[...]f these particular notions of nature

the question of model, what is the model for what, what is similar to what?
****how do we do comparative thinking? comparative thinking depends on similarity  judgment and difference judgment, and depends on good-enough models, and depends on a certain kind of rhetorical work of *crafting tropes*
 --> figures of similarity/difference:
  by similarity, or
  by contiguity, or
  by part-whole, or
  ...
(this is ‘building’ *among* us)
(how do i decide to compare two things? Shirin and Ophelia, etc)

models are built rhetorics
history of models
the power of models is that they are not the ‘same as’

circuits of meaning and power that flow through (materials and bodies)

mondial ~? situated knowledge
the idiom ‘situated’ makes people think ‘local’ (instead of global)
by situated she means the ‘knot’ which always means some place and somewhere, but that someplace/somewhere could be in materiality a distributed digital network. the situated is always open. the point is that it is not nowhere and no place.


epidemic friendly

the flow of disease are major international research matter

eco-feminism, veganism is for Haraway is genocidal position, a position that advocates violence, a position dedicated to the destruction of ways of life and living beings including animals, [a position that] *concise all working animals to being nothing but evidence of the destructive and violating imposition of human will on natural stuff*, and “that domestic animals of all kinds are victims and demonstrations of human hubris گستاخى, and they have been made into tools” ~= an extreme developemnt of liberal theory --> the (work) animals are not self-defining subjects, are violations and victims, and should not exisit, except as:
•heritage-animals
•rescue-animals
•wards of guardianship
(my work on ajayeb and question of heritage has been exactly against that position)

the radical anti-food-industry position is a radical liberal theory turns all working animals into (at best) *heritage-animals* ~= animal to be preserved as much as possible separate from human use --> “all human use is bad”
(--✕--> we know that the question of use and instrumentalism cannot for mortal finite beings rid out of liberation theory and practice)
[for example the disposition of the film How to Train Your Dragon: The Hidden World, where at the end dragons are better off their human partners ~ kabutar ba kabutar baz ba baz کبوتر با کبوتر باز با باز]

**killing is not something mortal beings can avoid** (us or them)

*the human beings have regularly and in complex ways produced other living entities as killable*
[category of killable: a killing that doesn't quite co[...]

[...] regularly and in complex ways produced other living entities as killable*
[category of killable: a killing that doesn't quite count as killing]

killing your pet when she is too sick = a judgment in responsive relationship that is not equal

to say that “meat culture everywhere and always are acts of violation” is wrong

“post-”, the notion of ‘surpassing’ that is inevitability built into the “post-”, is in our way politically
the project of critique : finding that point of violation where you can say “got you!”, ‘I nailed you’ --> the practice of critique = to define what we are against }==> develop political movement that are fairly self-certain about what we are against ==> you will find yourself (perhaps) property addressing a particular issue but having no ability *to make political connection* (~= to think beyond the category) --> you find yourself crippled

posthumanist think of themselves as “better than”, more in possession of a “real” understanding of the nature of contemporary world, beyond the critique of technology

the politics of it all...

[we have never been -->] human : being on the side of the one who developed technology to realize intention of their mind in the matter [= The Iron Man]
=/= what it is to be people
we don't need fancy epistemological justification (such as posthumanism), people know the world in ordinary ways and we can learn from eachother, in all the (cultural, historical, power, wealth) differences among us [@Leo] --> ***partial translations happen all the time***
to take the risk of making a mistake --[the only way you can]--> affirm something positive : the positive knowledge pins on the possibility of mistake --(@Setareh; Goda wants to avoid mistakes?)

(learning from Foucault:) power = actual arrangement of the world (and not something ‘out there’)
(learning from Derrida:) responsibility is about the excess of it all (and not the irony of it all [*irony: incongruity of expectation and occurrence])
(learning from biology about:) differences organize themselves by ecologies (and not by binaries) --> ecologies have many scales (of temporality and physicality)***

scientific research + artistic research + contemporary philosophical critical inquiry ==> *topographies of difference* [--> important for Goda's use of the term “privilege” flattening differences]
(“+” are exchange zones, i am learning their differences of idioms)

[apass = partners locked into mimesis]

(my problem with the idea of) privilege: a special right, advantage, or immunity granted to a particular group or individual --assume--> the only way for a particular demographic to advance is at the expense of another
•communism which was a form of collectivism (defined itself against privileges) wiped out large populations
•it is easier to poli[...]

[...] “wild facts”
facts that won't hold still
fables
fables of ajayeb, creatures of imaginations, (im)possible worlds

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

your institutional hacks


three things to consider in my work:
projection, immersion, and synthesis

seeking to be at once inside and outside the topic

the issue of topology -- what remains invariant as a result of transformation

suggestive power of the figure

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

synthesis =/=? genesis (to originate something, to design)
genesis =/=? apocalypse

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

in research, contrast between method and subject, is a tool
(in studying natural history)

in critique, contrast between effect and affect, is a tool
(assumed quality of the object and one's own named experience)
[these tools are perhaps cognitive objects]




Enlightenment as cultural European phenomenon versus a scientific British one

(the theatrical function of natural philosophy in the England Enlightenment)

the function of natural philosopher in 18th century was to use experimental science machines to turn inert matter into active power, light/fire/heat/etc. to lecture an wealthy and polite fee-paying audience, in order to save them from irrationality, that inside all matter there is life and power, and that life was divine.

(however all this was all swept away in the industrial revelation)

William Herschel, an amateur natural philosopher discovering Uranus 1781
(Enlightenment was all about people changing their disciplines)
project of constructing a new theory of heavens

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

*i can't give you a direct grasp but i hope i can give slowly accuracy

*the ‘details’ of grasping
(zoom in the ‘grasp’)



from contingencies to certainties


i spend so much time with painting and computers, which were about compositions and hacks

i think there are few fields/figurations/skills we need to get good at: rhetoric, biology, aesthetics

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

trope - something other than its literal form

adding an adjective or replacing a name, (one-way movements?) -- let me tell you the story of:
*knowledge --to--> expressed knowledge
*knowledge --to--> knowing
*reality --to--> manifest realities
*real --to--> real enough
*islamic --to--> islamicate (“islamic” has always been a ‘range’ rather than a ‘binary switch’. things become more or less “islamic” in popular/proper belief)
*nature --to--> visual nature
*culture/civilization --to--> collective (emphasizing operation of gathering or composing and heterogeneity of the assembled)
*muslim countries[...]

[...]ty] and in telling practices => (re)materializing your empirical objects =/= generating reliably-managed microworld)
-found objects are objects with which we inhabit worlds (or microworlds of our practices)
-(not claiming to occupy an) ontological no-man's-land outside of the microworlds --> my frame is no more free of metaphysics than any other
-towards an ongoing untidy recursive theory --> keeping our objects, concepts, and insights in a state of generative transformation
-which “affective economies” animate our own bodies as artist and as people?
-what feelings inform our works?

staying with linguistic differences (in each of our stories or praxiography) is a way of investigating the ontological commitments embedded in language.
ontological --> worlding --> how language participates in shaping our lived worlds in some ways and not others.*** “it is not common for speakers of a language to examine what type of material objects their language commits them to.” (Verran)

solidity of found objects, in my case, the graphs and images i am making about ajayeb --> the graphs now reiterate for me as rituals in my research microworld.
with these graphs i am trying different ways of arranging space, time and matter when speaking a *sentence*. ...each language figures space, time, and matter into different kinds of objects. in my writing tools with ajayeb, what type of material objects my language, or Hemedani or Qazwini's language, commits us to? my graphs are “spatiotemporal particulars” and “sortal particulars”. trying to talk about ontological assumptions embedded in the English (and any other) language. the diagrams are *rigs*. i am using rigging instead of framework. --> clever technological rigs, are provisional constructions, setup for a specific myth and dismantled after. sometimes old rigs are reused or repurposed for new rigs.
-resist peaceful naturalization
-uncomfortable software
-building/creating technologies as one way to do ontological politics (in postcolonial context)
-my experiments with ajayeb:
 -(the danger in using) computer software to archive ajayeb's or ajib knowledge =/= lively collective memory tool
 -the software that is slick and seamless runs the risk of the digital media appear as *self-sufficient representations* (<--✕--> living context)
 -archived and frozen in time
-sorting operations

(if i continue with digital tech in reading ajayeb i have to ask) how the digitized ajib knowledge can resist appropriation and translation into an idiom that will not sustain its metaphysics****
◦powerful relational work that numbers (also? = =/= --> => etc.) perform -> “numbers are a particularly smooth and manipulable meaning-making tools. they hide their seams well. they are slick and trustworthy” (Porter) --> they are “materialized relations” (how can we tell a story of relation[...]

[...] extraction of wealth among us)
•Morton's causality-story
•brain/body story --> where the “move” came from?
•Sina's “standing on the shoulders of giants” --> knowledge/continuity, role of authority and humility in science ----[http://www.sinaseifee.com/giants.html]
•Sina's 3 little pigs --> architecture/tech/ echics of encounter --> story of the center and periphery ----[http://www.sinaseifee.com/pigs.html]
•“weapon fathered man” --> Kubrick's african genesis, technology + prehistory (in postwar period) “tool ==> man”
•
fables popular in apass:
•“a work [of art] should speak for itself”
•“the very last stage of the creative process is purely intuitive” --> when people say they stop “reading” or “knowing” when they want to create artwork
•“look really hard inside yourself for what you really want”
•“you are an agent of change” that means art or thinking or being ought to be operative, active, transformative, (even destructive) and that is “political” [--> this fable in found in language; ---> go to Barthes’ fable of the woodcutter]
•




no need for “conflict” nor “hero”
(in the way we give feedback, relate, narrate, story, and tell eachother our matters of care and concern, and where we create zones of attachment; both in your “art work” and the mundane everyday of ‘getting on together’ --> interrupting one's own framework)

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

#workshop, on question, feedback method, to improve the questions we ask each other
-what are the questions (i could ask) that make you the most articulate?
-the question that asks what are the good questions that offer an interesting becoming for those to whom the question is addressed
-to ask: does this apparatus has stakes in docility or availability?
-more interesting questions ==enable==> more articulated answers ==> more articulated identities
-asking (questions) (is not about ‘you want to know,’) is about constructing interest ==> chance of interesting answers
-asking about the differential productions,  “=/=” or “=” or “==>” in each other practices. these assessments are propositional and poetic remarks, guessing the artificialities that we live with, not finding of matters of fact
◦asking about particularizations (تخصیص) and generalizations (تعمیم)

**literature begins, Blanchot writes, “at the moment when literature becomes a question”** (this is completely different than asking or question-marking in literature) [...] this question “is posed to language by language that has become literature” (the question that the meaning of the text asks is the question asked by literature; [of course at the moment of reading]) [then what is a text before becoming a question? complaining? revolution?]--%(negation wishes to realize itself.)

--> Rorty's critique of Descart[...]

[...]l” [--> this fable in found in language; ---> go to Barthes’ fable of the woodcutter]
•




no need for “conflict” nor “hero”
(in the way we give feedback, relate, narrate, story, and tell eachother our matters of care and concern, and where we create zones of attachment; both in your “art work” and the mundane everyday of ‘getting on together’ --> interrupting one's own framework)

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

#workshop, on question, feedback method, to improve the questions we ask each other
-what are the questions (i could ask) that make you the most articulate?
-the question that asks what are the good questions that offer an interesting becoming for those to whom the question is addressed
-to ask: does this apparatus has stakes in docility or availability?
-more interesting questions ==enable==> more articulated answers ==> more articulated identities
-asking (questions) (is not about ‘you want to know,’) is about constructing interest ==> chance of interesting answers
-asking about the differential productions,  “=/=” or “=” or “==>” in each other practices. these assessments are propositional and poetic remarks, guessing the artificialities that we live with, not finding of matters of fact
◦asking about particularizations (تخصیص) and generalizations (تعمیم)

**literature begins, Blanchot writes, “at the moment when literature becomes a question”** (this is completely different than asking or question-marking in literature) [...] this question “is posed to language by language that has become literature” (the question that the meaning of the text asks is the question asked by literature; [of course at the moment of reading]) [then what is a text before becoming a question? complaining? revolution?]--%(negation wishes to realize itself.)

