itself

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

“my experience is what i aggree to attend to” (James) ~= affirmation of an autonomous self-choosing world-creating subject liberated from the receptive status of a subject for whom experience was “the mere presence to the senses of an outward order”) --Crary--> historical crisis in the nature of experience: *attention = simulation of + compensation for a chimerical real experience*

(in my text rigging demons --> reconciliation of:)
•individual attentiveness to the fringes, transitions, pulses of one's own particular “pure experience”
•“experience” as immersion in the tangled density of a shared mutually inhabited world

James's conception of selfhood: private property (--in--> Tasavof: the most radical of all possible alienation and disconnection) --Lentricchia--> deployed to preserve a human space of freedom interiorized from the vicissitudes and coercions of the marketplace

**modern attention** + individual evasion of memory (and history) --> habitual & commodified : an imaginary deletion of all that is unbearable in collective and individual experience

in Corridor Crew the perceptual selectivity of the CG hackers sustains efficiency of animation tools + tangled social and psychic machinery of su[...]

[...]ut they do in amazonian forest semiotics
--> my point of departure with Sadra. i am tracing transfigurative signs of the flesh in practices of storytelling --(or not)--> Sadra emphasizes that imagination is better able to grasp Being: concepts are too static to capture/grasp the act of being (--> are they?! we have to deal with them anyway: wild facts, fables of practice, images are concepts, etc.)

ماهيت quiddity --> that which is understood (=/= being --> that which is experienced)
quiddity in Sadra is like the habits that Peirce and Bergson grudgingly accept as necessary for thought, though they need to be swept away for creativity to emerge. hence the importance of intuition for Bergson and Sadra, and of induction for Peirce. (Marks)
}--> (my departure:) a point of research branch for me: “to swept away quiddity”, is another story possible?


images have the power to multiply --> and other “sticky” things?

(like Sadra and Marks) i also prefer images that do not simply confirm general categories of what can be thought but undermine them with singularities that stimulate the imagination (=/= The Black Mirror tv series)


(destructive delusions, ideological images,) true visions and hallucinations --> the disappointment in hearing the deja vu
-deja vu is the dream of remembering


the divine outside
an immanentized imaginal real to be the source of truthful visions


to read Qur'an (or any text) as if it has been revealed to you


the visions of the imaginal are nonstatice images of things in their act of becoming


-is my ajayeb a modern interpreter of the islamic imaginal realm?
the ajayeb is about the lesser elite stances of the islamicated imagination --> the imaginal ecological consciousness
[title]


*imagination in rational thought [logocentrism]:
myth, symbol, and metaphors used as part of rational dialogue
--✕--> other ways of bringing the unthought [beyond] into the thinkable }--> tasavof
--✕--> other ways of bringing the far into the wondrous (~ the active imaginal) ==> as a basis for practical concepts }--> ajayeb
}--> beyond the official discourse


a time-specific (contingent) truth that intensifies as more people engage with it
[like all the concepts and metaphors we are working and patterning in apass]

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

Malabou's plasticity (<--✕-- différance)
the subject is plastic (~= malleable, =/= elastic), it never springs back into its original form, it can explode
[we are now dealing with a (highly adaptable, flexible, and disciplined) rational autonomous subject in a post-industrial and global world]
neuronal subject
mojud-e dahri-e ma'ghul

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


[...]

[...]uture-oriented longer time-frame connects “real time”, pollution, and economic inequalities. All of them result from a lack of shared responsibility for the future. (<-- noted by Hubert); or: “The now immaterial environment is connected to the “terminal” body of men and women with interactive prostheses who become the virtual equivalent of the well-equipped invalid.”
•Guattari's machinic (=/= simple construction partes extra partes): omnipresent homogenized capitalist exchange value
•Nancy's ecotechnics: critique of globalization and sovereignty
•Avital's narcotics: on Heidegger: the notion of ‘addicted to technology’ --asking--> under what conditions we could arrive at a *free relation to technology*? being ‘fast’ --> on the run ==> dumps understanding along the way. (for Heidegger) freedom depends upon Dasein's openness to anxiety ==diverts==> addiction [a certain type of being-on-drugs] }--> drugs have something to do with technology? @constantvzw
drugs in warfare: taking pills (or tranced by nohe مداحی جنگ) into superior performance, technologizing himself into the war machine (hero on heroin) --> technically calibrated culture
‘chemical prosthesis’ (a technology of the human) has been part of man-machinic hybridizations
-hallucinated exteriority
-stimulant, opening another hallucinogenre in life, at the edge of being
-our culture is bascially the history of ‘high culture’
(Avital suggests) drugs [master object of considerable libidinal investment] have been about exploring ‘fractal interiorities’ (and not exterior dimensions)
ecstasy of intoxication, forgetfulness, mimetic poisoning (of literature [= singular staging of the imaginary]): as sedative, as cure, as escape [= forced decision upon the subject]
-for Baudelaire opium became the transparency upon which one could review the internal conflict of freedom, the cleave of subjectivity where it encounters the abyss of destructive jouissance.
-(Emma Bovary had busted) a logic of reappropriation, collapsing the dreams of restoring a self
@constantvzw's investment in the critique of hallucinated plenitude and pure communication (enabled by digital media) --> transcendental telepathy (being online/connected over distances in a Facebook sense)
-pleasure and liberty values freely exercised upon a coded body
*hallucinator: a creature of simulacrum*
-what is wrong with the social media stream addict? a transport going nowhere; addictive, artificial, and beside oneself; [genuinely clean or drug free ~=? being exposed to existence, placing one's body in the grips of a temporality that pains]; phantasm of lack in abstinence; (like drugs they are) linked to *a mode of departing*, to desocialization, (like the activity of writing) nonproductive and somehow irresponsible, being-in-drugs (being-in-Facebook) supposedly resists the production of real value (incapable of stabilizing the truth o[...]