--> Rorty's critique of Descartes's way of asking questions

we have to be careful with our practice of questioning, because we often end up privileging a group of people by attributing it to “higher” levels cognition and of being “critically” in the world (=/= animal, nonpeople, other people with other ways of being in/with the apperceptive world that don't use the technology of questioning, as it is crafted historically and naturalized in the west for the univerasal method of ‘knowing more’)

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

#workshop, reading group
•reading as passionate betrayal. (hunting for precious empirical details, refigurative, reparative, poaching, reading can be a betrayal of textual authority and an act of survival)
•addressing /present* differences, not already pre-figured differences
•(condition of friendship, staying close to the text) staying close as a reader, as someone who could hold the text of the Other, receiving it in the withdrawal / Entzug  (drug rehabilitation)
•i am in no position o[...]

[...]alient words that come to glow different than others. but the way they become highlighted is not due to some idea of significance of the text but because of my--the reader's--interests, past readings and educated meaning-associations. this mode of reading is not at all suggested to newbies in literature, sorry but this requres some degree of advancement in one's abilities and skills of writingreading, that means the reader already enjoys an ongoing well-articulated interest before coming to a particular sitting with a piece of writing, and this means the rhetorical reader's encounter with the text is highly situated and is not a blind date. in this case reading is a radical meaning-making practice full of adventures and preparations, drawings and graphs, diffractions and detours, connections and risks of (mis)understanding in certain ways. this ‘reading’ looks very much ‘writing’ alike.
-the reading becomes *rereading past writing*, re(past)ed(writ)ing, a reading that has writen itself in palimpsestic lines. in a Derridean sense: (one is equiped with the question) “what is writing itself (in this text)”?
-two speculative spheres meet in rhetorical reading: one of the text and one of the reader, but they have to ‘stick’ to one another, the stickiness of your reading matters in consequential ways. this is against the idea that we read and each understand personally whatever.
•my second issue with ‘close reading’: there is no correlation between the speed of reading and comprehension/apprehension

*reading practices*
ontology usually decides what reading is --> *book-binding is reading. editorial compositional reformating and remodeling of the space of the text is reading.

(Stewartian) reading that happens in the writing: you can't do any kind of exegesis of the reading تفسير, rather: *you have to become related to the reading in what you are writing*


in research:
•skills of reading and writing
•(more abstract) skills of conceptualizing and analysing

@apass: begin with the generation of research question ==> importance of language
(you flag the importance of language whenever research is marked by question. “?” is a linguistic construct)

•the skill/craft is to select a research question that works better for certain descriptive purposes (than does previous tools)
•(realism:) research question <==outcome== different concerns and emphases

rigor of conceptualization : quality of an access to part of a world “out there”

research method:
•“mapping into knowledge” : co-fabrication between the researcher and the diverse others engaged in the process --> (problem of) ‘positionality ==> data’ (the idea that the researcher produces knowledge or “facts”)
◦positionality ==?==> politically correct jargon in artistic research environment [has positionality backfired into a lang[...]

[...]ocesses.
-one of our strongest ethical obligations is curiosity


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

[Nietzsche]

(in writing) if i could choose i would promote something that comes close to the texture of the softening that opens and glides, allowing for sudden shocks and slippages.

the personality 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 wa[...]

[...]w how to say if we don't pay attention to the silence of the other inside us?”

literature, is then understood as the experience of risk, chance, the undecidable =/= pathos of resolution


(in Western ethical, political, and literary traditions:) responsibility: a matter of articulating what is known with what is done =/= (Keenan:) *responsibility*: an asymmetry or an interruption between the orders of cognition and action

fable --> an exemplary *allegory of decision* (~~> installing or restoring subjectivity)
fables open abyssal aporias:
•to teach ‘singularity’ it offers ‘comparison’
•to underline ‘independence’ it resorts to ‘necessity’

[(the experience of) aporia =?=> morality, politics, responsibility =/= when the path is given]--> Germany is moving towards the removing of aporia [<-- a general panic popular in sci-fi]
(the very condition of possibility of) *responsibility*: a certain experience of the possibility of the impossible ~ aporia }==> the impossible invention --> *responsibility must be an invention*
[-Germany's notion of law: like any idea of law, are not by themselves motivators for morality or immorality, it is really upon (human) culture to do that.]


fable ==> possibility of another kind of reading --> exposure to something that breaks with the regimes of meaning and sense


politics of difficulty

...to fall back on the conceptual priority of the subject, agency, or identity as the grounds --✕--> we have politics because we have no ground

(Keenan suggests) “deconstruction” is not offered here as an antiauthoritarian discourse, an attack on grounds, but as an attempt to think about this removal as the condition of any (political) action }~= democracy


(according to fables) responsibility begins in the bad example (--> the concept of conflict ~=> the ethics and[...]

[...]t you are not --> reader is you are asked to compare yourself with the raven (follow its example)
}--> fable of responsibility = a story about language and its danger (raven may be like an eagle, but it is not an eagle) --> “know your name + do what it say” --> *responsibility: the response to the name by which one is called* --> the idea that *supposing & knowing* belong to one and the same homogeneous system*

(the art of) supposition: disguise, false knowledge (guess, surmise, premise)
--or--> ungovernable and unrecoverable force of *positing* (position or imposition)

(generation of the pure name in fable of the eagle and the raven:)
non-symmetrical movement from nameless bird --to--> birdless name (a wingless not-eagle)


why fables are important? <-- others and their traces are always working within us already, in a space and time that cannot be reduced to that of consciousness (or self-presence)
•profound linguistic or rhetorical complexity of the call and response

the raven resounds (it does not just start talking) <-- it starts with the others: eagle, wether, shepherd

Lacoue­ Labarthe --> identification (the self-becoming of the Self) has always been thought as a matter of examples (+ their appropriation) --raven--> (paradoxical impera­tive) “imitate me in order to be what you are”

wolf in sheep's clothing (Aesop's “A Case of Mistaken Identity”)
a wolf thought that by disguising himself he could get plenty to eat. Putting on a sheep­ skin to trick the shepherd, he joined the flock at grass without being discovered. At nightfall the shepherd shut him with the sheep in the fold and made fast all round by blocking the entrance. Then, feeling hungry, he picked up his knife and slaughtered an animal for his supper. It happened to be the wolf.
-->  a character that does not belong to one can involve one in serious trouble
r />

[*]fable: (name of the) *literary thing* that aime to *teach responsibility* --Keenan-->  self-understanding of the free subject (<--fable--we are exposed to something in language that troubles the possibility of that understanding)

[in my lecture performances with] fable [I aim to] offer an allegory-of unreading, of reading without limits and without guarantees --> freedom

governmental concepts:
•subject
•agency
•will
•choice
•freedom
•rights
}--deconstruction-->  limitation of ethico-political responsibilities

for Keenan: **question of respon­sibility = question of freedom**

the free community of rational beings cannot simply be (regulatively) invoked

calculable & programmable law

responsibility: (names the predicament in which) *coincide the necessity/inevitability of action & the failure of law*

•pol[...]

[...] 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 foraging pattern, thereby fundamentally changing the biological politics of the body.)
-(example: Emily Martin)


points in SK:
1-finite partial perspectives
2-split and contradictory self
3-objectivity (--> positioned rationality, object of knowledge as an actor, mutual and usually *unequal* structuring, it is about taking risks)


how and why Haraway as a feminist fights for a better Primatology?


(Barad on) Situated Knowledges: are not merely about knowing/seeing from somewhere (as in having a perspective) but about taking account of how the specific prosthetic embodiment of the technologically enhanced visualizing apparatus matt[...]

[...]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 foraging pattern, thereby fundamentally changing the biological politics of the body.)
-(example: Emily Martin)


points in SK:
1-finite partial perspectives
2-split and contradictory self
3-objectivity (--> positioned rationality, object of knowledge as an actor, mutual and usually *unequal* structuring, it is about taking risks)


how and why Haraway as a feminist fights for a better Primatology?


(Barad on) Situated Knowledges: are not merely about knowing/seeing from somewhere (as in having a perspective) but about taking account of how the specific prosthetic embodiment of the technologically enhanced visualizing apparatus matters to practices of knowing
-(Haraway's) move from *optics* [a politics of positioning, in Situated Knowledges] to *diffraction* [an optical metaphor for the effort to make a difference in the world, in Modest_Witness]


Katie King: “apparatus of literary production”: a matrix from which “literature” is born.
...the “facticity” of biological discourse that is absent from literary discourse and its knowledge claims. ----> Are biological bodies “produced” or “generated” in the same strong sense as poems? (biological body ~= poem)
“material-semiotic actor”: the object of knowledge as an active, meaning-generating part of apparatus of bodily production

bodies as objects of knowledge are material-semiotic generative nodes.
“objects” do not preexist as such --> Their boundaries materialize in social interaction. Boundaries are drawn by mapping practices.


world =/= mother/matter/mutter
world ~= coyote (a figure of the always problematic, always potent tie between meaning and bodies. world as coding trickster.)

(feminism) movement rooted in specification and articulation (of [different kinds of] ‘elsewhere’) =/= (assumption of the right or ability to) identities and representation (of identities)


#workshop reading SK (for apass)
Which version of “realism” are you talking about? Recollecting truth and objectivity are activated whenever a ‘point of view’ is produced among other metaphors that we use in our practice and thinking in techno-scientific societies. In this group reading session we are going to study one of the most stubborn and pe[...]

[...]br /> how and why Haraway as a feminist fights for a better Primatology?


(Barad on) Situated Knowledges: are not merely about knowing/seeing from somewhere (as in having a perspective) but about taking account of how the specific prosthetic embodiment of the technologically enhanced visualizing apparatus matters to practices of knowing
-(Haraway's) move from *optics* [a politics of positioning, in Situated Knowledges] to *diffraction* [an optical metaphor for the effort to make a difference in the world, in Modest_Witness]


Katie King: “apparatus of literary production”: a matrix from which “literature” is born.
...the “facticity” of biological discourse that is absent from literary discourse and its knowledge claims. ----> Are biological bodies “produced” or “generated” in the same strong sense as poems? (biological body ~= poem)
“material-semiotic actor”: the object of knowledge as an active, meaning-generating part of apparatus of bodily production

bodies as objects of knowledge are material-semiotic generative nodes.
“objects” do not preexist as such --> Their boundaries materialize in social interaction. Boundaries are drawn by mapping practices.


world =/= mother/matter/mutter
world ~= coyote (a figure of the always problematic, always potent tie between meaning and bodies. world as coding trickster.)

(feminism) movement rooted in specification and articulation (of [different kinds of] ‘elsewhere’) =/= (assumption of the right or ability to) identities and representation (of identities)


#workshop reading SK (for apass)
Which version of “realism” are you talking about? Recollecting truth and objectivity are activated whenever a ‘point of view’ is produced among other metaphors that we use in our practice and thinking in techno-scientific societies. In this group reading session we are going to study one of the most stubborn and pervasive phantasms in art and sciences, the figure of objectivity, with the Donna Haraway's 1988 essay ‘Situated Knowledges: The Science Question in Feminism and the Privilege of Partial Perspective’. This reading focuses on politics and epistemologies of location, positioning, and situating in our power-sensitive conversations, and what does it mean to become accountable and responsible for one's own noninnocent translations. We begin with her essay on the 2nd of February and talk about each of our practices in particular continuing on the 9th.


she wants to re-figure, not disavow, objectivity

“story-tellers exploring what it means to be embodied in high-tech worlds” =/= technophobia

technophilia is narcissistic : the notion that man invented himself and that man is involved in some kind of narrative of technological escalation whereby the objectification of human intentionality in the world has finally surpas[...]

[...]e inebriated Poros, “the personification of plenty,” who is always in opposition with aporia, (~ snafu before aporia,) “puzzlement, which breaks with the logic of identity,” and thus defining aporia. The result of this union is Eros...
poverty + {plenitude × aporia} ==> eros : {agency of passivity + resourcefulness}
1-metaphysical inquiry begins from ‘aporia’
2-rationalist inquiry begins from ‘a priori’
3-empiricist inquiry begins from ‘tabula rasa’ (hakim's beginning)
/
/
4-mystical inquiry begins from ‘affective a posteriori’ (effect, wonder, heyrat, tahayor)


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

sci-fi is imagining the elsewhere inside mortality. (==> feminism stakes in SF)

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

*make a series of studio photos with white clear backs, two different genders iranians having a physical/verbal fight or some sort of aggressive encounter

*the idea is to write a script for a movie or short series, combining the historical 14th century Iran with the 14th century imaginal beast fables from the ajayeb. the camera creats a non-exotic continuation between the two

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

[with Kenney]

-how to let emerge a seriousness as collective matters of care?
-how to stimulate pragmatic questions about how to craft relevant knowledge?

speculation is all about pragmatism


capitalist speculation : “one must speculate to accumulate” =/= relating & narrating

scientific speculation & venture capital ==> big epistemic/financial pay-offs or costly dead ends [=/= (Stengers's notion of speculative) *being at risk with ones claims* =/= received notions of authority or rationality]

(an abstract challenge:) to bring specificity and imaginative traction

*speculation is a more feral practice
(wild) speculation [always improper] =/= proper science : rational production of univerasal knowledge
-speculation is not about what there is but what there might be
-speculation is on the side of the possible =/= probable (--> Stengers)

speculative operations (quietly) insist that *another world is here* (--> my ajayeb) =/= the smooth operation of business-as-usual (,, interrupting it)

for my ajayeb, how can i carve out a space to nurture my idea? --> nest-building --position/place--> digging out a bit of earth

*speculative empiricism : scientific + narrative
working with ajayeb so that it might stimulate a specualtive empiricism for composing more livable worlds --> ajayeb's storied biospheres

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

the notion of ‘magic’ in popular TV series, such as ‘Harry Potter’ franchise and ‘The Magicians’ among many others, and instrumentalization. magic as information technology that is completely instrumentalized. the capital[...]

[...]ot-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
(2) systematizes and stabilizes the external universe



***factuality is not intrinsic, it is rhetoric (that we live wi[...]

[...]m]



#create identity research center for/with my work
1. harem (حرم)
2. ajayeb (عجایب)
3. wortsalad
4. erklammern (with Foad)
5. san'at-e mojarad-sazi (صنعت مجردسازی with Foad)
6. garden (باغ)
7.


#what am i learning from Hiwa's Chicago Boys project?
history, recent region departures, study group, music, jam, more and more people together with their voices and stories, faces, sing, play, discomfort in instrument, tour, collectivity, sojourn in stage, conviviality, cover song,
-when i look at the videos of the project i feel like i want to do or be part of something like that, i want those qualities, i want the way people are looking and feeling like there.

#i am learning from Kohn that the survival is complicated, from Haraway that world works by excess and therefore filled with hope, with Sennett and Delanda a better account of socio-material history, from Ahmed a different understanding of psychoanalysis, from Barad poetry and argumentation, from Scher the effort needed to become interested, from Kenney that there is no need for a “standard language” to describe your interventions or to produce a body of knowledge about your matters of concern,

(this is one place that i am recognizing and foregrounding a binary structure:)
•women in my life: Avital, Haraway, Ahmed, Scher, Barad, Despret, teaching me science and art, attentive modes of differential reading and writing, practices of care and concern
•men in my life: Serres, Sennett, Delanda, Levinas, Anand, teaching me a non-guilt-driven knowledge of history and past, a different mode of remembrance which provokes a different mode of response and responsibility


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

alive --[]--> dead --[]--> ancestor

what provokes storytelling?

(Harawayian) inhabiting ==> responsibility --> alignment

(a split-self at home with) contradictions ==> dealing with situated knowledge }--> this is about ‘ongoing’

note to self: not to throw away the contaminated concept that we have, (for example ‘human intentionality,’ ‘human rights,’ etc) *but to hold on (while knowing how contaminated it is) to any concept (which are always unsettled) until it gets a particular (situated) job done
(which job i am try to get done with my good and bad concepts?)

where are we headed with our syntax?

“-scene” : the ‘now’ of the species [--> pleistocene image] also, a sharp change in the graph/diagram [https://en.wikipedia.org/wiki/File: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*]
[...]

[...] (06.04.2017) %notes after my apass endweek presentation:
•my implicit focus and energy on the body and its organs of gesture that animates us
•loving telling you what i read
•giving you what i don't fully understand =/= gift from above
•(in lecture) to allow language greet the unverbalized

(it is about) organizing my memory
(it is about) that which comes to (my) mind, and “things” coming to minds
(it is about) the things I am told
__[these are perhaps other names of cognition, affect, memory, semiotics, history, inheritance, figuration, interface, thing-relations, huntology,]
__in our shared space where we let eachother in the effect of our languages, I want to practice what comes to mind when I stand in front of you and your work, ask myself ‘what else’ comes to mind? in a sense, my project on ajayeb is that kind of training

also in apass i want “to catch you in your acts”
it is my privilege to recognize you (as...)

asking:
1- what do I know?
2- what am I told?
3- (how getting good at to) explain what somebody else said

1- the first question has no clear answer, what i know is not placed somewhere in me, it is always an articulated matter of ‘with’ or in interaction with, it is a sym, changes before i can grasp, knowing is done always with a figure or a thing, it includes all sorts of optics and technologies, (affect theory, media theory, epistemology,)
2- the response to the second question is also not clear, i am not sure what i am told, i don't remember or hear, what i am told is infolded in what i know, (when i started with my islam lecture series i was testing the waters of these two questions and the possibility of staying with them without freaking out of ambiguity or ploting an answer)
3--> #cat's cradle


#on hypertext note:
i am becoming skilled at looking at my notes:
{(1) what are the *skills necessary* [=/= tabula rasa (of the reader, of the audience) of the communo-capitalism's standard of “user-interface"--the strange idea that the interaction and reading doesn't need or must not need learned-efforts or skills, that it should be “easy” and “effortless” --> fallacy of the unskilled listener.] to engage, interact, and get involved with the interface, data-set, grammar, and literacy of (my) reservoir? }--> ** let's ask that question with every apparatus that engages us into desire, movement, articulation, ...
skills --> to become ‘literate’ in this particular way --> situated knowledge includes this situated literacy and skills of reading particular to the object of “text” (in that case how do i address my interest in the pervert reader? the skills of the unlearning*)
the skills necessary for my work to work comes with time, attention, and desire ~-=>? #harem (=/= ladies room)
--> (2) this skills of (my) reservoir, what[...]

[...]ek 7] digital media:
•Flusser on hypertext / “Does Writing Have a Future” (chapter: Supertext, 6 pages)
•Bolter / “Writing Space” (chapter 3 Writing as Technology, 13 pages)


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

#workshop little fables of practice, second day storytelling
(proposed initially to Lili:) #imagine and describe an alien world where its populace don't practice ‘knowing’
with this practice we get into questions of (--without directly addressing/announcing them we will provoke a better understanding of what we might think of them:)
•knowing --> (the inseparability of) knowing, being, and doing
•the ‘suppos’ of the supposed to know
•rhetorics, and intrinsicality (“on the inside”)
•response --> (‘knowing’ =) differential accountability =/= differential responsiveness
•environment
•description (discursive significance)
•world, and sense-making
•geometry (and -metry)
•(intelligibility and) materiality enacted --> question of discourse
•epistemology
•conceptions of space and time
•reflection (as a pervasive trope of knowing) [mirroring, imitation, reflection, tropes of “sameness"]
•material discursive evolving
•mattering; matter and intelligibility, episteme and techne, macro and micro,
•

the workshop is in a way about the trope of knowing, ontology of knowing

(ways of) knowing entangled with mode of being
(with which creature?) matter's dynamism is intrinsic to its biodynamic way of being (--Barad--> for brittlestar everything is intrinsic)
(creatures that) constantly changing its geometry and its topology --> ongoing reworking of bodily boundaries
(our, and an alien critter's “it”’s) discoursive practices: boundary-drawing practices by which it differentiates between “itself” and the “environment” ==> making sense of its world [--> that is why i am interested in the (better?) articulation of “differences” (= boundary-making practices, our “differential productions”) that we are making, as a way of getting into eachother discourses ~~and--> (its) ongoing materialization --> *differential materialization* (is discursive; Barad)]
•patterns of difference
•I am against the ‘frictionless narrative space’ (in the absence of the dominant story) where “everything” (therefore nothing) is possible

(the workshop engages in thinking) intertwined practices of knowing and being
[this practice of storytelling might be relevant for those invested in questions of: knowledge production, speculative theory, situated bodies critique, situated knowledges critique, being ‘of’ the world,]
-to think creatures/beings that have evolved in intra-action with their environment
-to question and examine the ontological issues: the locus of knowledge is presumed never to be too far removed from the human.[...]

[...]br />
another round of the workshop could be: #imagine and describe an alien world where there is no ‘mediation’ or activities that are not ‘mediated’

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

because of working on ajayeb, i am becoming a “definitionist,” or “definitionologist” (not in the classical sense of concept theory)
a definition i give is a local abstraction, even when it is making boundaries for a dispersed or global concept, it is still a situated knowledge. that means it might be categorical but not applicable outside this particulare niche of space and time, whether it is in a bar in a conversation with Eszter or when accessed in my hypertext

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

committed to the imperative of the Rig, things not to do in the pop-up book:
•use as ironic: incongruity in expectations of what is ment and what it will mean in advance
•use to symbolize: as a way of not dealing with sujet supposé savoir
◾use of anamorphic gaze: a non-diffractive optical system
--> to be careful (or keep in check) with sequential palindromic notion of pop-up book, to deal with the parsable seesaw motif inherit in the pop-up book Blickmaschin
•use hylomorphic: assumes form is inscribed onto passive matter (by an agent with a design in mind)
•

(relevance should be worked) non-ironic non-symbolic non-anamorphic non-palindromic non-hylomorphic (?)

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

towards writing the end of apass dossier
•practices: workshops, (bow and arrow,) ajayeb.net, rigs --> pop-up book, notes, routines, excess,
•trajectory: bibliography, wonder, ongoingness, ontology,
•productions: study as artwork, reading as artwork, bottom-top approach to writing,
•findings: every research practice: must include “body image”, must include “the image of creativity” especially if you are iranian, must employ ontological attention to differential productions, must rework decompose redefine its root-metaphors, must give extensive equipment list, must trace its social connections in a wider ecology of practices, must include a critique of technology,
•moments of composition: a scene animated by some quality, or... taking place as accidents (or not)

key literature, magic wands:
1st stage:
•Richard Sennett: Flesh and Stonne --> learning about body image
•Manuel Delanda: A 1000 Years of Nonlinear History --> learning about material histories
•Eduardo Kohn: How Forests Thinks --> learning about semiotics
•Timothy Morton: Sublime Objects --> learning about ontology
•Avital Ronnel: (lectures and articles) --> learning about poetics
•Donna Haraway: (lectures and articles) --> learning about rhetorics
2nd stage:
•Martha Kenney: Fables of Attention --> *rationality: mixture of the highly rational and the highly fantastic
•Karen Barad: Po[...]

[...]of memory, and affect
•patterns of remembrance =/= event recall
•

three childhood memories, stories, from elementary school:
•the mime of “you think (too much)”
•the weird pro hit on the coming ball
•peeping into the toilet
•

my childhood recognizing:
•filaments (hypha, hyphae, تار) of spider webs
•patterns of ants
•motion color blurings --> that present is “physical if the eye is quick enough” (Stevens)
•

the ways i was engaged as a child in scope-apparatus, micro-macro scales


what other stories, remembrances of the past are possible?
-different apparatuses of attention, reconstruction, and storytelling, that are equipped to hold diffractive patterns of ‘that which comes to mind’


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

can we care for “iranians” without “for iran”?
(i can't care less about Iran)

>


perhaps artistic research is all about playing cat's cradle (=/= autism) : (you have all sorts of limbs, even phantom limbs) you must learn sustaining the rhythm of accepting and giving, (collaborative) patterning (that requires passion and action) [this is one skill that matters a lot, what i have been trying to teach myself above anything else in the last years] [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 prod[...]

[...]brances of the past are possible?
-different apparatuses of attention, reconstruction, and storytelling, that are equipped to hold diffractive patterns of ‘that which comes to mind’


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

can we care for “iranians” without “for iran”?
(i can't care less about Iran)

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

perhaps artistic research is all about playing cat's cradle (=/= autism) : (you have all sorts of limbs, even phantom limbs) you must learn sustaining the rhythm of accepting and giving, (collaborative) patterning (that requires passion and action) [this is one skill that matters a lot, what i have been trying to teach myself above anything else in the last years] [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 *{alar[...]