[...]rts==> addiction [a certain type of being-on-drugs] }--> drugs have something to do with technology? @constantvzw
drugs in warfare: taking pills (or tranced by nohe مداحی جنگ) into superior performance, technologizing himself into the war machine (hero on heroin) --> technically calibrated culture
‘chemical prosthesis’ (a technology of the human) has been part of man-machinic hybridizations
-hallucinated exteriority
-stimulant, opening another hallucinogenre in life, at the edge of being
-our culture is bascially the history of ‘high culture’
(Avital suggests) drugs [master object of considerable libidinal investment] have been about exploring ‘fractal interiorities’ (and not exterior dimensions)
ecstasy of intoxication, forgetfulness, mimetic poisoning (of literature [= singular staging of the imaginary]): as sedative, as cure, as escape [= forced decision upon the subject]
-for Baudelaire opium became the transparency upon which one could review the internal conflict of freedom, the cleave of subjectivity where it encounters the abyss of destructive jouissance.
-(Emma Bovary had busted) a logic of reappropriation, collapsing the dreams of restoring a self
@constantvzw's investment in the critique of hallucinated plenitude and pure communication (enabled by digital media) --> transcendental telepathy (being online/connected over distances in a Facebook sense)
-pleasure and liberty values freely exercised upon a coded body
*hallucinator: a creature of simulacrum*
-what is wrong with the social media stream addict? a transport going nowhere; addictive, artificial, and beside oneself; [genuinely clean or drug free ~=? being exposed to existence, placing one's body in the grips of a temporality that pains]; phantasm of lack in abstinence; (like drugs they are) linked to *a mode of departing*, to desocialization, (like the activity of writing) nonproductive and somehow irresponsible, being-in-drugs (being-in-Facebook) supposedly resists the production of real value (incapable of stabilizing the truth of a real world); figure of drifter/dissident: obsessed and entranced, narcissistic, private, unable to achieve transference; movement of the simulacrum without address;
speed: going nowhere fast

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

[Campbell] on marketing theory

bacteria: entities that threaten our secluded sovereign cleanliness

our ideas of bacteria are shaped through the filter of advertisements for antibacterial products


[*]climate change: “[t]he moment I turn the engine of a car and ignite the 165 million-year-old microscopic fossil faunae, connecting me to the 35 billion ancient barrels that are drilled, fracked, refined, and transported every single year. Climate change is in the 100 trillion objects that are in, that are the Earth, traversing the stomach lining of the Burmese python and the Atla[...]

[...] understanding integration and crisis in medicine ==> to wrap our heads around the way later-dominant cybernetic and structuralist theories located the individual in the world

bodily metaphor [in] integrations of domestic societies

the integrated, disintegrating human body:
•a new site of meaning and care
•subject for new analogies of body biological and body politic
•object of direct experimentation


story of the human body (at once social & biological)

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

question of technology
--locational--> where does the technological take place?
(and when?)

Heidegger --> (latecomers were) addicted to technology
“under what conditions we could arrive at a free relation to technology?”

Heidegger problem with addicted --> *addiction is content with what is merely available* (it never surpasses this limit) =/= anxiety


Avital focus on the *chemical prosthesis*

in war, drugs become another piece of equipment --> taking the pill: technologizing oneself into the war machine

heroin comes from heroisch

technically calibrated culture

drug --> hallucinated exteriority

electronic/drug culture --> (Nancy + Blanchot's) désœuvrement: without an end or program, an unworking that nonetheless occurs


how the *prosthetic subject* is constituted
(Junger's drug, Heidegger's tech, Benjamin's hashish, de Quincey's opium, Duras's alcoholizations:) a saturated text, pushing beyond the materiality of the book though not into any ideality

the right to drugs + the supplementary interiority that they produce

there has never been a war on drugs that is not carried by another type of drug (religion, patriotism, oil, TV)

history of narcotica ~= history of culture

[*]intoxication: (names) a method of mental labor that is responsible for making phantoms appear --> mnemonic apparatus

“you have something in you that must be killed” ==> ambivalent stimulant/tranquilizer

body proper regains its corruptible organic status
self-medication and vitamins become the occupation of every singularity

drugs explore fractal interiorities (=/= seeking an exterior transcendental dimension)

renunciation چشم پوشی، ترک، کناره گیری، قطع علاقه
(addict = nonrenouncer)

virtual reality
cyberprojections

(Dasein's) dependency: a state in which anxiety is still bound

*mimetic poisoning* (of pharmacodependency associated with literature, as sedative, as cure, as escape, etc.) --?--> relationship to law

(our French heritage --> Flaubert: “a thinker should have neither religion nor fatherland nor eve[...]