[...]r /> (Haraway take on the ways we) may enginner as a species now (tech, syntax, etc.)


to refuse the story of the apocalypse + (still) recognizing the depth of the trouble
--> Freud's thanatos غريزه مرگ, a death instinct, (it is a deep, instinctual lure:) *a perverse pleasure in believing in inevitable failure*


*transference is descriptively very apt for what goes on in artistic moves [<-- to be careful of]


**to risk a feeling of (despair, of...)

the ways some of us risk things intellectually and emotionally different than each other


prima donna: doing whatever one does without any particular effort to nuance anything


*multiple impossibilities
learning from religion, the ways of which the name of God has become an impossible category. both catholics and muslim shia (#islam) are wellprepared for feeling this way, some kind of recognition of impossible thing. let's take that “being good at recognizing and affirming impossible things” and bring it to the name of women. that means as soon as you name what you mean by ‘women,’ you have told some kind of really impossible lie.
(how my muslim trained sensibilities are working and mattering in my ajayeb research? ways to respond to *the deadliness and the irreplaceable liveliness of religion* [کشندگی و سرزندگی یکتای مذهب], a semiotics with implosion of sign and flesh)--> (i am so happy that) i cannot not know what it is like to be in a believing community (a faith-based community)***


...out of your own particular little historical traditions


*because my research is about ajayeb it can never only be about ajayeb*


you can't do feminist theory without paying attention to the details of women lives
your mode of attention to women in the world ==(shapes)==> your mode of attention to:
•the way databases get set up
•the ways interdisciplinarities get crafted
•how you think about tools and genomics


my main point of my project has been about getting better at how to inherit your histories without trashing them*** (even figuring out how to inherit a history that you don't want to inherit)
(Islam, shyness, kindness, ajayeb, Iran, stuttering, being all too ready to find complexities, )
•to become relaxed about predigested version of ‘this is what ajayeb is about’ (or Tasavof, etc.) --> ‘what is going on there’ (in ajayeb) is so built-in to ideologies of many kinds (of progress, deep ecology, of history, and so on)
•to build a little taxonomy (in apass)
•working to give up the series of self-certainties around secularism ==> giving ways to talk to the religious ones : getting to grasp what the world looks like in faith-based communities (=/= check-list of dogma)
•category thinking: get[...]

[...]ره --?--> passport : آنچه موجب یادآوری شود --> آنچه موجب دخول شود
a legal document describing an agreement between parties less formal than a contract
[1994 U.S.-North Korea nuclear pact, the MOU between Bush and Kerry for 2004 debates,]

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

batlagh باتلاق



it is (perhaps the most) important to help transform (your or my) ‘wounded-child’ to ‘wonder-child’ (--> @Hoda)
[the image of the wonder-child in all my workings]***

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

•accumulative: gradual increase as a whole, someone/something doing the accumulating, emphasis on the process of accumulating
•cumulative: nongradual successive additives, associated with that which is accumulated, emphasis on the result
ad- (“in addition”) plus cumulare, “heap up”, from cumulus, “heap”

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

[we need] ability to move from ‘close attention’ to ‘gestures’ and actions on the material world, all the way to an assortment of ‘artifacts’ able to enhance cognition, sensitivity, and sociality

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

Stewart

surge of signs + capital + sensoriums of public culture --> matter & image

images, when circulating things, suddenly enter the senses --> literally make sense ==> look and smell of an incipient vitality --> immanent intensity or force ~ affect

#my coin: two-sidedness of things, virtual meeting actual, seeping edge of potentiality

common sensate affect --> shock --> “continuous trembling that haunts the stable gaze” --> images and sensibilities that constantly exceed (reason, order, and common sense) #telegram

Affect, is about something is happening, something capable of impact
•sometging half noted out of the corner of the eye
•something in the commonsense world
•
(that which escapes/exceeds enclosure) --> it can be put into words[?] --> to become a figure of vitality and even freedom[?]*** @Iranians

[i welcome the reprieve (rokhsat, رخصت, a temporary relief) from] symbolic gridlock

“affect gathers its force to make image touch matter” --> image's power is the power of synaesthesia =/= collection of named “feelings” (invented in discourses of morals, ideals, and known subjectivities)

(let's study how [in Iran] raw materials are formed and exceeded -- sudden and lingering intensity of things) (which darvaze/دروازه/gate we can't and which سوراخ سوزن / surakh-e suzan / hole of needle we pass through)
[i am having always multiple books open, at least two, is that how connection occur for me? #simultaneity]


(Stewart) “I remember childhood as a collection of arresting images”
that hinge on sensory details and open onto luminous scenes of affect [--> Fehe[...]

[...]lose attention’ to ‘gestures’ and actions on the material world, all the way to an assortment of ‘artifacts’ able to enhance cognition, sensitivity, and sociality

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

Stewart

surge of signs + capital + sensoriums of public culture --> matter & image

images, when circulating things, suddenly enter the senses --> literally make sense ==> look and smell of an incipient vitality --> immanent intensity or force ~ affect

#my coin: two-sidedness of things, virtual meeting actual, seeping edge of potentiality

common sensate affect --> shock --> “continuous trembling that haunts the stable gaze” --> images and sensibilities that constantly exceed (reason, order, and common sense) #telegram

Affect, is about something is happening, something capable of impact
•sometging half noted out of the corner of the eye
•something in the commonsense world
•
(that which escapes/exceeds enclosure) --> it can be put into words[?] --> to become a figure of vitality and even freedom[?]*** @Iranians

[i welcome the reprieve (rokhsat, رخصت, a temporary relief) from] symbolic gridlock

“affect gathers its force to make image touch matter” --> image's power is the power of synaesthesia =/= collection of named “feelings” (invented in discourses of morals, ideals, and known subjectivities)

(let's study how [in Iran] raw materials are formed and exceeded -- sudden and lingering intensity of things) (which darvaze/دروازه/gate we can't and which سوراخ سوزن / surakh-e suzan / hole of needle we pass through)
[i am having always multiple books open, at least two, is that how connection occur for me? #simultaneity]


(Stewart) “I remember childhood as a collection of arresting images”
that hinge on sensory details and open onto luminous scenes of affect [--> Feherlofia/Fehérlófia 1981, Son of the White Horse film. (we must resist calling this film “psychedelic”)

“[...]family as a viscerality through screen images of”

...sudden, repetitive eruption of images of alcoholism, accidents, violence, cancers

*technologies of family, church, law, and nation* (lay confident claim to affect as a capturable content of known and expected “feelings,” but affect itself--that which surges into view along the jumpy border of the actual and the virtual--is their raw material and their only renewable resource. Stewart)

(a sidestep? what) brings an uncanny, alien presence into the field of vision

*an object insists on being seen* (through the tricks of trauma, through the seductions of compulsive beauty,, , ) ~~--> aesthetic event of the senses [@Hoda]

spectacular graphics of disaster

watching: inhabiting the power of the tuned-in spectator; [...]

[...]ng (cherkin چرکین) alienation
--*--> vitality of the game itself

the image on the screen <--(game)--> the walking simulacrum of social life

the loop of the citizen as consumer

***Mimesis in a State of Shock*** @Hoda
-the link between shock and a cushioned recluse is direct, seductive, and mimetic

“When affect makes its jump between the visible thing, the idea, and the social sensibility, it can leave in its wake uncanny connections between otherwise disparate states of arrest, like shock and recluse گوشه نشينی” (Stewart)


@Hoda: affect jumps into view as the shock of an unassimilated trauma

cocoon room
holing up in your living room ==> “out there” ==> search for the arresting presence

spectrality and concrete substance

(?when am i) “relaxing” the jumpy move of affect

*Stewart's “jump of affect”
tactile image --(satisfies)--> move of affect --(actualizes)--> something tempting/haunting
-affecting presence at rest
-[in glamour magazines] models frozen in time and space stare back at you in a scene that stages the jump from fantasy to actual body/image and back
-jump from ideal to matter to ideal

-what to wear as the magic of affect itself

copy ~= contact

movies, ads, malls, car phones, daydreams,

modernity's mimetic machine


(“middle class” [or what people thinking as “Iranians"] is not just a “norm” it is a) *womblike space of affect* (where sentimentality and interiority becomes tactile, where ideals and materiality grow to excess,) (imploding under the weight of its own literal embodiment,,,)
-(it is an affective space) where the hegemonic claim *to channel trauma into beauty* is actualized:
•sensible, solid accumulation, family values, colorful decor, techno-gadgets, daily lottery,
•constant stimulation of the senses (--> synaesthetic images, sounds, touches, and smells)
•circuitry of circulation itself


تأثر ta'asor, نتیجه‌ی عواطف natije-y avatef
affect (~= vitality/hope) ~/= (nightmare image of) soical entropy

the big, beautiful, basic, intensely sensate commodity-to-live-in

in Iran:
•(the ‘public space’ or) “outside” ==> a “wilding” scene of crime, chaos, drug-addled monsters, danger, disease, and decay
•“inside” --overflowing-with--> scenes of aesthetic connection
}--> anxiety is the ground over which they (both) march


(modernist) image-affect of the new and clean and up-to-date

the feeling of being in the middle of something big and inevitable, watching it unfold
#my dreams


the labor of looking

“Movies made for women imagine a picture--perfect scene of [...]

[...]ind and ‘what it thinks' = its “objects” (flimsy شل و ول and tenuous رفيق as they are) ~-> the light on in the fridge when you close the door
-Heidegger (towering through) is a correlationist who asserts that without Dasein, it makes no sense whatsoever to talk of the truth of things, which for him implies their very existence--for him idealism, not realism, holds the key to philosophy. (Heidegger's tool-analysis: when equipment--which for all intents and purposes could be anything at all--is functioning, or “executing” [Vollzug], it withdraws from access [Entzug]; that it is only when a tool is broken that it seems to become present-at-hand [vorhanden] --> is this what Femke is proposing to apass?)

Descartes uncritically importing the very scholasticism his work undermined

[*]epistemology:
•how can i know what there are (or are not) real things?
•what gives me (or denies me) access to the real?
•what defines the possibility of access?
•what defines the possibility of possibility?


•Einstein discovered a rippling, flowing spacetime
•Tarkovsky discovered the ‘sensuous material of film stock’ --> ssoci
•Husserl discovered something strange about the objects: no matter how many times you turned around a cion, you never saw the other side as the other side --> the #coin had a dark side that was seemingly irreducible


Morton's (technology of what we know) hyperobject is his sense of an asymmetry between the infinite powers of cognition and the infinite bening of things, yet he doesn't evoke descriptive practices, which could be helpfull--he is missing something, here: “the gap between phenomenon and thing yawns open, disturbing my sense of presence and being in the world.”
“[...] i cannot locate the gap between phenomenon and thing anywhere in my given, phenomenal, experiential, or indeed scientific space” --> Xiri's problem
he disagrees with: (from Plato up until Hume and Kant) that there is some kind of dotted line somewhere on a thing, saying “cut here” --so he concludes: “things are themselves, but we can't point to them directly.” =/= nonrepresentational theory, Stewart is much more useful. we can see Morton's taste for (a masculine) sublime in modeling his hyperobjects

flat ontology: there is hardly any difference between a person and a pincushion. and relationships between them, including causal ones, must be vicarious (نيابتى) and hence aesthetic in nature


(no) realism that only bases its findings on “ontic” data

scientific discoveries are necessarily based on a decision about what real things are

*disaster [ontologic] taking place against a stable background [ontic]*

causality after Hume and Kant : causality as a feature of phenomena, rather than things in themselves ==> humans are not totally in char[...]

[...] -a formal logical system with its content targeted at the real things
-all their statements are analytic
=/= synthetic statements (propositions are true by how their meaning relates to the world)

‘natural sciences’ using tools from formal sciences and validated by ‘peer review' = refereeing = *the process of subjecting somebody else's work*

issues with artistic feedback that i have directly encountered:
•our abilities for observation are questionable (--> apprehend what you notice)
•our abilities for induction are questionable (--> movement from observation)
•our abilities for inference are questionable (--> connecting with something other and elsewhere)
•our abilities for questioning are questionable (--> risking what you know + constructing interest)
}--> feedbacks are performative, perspectival, descriptive, discoursive, affective, fabulous, rhetorical, allegorical, experimental, speculative, agonistic, antagonist, sadistic, funny, rude, brute, masochistic, direct, sympathetic,


[two (organic?) ways of learning:]
**learing through networked syntax: meaning emerges as network, something new must be interconnected to others, cognition works in the network: a subject matter must be linked to dozen other things in order to be congnized ==> something disconnected from their network is something meaningless موضوع‌ها به صورت ارتباطات ذهنی مرتبط با هم [--?--> mental intelligence: cannot learn something random]
=/=
**learing through syllable, unconnected unit of something new (an arbitrary syllables هجا‌های بی‌معنی) can be cognized without previous links [--?--> linguistic intelligence هوش زبانی, can learn new language easy]

}--> [although i am against and strongly hate arbitrary syllables] perhaps we need both, because sometimes internalizing an alien syllable (via linguistic intelligence) might nest and flower their own random meaning networks, in a way that is not possible in mental intelligence



according to behavioral neuroscience, psychology soon will have been a myth
the move to the “hard” and biologically inspired science about consciousness-related processes {constitutive reductionism: ‘brain activity ==> mental processes'} =? end of psychology (and therefore: end of art? -because both always create *speculative molds*) --> which discipline will install an *understanding the psyche*
economically--> neuroscience will grow while psychology shrinks
[everything will depend on which reductionism you ascribe to them]

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

ideology: wrong questions

[parable of two side of a coin] tolerance = other side of harassment
(--Zizek--> the pseudo concept of) tolerance actually means “don't harassment me”

when you lack concrete po[...]

[...]lization --> anti-bureaucratic creativity of artist --> postmodern capitalism: ([pretends to be] no longer hierarchical bureaucratic but) creative interactive autopoetic

(@Leo:) ethics =/= morals
*ethics --> my consistency with myself, fidelity to my own desires (which is transvaluated as external and part of social system)
*moral --> the symmetry of my relation to other humans (which is transvaluated as individual and internal, “don't do to me what you don't want me do to you”)
being immoral out of principle, to act in a certain way as part of a fundamental existential choice.
being immoral (destroying men's lives) while being truly ethical (faithfull to her chosen path)
(Nietzsche, the philosopher of) *immoral ethics* (=/= unethical morality)

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

[*]death drive (inerested in fucking, cannot being-with): *to lead organic life back into the inanimate state*, to return to an inorganic state (-we are talking symbolically not biologically) [=/= eros (interested in love, life, sex, and being-with, the world is very vivid to eros)]
-->{image of the eskimo piercing through the ice and snow}--> *Destruction as the Cause of Coming Into Being* (for the subject for whom the world is prosaic matter-of-fact =/= vivid)
-(we live in a society that we are no longer interpellated -->) does death drive and archive drive have to do with one another? destruction and archiving...
-girl with the red dancing shoes, undeadness of Laurent, wanting to see himself in the image of that which cannot be destroyed (!!), his unbearable *nostalgia for a lost harmony* [followed by Hoda and Arjang] (-is that why they negate love? because they cannot love but still want to be alive: [the drive] to remain alive after they are dead)
(their relation to the city night:) they drive, Trieb, [in a Lacanian sense: all drives are partial to the death drive (because:)
1- every drive pursues its own extinction
2- every drive involves the subject in repetition
3- every drive is an attempt to go beyond the pleasure principle, to the realm of excess *jouissance*(: enjoyment experienced as suffering @Sana)]
(death drive =/= dying)*
with death drive we are at the dimension of the undead (spectral undeadness is the domain of the drive) --> “horrible fate of being caught in the endless repetitive cycle of wandering around in guilt and pain”
(Lacan:) deep inside they desire to return to the preoedipal fusion with the mother's breast (--?--> to ‘touch’ without love, ‘will’ without desire)
‘death drive’ belongs to the suicidal tendency of (symbolic order of) narcissism : (turning ‘libido’ into a) representation of indestructible life
(in the neurotic's fantasy of the subject with death drive) there is no connection with object <== object is defined as the Other's demand --> they have to ‘fuck’ them
-accourding to Zizek: there [...]

[...]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 useless

impossibility of having an interview with iranians (myself included): [<==? chaotic subjectivity]
deflection --> dodging: not giving meaningful answers : gradations of non-answers you are receiving
taking a keyword, repeating it, sounds like answering the question, introducing a nonsequitur to trip up the host
==> more confused & less informed

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

#project Puchberg landscape Austria
shifting baseline syndrome: reshaping the landscape and forgetting what was before ==>{ (new) reality = shaped and ruined landscapes
(Emirates was for me such reality of shaped ruin)
admiring one landscape and its biological entanglements (Puchberg Austrian meadows, with it cows and horses, place of beauty and leisure) ==entails==> forgetting many others --> ‘forgetting’ (~ privileging one assemblage over others) ==remakes==> landscapes
(yet) ghosts point to forgetting, show how living landscapes are imbued with earlier tracks and traces
( specters in grasslands...)


in apass (i can't pose problems until) we must address these question:
•European heritage of creating conviviality شادمانی قابل آمیزش (and very good at it)
•the idea of democracy as a political project اکثريت نجيب (soft ways of being together)
◦secularism of artistic research دين ناوابستگى (registers of logos)

[most of the times our collaborative research artistic practices explicate ‘soft ways of being together’ ==> a condition in which no one knows bet[...]

[...]is zone (and as traumatic as it might be) it was neccesory and necessitated by the system that was pushing you forward, it pushed you toward a place of error and blindness and forgetting

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

practice of *worldly thinking* with Stewart
vivid pragmatics
weird robust realism of deobjectified deliteralized things =/= ajayeb
to correspond with #telegram media
constitutive differings

teenage: self-division between the move to surge out in a risky worlding and the labor of return alone and weighted

festering + sheltering

“When everything else has gone from my brain—the President’s name, the state capitals, the neighborhoods where I lived, and then my own name and what it was on earth I sought, and then at length the faces of my friends, and finally the faces of my family—when all of this has dissolved, what will be left, I believe, is topology: the dreaming memory of land as it lay this way and that.” Dillard > Stewart

rock-solid otherness

sitting on the granite curb... --Stewart--> sitting on a threshold of expressivity
(Stewart's) intercorporeal intermundane world =/= dull naturalism

(dead matter =/=) the capacity to correspond with a multiplicity of continuous worldings that are both plastic and dense --> grounds us

indeterminate lines of force ripple across the phenomena of a field --> materiality ==> ‘our thought: multidimensional contingent overdetermined’

**we remember in stories of accidents, sledding, and labors**


emerging in circulations (or)
resting in stone (or)
the facades of strip malls

compositional writing: an associational register (of connections and differences) that worlds object-reals [real: a tangle of elements thrown together in a radical composition]

social-material world = composition = prismatic --> for people who are:
•attuned to them (or)
•identified with them (or)
•hostile to their existence (or)
•tired of them (or)
•excited to see their outline on the horizon (or)
•sharply excluded from them (or)
•

the way Attar (in the labor of a worlding) write in Tazkirat al-Awliya : describing a saint's biograpphy, is a world, is a compositional node
matter-form worlding landscape and event --> the saint is is sent into a spin
a perspectival agency --> things jump into relation + unglued
Tazkirat al-Awliya: energies distribute across a field of subjects-objects-bodies-trajectories-affects

accrual and loss

...realm of killed off things

perception, context and cause
located nowhere in particular (or)
in some paranoid hyper-place

under what spell did things happen or half-happen or start to ha[...]

[...]ting on a threshold of expressivity
(Stewart's) intercorporeal intermundane world =/= dull naturalism

(dead matter =/=) the capacity to correspond with a multiplicity of continuous worldings that are both plastic and dense --> grounds us

indeterminate lines of force ripple across the phenomena of a field --> materiality ==> ‘our thought: multidimensional contingent overdetermined’

**we remember in stories of accidents, sledding, and labors**


emerging in circulations (or)
resting in stone (or)
the facades of strip malls

compositional writing: an associational register (of connections and differences) that worlds object-reals [real: a tangle of elements thrown together in a radical composition]

social-material world = composition = prismatic --> for people who are:
•attuned to them (or)
•identified with them (or)
•hostile to their existence (or)
> •tired of them (or)
•excited to see their outline on the horizon (or)
•sharply excluded from them (or)
•

the way Attar (in the labor of a worlding) write in Tazkirat al-Awliya : describing a saint's biograpphy, is a world, is a compositional node
matter-form worlding landscape and event --> the saint is is sent into a spin
a perspectival agency --> things jump into relation + unglued
Tazkirat al-Awliya: energies distribute across a field of subjects-objects-bodies-trajectories-affects

accrual and loss

...realm of killed off things

perception, context and cause
located nowhere in particular (or)
in some paranoid hyper-place

under what spell did things happen or half-happen or start to happen and fail?

Stewart: theory (drawn through writing) = compositional attunement

difference and repetition (+ potentiality and loss) ==> realsals

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

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[...]

[...]ifferent language than here)


romantic relationship:
dopamine --> love + hot sex [--> pleasure-related cognition]
anterior cingulate cortex --> empathy + comfort [--> impulse control]



برون افکن بنه زین‌دار نه در مگر کایمن شوی زین مار نه سر
revisit sanaat tashbih simile
tashbih not as alude but as description (literal)
مار نه سر mar-e noh-sar ~/= world
mar-e noh-sar is not a simile for the world (of the reader) but it describes a particular world that is in the image of mar-e noh-sar

haft modaber هفت مدبر

jealousy as affect --underlying--> Farsi ghazal 

ابومعشر بلخی Abu Ma'shar Balkhi
الهی - فلک نور
اثیری - ۸ فلک آسمانی
هیولانی - جزء زیر قمر

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

***don't read (or make) theory as a means of empowerment*** (a tool to fight or flight oppression)

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

[title]
king real

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

my problem with
•conceptual art: jumping (transcending) from material to meaning
•viscerality: every expression matters as long as it affects the viewer in the stomach




(call of) phenomenology: to return to the appearing of that which appears



political philosophy
political science
political art

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

in Tehran (?how are made) the boundaries of jorm (جرم =/= law), gonah (گناه =/= god), and ? (=/= norm)
--> norm, law, sin, akhlagh اخلاق



•[thanks to Gesellschaft =/= Gemeinschaft ==>] jamee جامعه society =/= ejtema اجتماع community = norm + place (+ identity)
◦ ejtemayi اجتماعی social =/= ejamyi اجماعی collectiver /> •tars ترس fear =/= ezterab اضطراب anxiety
•sharm شرم shame =/= khejalat خجالت shyness



آتش آب خشک را پر میکرد از آتش تر
ab-e khosht = piale
atash-e tar = sharab


tar تر = allude آلوده = sabok سبک


khosro shirin
tarof ghabl az bad o bira goftan

shenidan (niushidan) ~= fahmidan فهمیدن

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

*negative bias = the negative is more ture*
negative bias: negative stimuli elicit a larger brain response than positive ones
(can then negative bias explain racism? <-- we are shaped by negativity)
positive-negative asymmetry
(in trying to) make sense of the world --> focus more on the negative
bad ==> attention
negative news is more likely to be perceived as truthful
ambiguous stimuli rated as threatening --> survive

[...]

[...]yle
•Aristotelian style: actors are self-moving modular single-substance subjects with adhering accidents ==Haraway==> all else is ground, resource, matrix, screen, secret to be revealed, fair game to be hunted by the hero (<-- our video games are designed in this style)
•

others with reduced powers of self-direction: women, people of color, the sick, nonhuman nature --> need to be *patient*

(metaphysical fatigue)

***patience =/= passivity***

self-invisible transcendent subjects out on a noble journey to report on embodied nature

the problem of (pre-discursive:) believing that nature and society are really fundamentally there
--> conjuring tricks of establishing categorical purity (of nature, of culture, of nonhuman, of human)


(Haraway's three webs of discourse:)
1. cultural studies: a set of discourses about the (irreducible specificity of) apparatus of bodily/cultural production (=/= comparative culture studies)
2. feminist theory/project: view from the marked bodies (in stories, discourses, practices), where *the description of the situation is never self-evident* + need for an elsewhere
3. science studies: technologies for establishing matters of facts, ‘technoscience =/= science and technology’, artifacts with politics, science as practice + culture


can't cradle
one person can build up a large repertoire of string figures on a single pair of hands --> the figures can be passed back and forth on the hands of several players
--> *embodied analytical skils* [<-- my goal im apass]
--> making + passing on cultural interesting patterns
=/= making a tangled mess
=/= theory of everything (--> for example string theory, stc.)
=/= war game ==>{models of knowledge building, tropes for one's own practice}
=/= trials of strength passing as critical theory (~ heroic, agonistionistic encounters)

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

Delamont & Williams --> (Haraway's) thread metaphor ~= *metamethod*

(from) [analytical] tangled yarn ball --to--> [activist] can't cradle

Galison's intercalation [molecular interweaving] --> exposing an overt technology (the radar wants to be seen as both winner of war + advancing pure physics)
~/=
Haraway's weaving [textile dissection] --> exposing a covert technology (patriarchy, eugenics, colonialism, racism embedded behind the public face of conservation, education, biopolitical establishment)

biology = politics (by other means)

cyborg
•has no original eden it was banished from
•has no dust it can return to
==Haraway==> situated partial knowledges


gendering the laboratory ==>
•modest witness
•new forms of gender (male virility,)


touching the[...]