[...]anxiety is still bound

*mimetic poisoning* (of pharmacodependency associated with literature, as sedative, as cure, as escape, etc.) --?--> relationship to law

(our French heritage --> Flaubert: “a thinker should have neither religion nor fatherland nor even any social conviction”) *thinking = radically rupturing*

drugs forced decision upon the subject --> de Quincey

opium: the transparency upon which one could review the internal conflict of freedom (+ encounters the abyss of destructive jouissance)


war against pain

higher forms of drug


*(like any good parasite) drugs travel both inside and out of the boundaries of a narcissistically defended politics* ==producing==> a lexicon of body control and a private property of self

drug's virtual and fugitive patterns
they have a secret communications network with the internalized order


/> Madame Bovary = clinic of phantasms


everything said about technology can be applied to drugs: acceleration, speed, inertia, the third interval

drug/medicine ==>
•deaden the pain
•separate from a poisonous maternal flux
...
•hallucinated plenitude
•pure communication ~= transcendental telepathy

(have in mind that) any substance can function as a drug


“It wasn't clear then whether the body was private property or not, whether the authorities could legislate zoning ordinances, or whether pleasure and liberty were values freely exercised upon a coded body.”
-Avital


my work over the etymology of the signifier --> moon index
(i shoot up trash fiction)


(Freud) *pain is imperious* متکبر

(failing) to meet the requirements of an authentic alterity
(we are) into forgetting and the simulacrum (=/= truth)uth)
•hallucinator: the creature of the simulacrum (par excellence)
(trafficking in) abstract forms of forgetting

the poor
the body-broken
the racially hallucinated other


chemical prosthesis (mushroom or plant) responds to a fundamental structure

drug addict --> a mystical transport going nowhere
drug addict offers her body to the production of hallucination, vision, or trance
--> going nowhere fast


being exposed to existence = placing one's body in the grips of a temporality that pains --> addictive = artificial, beside oneself


drugs --linked-to--> a mode of departing, to desocialization [without the assurance of arriving anywhere] (~= activity of writing) =/= production of real value


...movement of the simulacrum without address (or, in another idiom, without purpose, point)

Nietzsche was the first philosop[...]

[...]t of the boundaries of a narcissistically defended politics* ==producing==> a lexicon of body control and a private property of self

drug's virtual and fugitive patterns
they have a secret communications network with the internalized order


Madame Bovary = clinic of phantasms


everything said about technology can be applied to drugs: acceleration, speed, inertia, the third interval

drug/medicine ==>
•deaden the pain
•separate from a poisonous maternal flux
...
•hallucinated plenitude
•pure communication ~= transcendental telepathy

(have in mind that) any substance can function as a drug


“It wasn't clear then whether the body was private property or not, whether the authorities could legislate zoning ordinances, or whether pleasure and liberty were values freely exercised upon a coded body.”
-Avital


my work over the etymology of the signifier --> moon index
(i shoot up trash fiction)


(Freud) *pain is imperious* متکبر

(failing) to meet the requirements of an authentic alterity
(we are) into forgetting and the simulacrum (=/= truth)
•hallucinator: the creature of the simulacrum (par excellence)
(trafficking in) abstract forms of forgetting

the poor
the body-broken
the racially hallucinated other


chemical prosthesis (mushroom or plant) responds to a fundamental structure

drug addict --> a mystical transport going nowhere
drug addict offers her body to the production of hallucination, vision, or trance
--> going nowhere fast


being exposed to existence = placing one's body in the grips of a temporality that pains --> addictive = artificial, beside oneself


drugs --linked-to--> a mode of departing, to desocialization [without the assurance of arriving anywhere] (~= activity of writing) =/= production of real value


...movement of the simulacrum without address (or, in another idiom, without purpose, point)

Nietzsche was the first philosopher who --Avital-->
1. to think with his body
2. to put out the call for a supramoral imperative


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

we are implicated inscribed disarticulated and reresignifed by technological prosthesis
there is no outside to technology
there is no off switch to technology
wonderological tracks of technology

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

how much nature has to change before our descendants cease to be human?
about when in the course of evolution our ancestors became human?
(unanswerable good questions)

if the human is not the one consuming, who is?

animals consume
(numinous[...]