[...] trajectories” is about mathematical models (which to me are the secret of the success of science) but you are correct that it goes beyond that. All entities synthesized historically are individual entities: individual plants and animals; individual species and ecosystems; individual mountains, planets, solar systems, et cetera. Here “individual” means simply “singular or unique,” that is, not a particular member of a general category, but a unique entity that may compose larger individual entities through a relation of part-to-whole, like individual pebbles composing a larger individual rock. A materialist ontology of individual entities is implicit in Deleuze and Guattari and Braudel, so we must give them credit for that, then move on and invent the rest.


..rethinking of the disciplinary boundaries (without using labels such as interdisciplinarity, etc.)



we must take in mind that materialism is good to be enriched, but, materialism is not an ‘a priori’!

in my research in apass on ajayeb عجایب‌, can be theoretical yet anti-methodological?



...Marx is his interest in the oppressed, that is, his anti-Aristotlianism that allows us to conceptualize the self-organizing power of “matter” without the “meaning” that should overcode it.

Delanda: The political economy of Marx is entirely a priori.
[--Laclau--> essentialist conception of both society and social agency in Marxism <== holistic approache : a “founding totality” (expressed at the surface of social life) which presents itself as an intelligible object of ‘knowledge’ (in Marxism notion of ‘ideology’) =/= {relational character of any (social) identity + infinite play of differences}= discourse --> ‘the social’ always exceeds the limits of the attempts to constitute ‘society’;
& (in advanced capitalist societies:) identity = the unstable articulation of constantly changing positionalities, 'social agent = decentered subject’ --> how can we, then, say the subjects misrecognize themselves in this kaleidoscopic movement of differences? =/= (Marxism's notion of) ‘false consciousness’; can we do without (the concept of) ‘misrecognition’?
--> (Laclau suggests) the ideological* (~=? will to totality):
•misrecognition of a positive essence = ultimate suture (بخيه bakhie)
•nonrecognition of any positivity =/= ultimate suture
(society institutes itself <==) closure: nonrecognition of the infinite play of differences }--> ‘ideological ==> social’ ~(the social is impossible without some fixation of meaning) : “utopia is the essence of any communication and social practice” --!,]
[--Delanda--> (the mode of ‘downward thinking’ when we think in terms of) ideology (~ the established relations of a particular society constitutes people's identities) ~= intrinsic: the identity is created by relations {the fantasy of ‘seamless totality'} =/= (Deleuz[...]

[...]!,]
[--Delanda--> (the mode of ‘downward thinking’ when we think in terms of) ideology (~ the established relations of a particular society constitutes people's identities) ~= intrinsic: the identity is created by relations {the fantasy of ‘seamless totality'} =/= (Deleuzian) extrinsic: the relations are real but don't determine identities]

what are artists (particular <-=> general) propositions (Angebot)?
•proposition: a declarative that can be right or wrong =/= a sentence, grammatical entities
•exposition: a systematic interpretation/explanation of a specific topic
•disposition: an affective orientation, knowledge attitude
[Marx's ruthlessness: criticism must not be afraid of its own conclusions]


what are the sources of “value” in ajayeb?
(sun, photosynthetic, micro-organisms, etc.)
fermentation, photosynthesis, respiration

ajayeb is the (shared, individual, or experienced) “memory” of which organizational layer or process of which communities of practice?


rethinking “invisible hand”
(dynamic between supply and demand. “planning system”?)

... against ... the dualisms that have been transmitted to us in the history of philosophy (matter vs. meaning, micro vs. macro, inorganic vs. organic vs. social, realism vs. social constructivism, etcetera.) and argue in favor of a new ontology according to which “mechanisms are largely causal, but they do not necessarily involve linear causality”



Neo-Materialism =/= Creationism: matter is an inert receptacle for forms that come from the outside imposed by an exterior psychic agency: “Let there be light!”

--> matter has morphogenetic capacities of its own and does not need to be commanded into generating form.

one of the idealisms that have been generated by postmodernism: that we know already how all past discourses have been generated, that we have the secret of all past conceptual systems, and that we can therefore engage in meta-theorizing based on that knowledge



Delanda: I am not convinced that avoiding dualities is the key to a new way of thinking (particularly if one simply adds new ones: modernism-postmodernism, rhizome-tree, power-resistance).

reified generalities that do not really exist: The Market, The State, and The People.

The duality emerges when one ignores the zone of overlap and reifies the averages.

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

[in ajayebnameh عجایب نامه...] to map the morphogenetic changes of the real



... bewildering heterogeneity of registers in ajayebnameh عجایب نامه

... treating entities trafficking in the futures

active capacities of description

this is not a project of repopulating the social sciences wit[...]

[...]>
(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) technological solution to ecological crises


*renewing everything here and now* is first of all a religious passion
?@Leo


-what modernism did to science is worse than what it did to religion
it deprived it of its energy, restricting it, to *mere furniture of the soul* [--> Iron Man's idea of technology-human relation]

modernism's politicization of science


speaking of science scientifically ==> a scientific ‘worldview’ is deployed
speaking of religion religiously ==> a vague assemblage of pious moral vacuities is taken as an ‘alternative worldview’
}--> they both accept an* unscientific science* and an *irreligious religion*


Latour (quickly dissolving nonsense that accrues as one opposes ‘knowledge’ and ‘belief’):
•science = reference chain (what allow access to the far away) [nothing is out of the reach of reference chain]
•religion = presence (what allow access to the near)

science ~/= concrete, worldly, matter-of-fact, present-at-hand, domain of knowledge (<-- political activism has to work with that kind of knowledge)


what use is it to save your soul, if you forfeit the world? --> sci-fi's real frontier & Noah's project


the transcendence and transubstantiation of science

when nature enters, religion has to leave. in two equally fatal exit strategies:
•to limit itself to the inner sanctum of the soul
•to flee into the supernatural --> that religion will try in vain to imitate scientific instruments (<-- The Magicians TV series) + misinterpreted science [==> taking Bible as if it were geology book (<-- look at the rising Hollywood films that scientifize the events of Bible) -- projects of connecting religion to the world]

‘exit religion’: it will have lost any pretence of influencing the course of events, its impact will only be decorative

(Descola:) ‘naturalism’ is only one of four ways in which connections between humans and nonhumans can be established


contrasts:
*reference chain*
*reproduction*

(Latour use of the term) *contrast* = mode of existence

immutable mobiles: to reach something far away through long arrays of instruments, you need to make sure that *necessities and constants are transported* with as little transformation as possible ==> to “reach” those entities

geometry, mathematical entities, inscriptions of all sorts ==> carry heavy-duty immutable mobiles

(Hoda's immutable mobiles are: [?])

[*]matter = highly elaborated, historically dated, and a[...]

[...], religion has to leave. in two equally fatal exit strategies:
•to limit itself to the inner sanctum of the soul
•to flee into the supernatural --> that religion will try in vain to imitate scientific instruments (<-- The Magicians TV series) + misinterpreted science [==> taking Bible as if it were geology book (<-- look at the rising Hollywood films that scientifize the events of Bible) -- projects of connecting religion to the world]

‘exit religion’: it will have lost any pretence of influencing the course of events, its impact will only be decorative

(Descola:) ‘naturalism’ is only one of four ways in which connections between humans and nonhumans can be established


contrasts:
*reference chain*
*reproduction*

(Latour use of the term) *contrast* = mode of existence

immutable mobiles: to reach something far away through long arrays of instruments, you need to make sure that *necessities and constants are transported* with as little transformation as possible ==> to “reach” those entities

geometry, mathematical entities, inscriptions of all sorts ==> carry heavy-duty immutable mobiles

(Hoda's immutable mobiles are: [?])

[*]matter = highly elaborated, historically dated, and anthropologically situated hybrids***
(=/= ‘transportation of indisputable necessities through chains of cause and effect’ <-- a category mistake)

(for physicist:) “the ways we know the world = the ways in which the world behaves”
(less for chemist)
(not at all for engineer)


([in a way my work has been about investigating vectors and] *directions*) from knower to what is to be known

the beings of ajayeb face lots of causes and lots of effects


metaphysical consequences of evolutionary theory


***(Latour's positive veiw on) to be a Darwinian: you have to abandon the notion that all of those ‘organisms’ rest in ‘nature’ --> [*]organim: a hybrid production of representation & reference


*the widespread ideology of the *blind watch maker* : a blind cause acting from behind and reaching the optimum haphazardly
(has substituted the ‘mere transportation of indisputable necessities’ for *the risks taken by individual organisms to perpetuate, sustain, and reproduce themselves*)
&
*the widespread ideology of the *intelligent designer* :an intelligence dragging organisms towards the optimum by some predefined plans
}--> both are grounded in the *ideology of making and mechanism* ==>
•organisms are erased as individual actors
•organisms are transformed into the carriers if indisputable necessities
--> both tried to save individual organims from their apparent meaninglessness by adding to them an overarching narrative recited by an otherworldly divinit[...]

[...]grasp this world (and only this world) otherwise]

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

look at spec over the spectacular
(in ajayeb)

i can't give you a dialectical conclusion

maybe a mouth-full

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

[Paul Shepard]

our perception of animals as the language of nature in Thinking Animals and The Others; the “natural” way of childrearing in Nature and Madness; and the bear as a dominant sacred animal connecting people ceremonially to the earth in The Sacred Paw.

Octavio Paz reminds us: “The past reappears because it is a hidden present. I am speaking of the real past, which is not the same as ‘what took place.’ . . . What took place is indeed the past, yet there is something that . . . takes place but does not wholly recede into the past, a constantly returning present.”

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



[Corbin]

it is so dangerous to say any thinker, writer, artist, or phiosopher ‘was of his/her own time.’ nobody has ever been in their own time, never. we are constantly out of time.

things occur in Malakut, not in the time of this world.
it is a matter of interior history, exoteric in the etymological sense of the word, subtle history whose events do not take place in the exterior world of objects, but in the subtle world of lived states, events in the Malakut, in the world of the ‘Soul,’ in the ‘Heaven’ or the ‘Hell’ which man carries within himself.
(and this is precisely what is ‘changing someone's story’ is about. ‘let me change the rhythm of your story. let me change your history.’ ~= storytelling)
this history----interior wild facts----intermingles with his wills, and objectives itself in the web of exterior facts. these are events of ajayebnameh, Shahname شاهنامه, Qur'an قرآن, Grail Cycle and so on, the events of this history (inspire parables? and) make up sacred history (tarikh-e ghodsi تاریخ قدسی‌) =/= empirical historicity
*the question always remains:
-what *is of this world?
-what is the organ of perception?
-does oneself need to ‘belong’ to this sacred history in order to come to pass (in the Malakut ملکوت)? (being born in it, etc.)

[what was your fetish again? what was your Qibla قبله? what would be...]

platonic ideals, periodization of sacred history

ملا صدرا Mullah Sadra revolutionized the metaphysics of being, in reversing the order of priority of essence (mahiat ماهیت). he gives priority to existence (vojud وجود) : that means, it is the act and mode of existing that determine the nature of essence. the act of existing is in effect capable of multitude of degrees of intensification or of degradation.

(عجایبِ ajayeb-e) man: human-faced demon (ajene [...]

[...]ping) 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.<br />
colonization of discourse with rigor

The discipline of programming leads to a shift in perspective on traditional issues. It invites--or rather requires--one to adopt what [Daniel] Dennett (1968) calls the design stance toward the mind

{ instrumental epistemology of how something works =/=? discovery }--> how can we suspend this “=/=”

trials and tryouts

[Avital's] phantasm of testing(‘s groundedness and unquestioned solidity)

...time-zone paradox of freezing the future in order to plan, in another register, the time for working through computations.

what are the conditions for thinking ‘through a problem’?

[Avital:] ****“To offset the competitive quality of the research that is being clocked, more philosophy must be allowed to drift in, if only to demystify those ideologies of acceleration that relentlessly run down the slower-paced thinking and an ethics of hesitatio[...]

[...]ming of immense edifices and the permanence promised by contracts written in stone

register(s) of understanding


A new fold in metaphysics, testing--that is, the types of relatedness that fall under this term--asserts another logic of truth.

A kind of questioning, a structure of incessant research, perhaps a modality of being, testing scans the walls of experience, measuring, probing, determining the “what is” of the lived world.

i marvel at...


wonders of...
marvels of...
unheards of...
mazhar ol-ajayeb مظهر العجایب
Motehayeran-e متحیران, Tahayor تحیر ~=? to wonder
dar ahval-e... در احوال
dar khavas-e... در خواص
navader-e... نوادر
sefat-e... صفات


ta'ajob تعجب =/=? heyrat حیرت
the mode of attention in ajayebnameh is tuned by ta'ajob (wonder) away from Iranian mystic preferences over transfixation and rapture (heyrat)
which literary or (not)knowing positions are installed in these two (observational?) stations?
the subject of ta'ajob is moved otherwise
تعجب در باب امر قدسی‌ ta'ajob dar bab-e amr-e ghodsi, wonder in the matters of divine

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

Heidegger: die Wissenschaft denkt nicht
Derrida: links science to mourning and memory
Lacan: science is always there, ready to erupt, amaze or blow you away.


Husserl was perhaps the one most freaked out by the historical split (between science and philosophy--and art?)


...a matter of technological selfunderstanding,

...nor do I insist on sustaining the pathos that propels the images...

ethical and political issues are increasingly seem to have more to do with testing than questioning, hesitation, certainty

There is a test ... it claims and so it stands. There is the other test that crashes against walls, collapses certitudes, and lives by failure-lives by dying or, at least destroying.


The one register of testing offers results-certitudes-by which to calculate and count on the *other.*

the culture of Versuch, test or trial
(farhange kushesh, ghasd, sue ghasd, va emtehan)

(measuring and) testing that support, among so many others, political, religious, and educational institutions

testing has everything to do with the way the policing of political sites and bodies takes place, in modernity and with our experience of reality in general.

testing ~=/?==><--> the real
(elliptical circuit established between test & real)


Freud was working on to tests which are lost now: Aktualitätsprüfung to distinguish between reality and immediacy

Lacan has linked testing to the subject's creation of a fi[...]

[...]br /> this is about distributed agencies in “layers of locals and globals,”

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

my interests lies really with the ecological cosmologies in my neighborhood (iran, old, middle east, far east, past, present,)
that is why i was interested in the birds of Attar, pig of san'an, wolf of the pigs, crow of the partridge, and so on.
so things take positions in our bigger semiotic material world, there is never just a life animal on the plate, the chicken has become killable first through linguistic interpretive representation network of semiotic relations. so my question in the birds performance was that how the excess of meaning is related in actuality to the removal of corporeality in Attar's non-birdness Simurgh (سیمرغ) till the chicken in khoresh-e morgh (خورشت مرغ).

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

[Scott Gilbert]

(all organic beings have been formed on two general laws, according to Darwin:)
(1) unity of type and (2) conditions of existence --> inorganic? fire?
natural selection --> adaptation --> conditions of existence
embryonic homologies --> unity of type
==> “descent with modification” (or decent modifications)
[(embryology =/=) ‘fire’ could transform matters, “change” their class, their type and its unity --> “parvaneh sho!” (پروانه شو) Rumi مولوی wants embryology undermined?]

construct phylogenies
(phylogeny : branching out evolutionarily)


‘Haeckel claimed that Darwin's ideas included the progressive development of species. “Development and progress” was what characterized evolution. The explicit association of evolution with particular political, religious, and racial views became the hallmark of Haeckel's career. Haeckel proposed a causal parallelism between the embryological development and phylogeny. His “Biogenetic Law” that “Ontogeny Recapitulates Phylogeny” was based on the idea that the successive (and to him, progressive) origin of new species was based on the same laws as the successive and progressive origin of new embryonic structures. Just as the earlier stages of human development developed into the later stages, so earlier species evolved into the later ones. Natural selection would eventually get rid of the earlier species. (In the Welträtsel, Haeckel [1899] would also proclaim that the more evolved humans [i.e., the Aryans] would out-compete and eliminate the more primitive races.) To Haeckel, the evolution of the animal kingdom was the same as individual development not only because the laws behind each were the same but also because the entire animal kingdom was an individual. Here, he was harking back to the views of the Naturphilosophen of the previous century. In other words, the development of advanced species was seen to pass through stages represented by adult organisms of more primitive species.’ (The morphogenesis of evolutionary developm[...]

[...]s 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 --> knowledge-making

(Gilbert's) genomic fragment in the picture of mutual-benefit life --?--> metropolitan life insurance company
[--> *apparatuses of thinking* have thick trading zones between ecology and economics up to and including today, that is the mutal adaptation in real world, producing problems for us]

(how we go?) from one life-table to another life-table
(for example from mathematics of life insurance to population biology ~=> co-developement of disciplines; 19th century laboratories + practices of political economy;)
[matters of historical, economical, manegerial, capital, ]


(protestants that were never burnt enough)


we (always) remain in contamination [never in innocence --> be attentive to the tropes and will to innocence in each other act text]


in our questioning and studies we (must) remain enmeshed, in a historical conjunction[...]

[...]

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 --> knowledge-making

(Gilbert's) genomic fragment in the picture of mutual-benefit life --?--> metropolitan life insurance company
[--> *apparatuses of thinking* have thick trading zones between ecology and economics up to and including today, that is the mutal adaptation in real world, producing problems for us]

(how we go?) from one life-table to another life-table
(for example from mathematics of life insurance to population biology ~=> co-developement of disciplines; 19th century laboratories + practices of political economy;)
[matters of historical, economical, manegerial, capital, ]


(protestants that were never burnt enough)


we (always) remain in contamination [never in innocence --> be attentive to the tropes and will to innocence in each other act text]


in our questioning and studies we (must) remain enmeshed, in a historical conjunction, in a situated way of being “this way” and not “that way”

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

[Stengers]

[a kind of] writing (not writing down)

writing is an experience of metamorphic transformation

to discover how to be compromised by ajayeb Nameh
the ways we can be lured into desiring and trusting it

how the assemblages of ajayeb generate metamorphic transformations in our capacity to affect and be affected? --> to feel, think, and imagine

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

[Serres]

ajayeb, a time when transport and itinerary were only myth

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

[Anand]

the sanctity and blessing of Muslim saints was integrally linked to local ecology and topography

that sanctification of birds and stones alerts us to an Indic and Islamic vision of humans in which we are not separated from and hierarchically superior to nature. Rather, the boundaries that separate stones, animals, humans and gods are porous as well as being non-hierarchical--making possible a “lateral” moral aspiration, where birds and stones can be moral exemplars for humans.

The interlinked sacrality of both ecology[...]

[...]ome on the people scale. Different agential narratives enable different ways of responding and relating.” (Kenney)

postcolonial moments: “occasions for theorizing, for telling differences and samenesses in new ways” (Verran)


#to create ‘aerating’ (tahviyeh تهویه) in ajayeb, this includes:
/ crafting translations with ontological traction (enghebaz انقباض)
/ building empirical tools that make ajayeb's translation-work visible {#pop-up book}
/ translation --> *reconfigure sameness and difference*
/ staying with linguistic differences (in ajayeb) is a way of investigating the ontological commitments embedded in language.
◽ontological --> worlding --> how language participates in shaping our lived worlds in some ways and not others.*** “it is not common for speakers of a language to examine what type of material objects their language commits them to. [this also my question in iranian mystic mix,] rather the difference will be to notice as difficulty in translation.” (Verran)

(for me working on ajayeb is) **lingering in the space of difficult translations**
==> making recourse (motevasel shodan be متوسل شدن به) to a *world of common referents* (space, time, and matter)

[to continue thinking with Verran] on *durations*, *extensions*, and *resistances* (in ajayeb's case)
these three foundation objects need not to be saddled with the history of Western metaphysics and do noy require that common ground be located only in Western territory. “Therefore they offer more promise for cross-cultural translation than the more conceptually nimble [tardast تردست, zerang زرنگ -- like the CEN or google] space, time, and matter. Newborn and awkward to our ears, these strange terms announce themselves as translation tools.” (Kenney)


(thinking with Kenney / Verran:)
workflow on ajayeb:
1- tracing social connections (for which subjects is this useful? which ecology of practices?)
2- making equipment list (materials and methods, an expanded and complicated version of equipment-list, providing accounts of the material-discursive apparatuses that are materializing my empirical objects, =/= exercise in representation or audit hesab-rasi حساب رسی)
3- narrating the relation (re-materializing my found empirical objects, re-enacting the objects)


interpretive cosmology

(ajayeb's objects,) “They represent different storytelling practices that contribute to different kinds of worldings.” [...] (through my engagement,) “They stimulate more compositions and decompositions--stories that narrate different beings and different doings, none of which can claim final ontological authority, but that each to different (ontic) work” (hopefully!)
-worlding: a choreography that generates ontologies (Thompson) --&--> there is no self without a wo[...]

[...]
(work on ajayeb is about a practice of [writing] history as) *worlding the past*, to take the alterity of the past seriously and to be moved by textual encounter
-how can we not be subsumed by the sameness of the here-and-now? (collapsing of difference into sameness)
(my work on ajayeb is about) learning to tell better stories about the past*
*writing ~= (wonder:) a careful attention to differences in the practice of worlding the past. (demanding like a cat walking on our keyboard, interrupting you [Kenney])

(digital reading practices of) data mining =/= reading for the reactions of an implicit reader --> what the scholar of ajayeb (in the medieval) might have felt?


ajayebnameh is grounded in the history and materiality of scientific practices:
“Nature is neither knowable ...nor unknowable ...Nature is that about which ‘relevant knowledge’ may be produced. If we pay due attention to it, we can learn, discern relations, and multiply entities and ratios.” (Stengers 2011)

eliminativism: the belief that one story or one set of practices (usually called rational or scientific) can explain nature.

a materialist understanding of ajayeb demands an interpretive adventure of how, with matter (in Stengersian way), we get sensitivity, life, memory, consciousness, passions and thought... =/= inert or mechanistic notion of matter

which metaphors stage nature as “witty agent and actor”?

speculative commitment --> learn how to relate differently ~-> (help us) name what we are doing in new and useful ways**** (Verran)
the egg from outside it doesn't seem to be doing anything --> to give the egg the power to challenge (our) well-defined categories
-how can we relate to the egg without breaking it? (ontological + ethical) --> *pragmatism*: an art of consequences, an art of paying attention =/= the logic of the omelet justifying cracked eggs


ajayeb is all about the ***staging of nature***
{Latour:} reductionism offer an enormously ‘useful’ handle to allow scientists to insert their instrumentarium, their paradigms and produce a long series of practical effects.
(efficient handles =/= staging of nature)

we must learn to tell trickster stories {a speculative sense that activates possibilities for thinking, feeling, and knowing within coyote nature =/= a closed conception of “reality itself"} OR ELSE we will end up settling for a rather vague version of what physics claim to be reality [~= a generalized (==> irrelevant?) version of a specific form of authoritative knowledge --> that which “simplifies away our world in terms of idealist judgments about what would ultimately matter and what does not” (, Stengers)] ----> (who has ?) the power to explain, (who/what decides what kind is ?) relevant knowledge


[Stengers] (wonder has everything to do with s[...]

[...]gent and actor”?

speculative commitment --> learn how to relate differently ~-> (help us) name what we are doing in new and useful ways**** (Verran)
the egg from outside it doesn't seem to be doing anything --> to give the egg the power to challenge (our) well-defined categories
-how can we relate to the egg without breaking it? (ontological + ethical) --> *pragmatism*: an art of consequences, an art of paying attention =/= the logic of the omelet justifying cracked eggs


ajayeb is all about the ***staging of nature***
{Latour:} reductionism offer an enormously ‘useful’ handle to allow scientists to insert their instrumentarium, their paradigms and produce a long series of practical effects.
(efficient handles =/= staging of nature)

we must learn to tell trickster stories {a speculative sense that activates possibilities for thinking, feeling, and knowing within coyote nature =/= a closed conception of “reality itself"} OR ELSE we will end up settling for a rather vague version of what physics claim to be reality [~= a generalized (==> irrelevant?) version of a specific form of authoritative knowledge --> that which “simplifies away our world in terms of idealist judgments about what would ultimately matter and what does not” (, Stengers)] ----> (who has ?) the power to explain, (who/what decides what kind is ?) relevant knowledge


[Stengers] (wonder has everything to do with stories,) wonder incites storytelling
1 --> importance of narratives in our knowledge-making practices
2 --> politically robust narratives (that world us differently)


can the ontological be addressed without the ethical?
(feminism's answer is ‘no’) --> a materialism that is immediately ontological, epistemological, and ethical (=/=? Delanda's materialism)

ajayeb (+ my work on it ?) is a pragmatic project to fabricate a different kind of knowledge assemblage (Stengers > Kenney > Sina)
=/= (21st century) logics of capitalism
=/= toxic categories of modernity


i need (to learn) an inviting rhetoric


(Roughgarden)
([focus narrowly on] sexual selection =/=) social selection : “...selection for, and in the context of, the social infrastructure of a species within which offspring are produced and reared”

co-parenting, animal friendships, same-sex sex, non-reproductive sex, and other reproductive social behaviors

*physio-semiotics: physical traits that have social functions, that communicate to other members of the social group

(Darwin sexual selection : claims that in humans, men are more jealous about sexual infidelity of their partners, whereas woman are more jealous of emotional infidelity. their theories based on a sexual conflict model, is that this is an evolutionary adaptation that helps males ensure that they rais[...]

[...]moon that pulled the tide of life from its oceanic depths to dry land and up into the air.” (1998)

/science is an interpretative adventure

(Margulis's insight into) the history of consciousness --> the components that fused in symbiogenesis are already conscious entities***, already able to sense light and motion --> we are made through our endosymbiotic histories : our own “sensitivities to wafting (nasim نسیم) plant scents, tasty salted mixtures, police cruiser sirens, loving touches and star light” (2005)
[...] “These avant guard cells of the nasal passages, the taste buds, the inner ear, the touch receptors in the skin and the retinal rods and cones all have in common the presence at their tips of projections (‘cell processes’) called cilia.”
[...] “The spirochete group of bacteria includes many harmless mud-dwellers but it also contains a few scary freaks: the treponeme of syphilis and the borrelias of Lyme disease. We animals got our exquisite ability to sense our surroundings--to tell light from dark, noise from silence, motion from stillness and fresh water from brackish brine--from a kind of bacterium whose relatives we despise.”

re-thinking consciousness

(Kenney) Margulis's speculations: they mattered, they worlded, they gathered

(Williamson:) larvae and adult insects of the same species do not have a common ancestor(!)
(how ?, the capacity for) drastic morphological change --> what would it be like to emerge as a moth with a new body, a new sensorium, with your caterpillar-self only a genomic memory?
reincarnation from one species to another

(need less?) just-so stories --> facts to live with
(need more?) what-if stories --> speculations to savor --(gives taste to)--> *paradigms* --> incommensurable ways of seeing the world and practicing science in it (Kohn) --> seeds for sowing worlds (Haraway) ~--> possibilities for thinking life***

(Kenney's proposal of) “bureau of what-if stories”
(--> Fables of Attention - Wonder in Feminist Theory and Scientific Practice 2013)

(Margulis's) holobiont: multicellular eukaryotes plus their colonies of persistent symbionts


ajayeb's craft and undisciplined tradition can be called empirical, it is an example of an archival research (done by historian.) i wan to highlight the aesthetic quality of this activity.
*aesthetics: how elements are arranged together, how they are composed, how they are brought into relation in the space of a text (Kenney > Latour, Stengers, Bellacasa) (--> La Guin's bag, bundle) }--> rigs
**aesthetics are political because they do consequential relational work**

novels, poetry, feminist theory, speculative fiction, bestiary list categories--these genres of composition *gather together* and *stage* their “matters of care” in ways that perform relations between things an[...]

[...]> reincarnation from one species to another

(need less?) just-so stories --> facts to live with
(need more?) what-if stories --> speculations to savor --(gives taste to)--> *paradigms* --> incommensurable ways of seeing the world and practicing science in it (Kohn) --> seeds for sowing worlds (Haraway) ~--> possibilities for thinking life***

(Kenney's proposal of) “bureau of what-if stories”
(--> Fables of Attention - Wonder in Feminist Theory and Scientific Practice 2013)

(Margulis's) holobiont: multicellular eukaryotes plus their colonies of persistent symbionts


ajayeb's craft and undisciplined tradition can be called empirical, it is an example of an archival research (done by historian.) i wan to highlight the aesthetic quality of this activity.
*aesthetics: how elements are arranged together, how they are composed, how they are brought into relation in the space of a text (Kenney > Latour, Stengers, Bellacasa) (--> La Guin's bag, bundle) }--> rigs
**aesthetics are political because they do consequential relational work**

novels, poetry, feminist theory, speculative fiction, bestiary list categories--these genres of composition *gather together* and *stage* their “matters of care” in ways that perform relations between things and teach their readers to inhabit sometimes unfamiliar, agential world. they are practices of sf worlding.

fiction ==> attitude --> holds things

(emphasis on) worlds that come together through dispersal (vofur وفور), induction (makesh مکش), volatility (farar فرّار), toxicity, drift,

the power that comes with ‘other’ (time/place of) styles of composing

(*bestiary is agential world*, that's why it is so interesting when you are available to it as a child. i am drawn to it --> agency bestiary sets to betray the anthropocentric binary: “active human =/= passive nature”)
(how to tell?) faithful and fantastic stories ==> better companion species

*a shift in humanities scholarship
(feminist science studies, the post humanities, the ecological humanities, animal studies, queer theory,) humanities scholars have represented their matters of care with an aesthetic (and therefore political) commitment to narrating stories with an emphasis on the relationality among agencies, forces, phenomena, and entities usually kept separate, in the background, or out of the story altogether (lde a Bellacasa)
--> redistribution of agencies
political stake ==> aesthetic tactics

poet laureates of queer animacies
“malek-o-sho'ara-e atefiate mahsus-e edrakat-e zende” (ملک الشعرا عاطفیات محسوس ادراکات زنده)

(animacy: Usually, animacy has to do with how alive or how sentient a noun is. In general, personal pronouns have the highest animacy, the first-person being th[...]

[...] Stengers, Bellacasa) (--> La Guin's bag, bundle) }--> rigs
**aesthetics are political because they do consequential relational work**

novels, poetry, feminist theory, speculative fiction, bestiary list categories--these genres of composition *gather together* and *stage* their “matters of care” in ways that perform relations between things and teach their readers to inhabit sometimes unfamiliar, agential world. they are practices of sf worlding.

fiction ==> attitude --> holds things

(emphasis on) worlds that come together through dispersal (vofur وفور), induction (makesh مکش), volatility (farar فرّار), toxicity, drift,

the power that comes with ‘other’ (time/place of) styles of composing

(*bestiary is agential world*, that's why it is so interesting when you are available to it as a child. i am drawn to it --> agency bestiary sets to betray the anthropocentric binary: “active human =/= passive nature”)
(how to tell?) faithful and fantastic stories ==> better companion species

*a shift in humanities scholarship
(feminist science studies, the post humanities, the ecological humanities, animal studies, queer theory,) humanities scholars have represented their matters of care with an aesthetic (and therefore political) commitment to narrating stories with an emphasis on the relationality among agencies, forces, phenomena, and entities usually kept separate, in the background, or out of the story altogether (lde a Bellacasa)
--> redistribution of agencies
political stake ==> aesthetic tactics

poet laureates of queer animacies
“malek-o-sho'ara-e atefiate mahsus-e edrakat-e zende” (ملک الشعرا عاطفیات محسوس ادراکات زنده)

(animacy: Usually, animacy has to do with how alive or how sentient a noun is. In general, personal pronouns have the highest animacy, the first-person being the highest among them. Other humans follow them, and animals, plants, natural forces such as winds, concrete things, and abstract things follow in this order; however, according to the spiritual beliefs of the people whose language possesses an animacy hierarchy, deities, spirits, or certain types of animal or plant may be ranked very highly in the hierarchy.)

**animacy stories --> multitude of agencies
(what are the contemporary ajayeb animacy stories?


(neo-Darwinian's) standard evolutionary accounts of encounter between species (in terms of “sexual deception”) ==> individuation, competition, efficiency --> capitalist and military values (, economic tropes)
==> disenchanted “ecologies, populated by blind, reactive automations”

evolutionary stories =/= involutionary stories --> organisms become *involved* with one another's lives

(involution, pich-dar پیچدار, act or an instance of enfolding or ent[...]

[...]y --> capitalist and military values (, economic tropes)
==> disenchanted “ecologies, populated by blind, reactive automations”

evolutionary stories =/= involutionary stories --> organisms become *involved* with one another's lives

(involution, pich-dar پیچدار, act or an instance of enfolding or entangling, an inward curvature or penetration; a function, transformation, or operator that is equal to its inverse, i.e. which gives the identity when applied to itself.)

“mimetic relations among plants and animals take shape in the thickness of the space between bodies, where affect and sensations are *transduced* through *excitable* tissues” (Myers & Hustak)--> affective ecologies, intimate encounters, articulate orchids


(on ajayeb,) ***creating sticky new attachment sites for thinking (human/nonhuman relations)***
###learning multiple writing tactics:
•thick description
•refiguring
◾reading against the grain
•citational poaching (shekar-e gheir-mojaz شکار غیر مجاز) (also, i am trying to quote Muhammad, Sa'di, ajayeb, the bird sometimes, and something is called in)
•speculative fiction
•
==> to move/draw myself and my reader into my matter of care


project of *narrative remediation*, to re-story, to stage matters of care differently

(biological) ‘resilience’ is a tricky thing to narrate in ‘relational worlds’ (=/= military world) abounding with transforming and transformative agencies***

to meet the future organisms that we are becoming (Hayward) --> stories that figure us as: {constituted, contaminated, vulnerable, agential, creative, expressive,}--> all at the same time; (how to hold them all together?)

(Stryker > Haraway > Hayward > Kenney > Sina > Cinderella)
***so much that constitutes me I did not choose, but, now constituted, I feel myself in a place of agency*** ----> (my) ontological obligation {ontology: what there is and what debts we owe to it}--> *involutionary storytelling* (~/->? involuntary storytelling)

--> lives, affects, and bodies of organisms: “energetic forces, coextensive overlappings, shared milieus make species; species are sensuous responses” **Hayward

thinking with animals : {figural + literal}
spiders, rats, ...

“the transitioning body is also a gossamer outstretch of homeliness, energetic force or potential, a discursive pulse, a throb of sensations distributed across sensoriums, spaces, and times, delimiting territory but also sensing zones, places, and coherences.”

criticism = speculative fantasy

undoing the eye's property of vision (Kelley and Hayward)


([my account of] ajayeb's stories are) moral tales that model an ecological attention to relationality, vulnerability, and resilience ==> living well[...]

[...]ar ways* (, my bow and arrow?)
[both Haraway (“material-semiotic”) and Barad (“material-discursive”) are working against this kind of split between language and reality, both in the level of analysis (of one's object) and composition (of one's book)]


**where do our power come from if not from evidence?** (@Seba)
--> the *specter of deception* (it happened when i used aesthetics in my questions in my excursion at Vladimir's block, my peers thinking “what if we are beguiled?” --> the suspicious refrains of “trust no one”) =/= “attentive wondering care” (Bynum)

*** to tell enchanted stories --> <== we must struggle against the fear of being tricked ***
-this fear of being tricked ==> Descartes’ beast-machine hypothesis (against nonhuman agency) : the clockwork animal and gods; a site where animality and technicity were collapsed and both were rendered as deceptive.
-Descartes’ beast-machine anxieties are still with us. (being duped by the) trickster agencies of animal-like automata--animals, spirits, and technologies have dubious agencies.


(my work on ajayeb hopefully,) is about cultivating wild facts, to be at risk with our craft, creating beautiful objects that give charismatic form to their matters of care


i don't know in advance, how stories and words will flow through us --> i have to learn pragmatic experimentation with magic, words and ideas: [#ppp]
•poetry --> to do with the art of language
•poiesis --> process of creation
•poetics --> questions of composition and form
}--(attention to)--> form + composition + influence

“i am rubied by your attention”
(ruby: yaghute sorkh یاقوت سرخ) ~-> to describe the effect of an encounter between two

...shifting verbs to nouns and nouns to verb }--> practical

*relational properties of language:
•viscosity (chasbandegi چسبند‌گی)
•conductivity
•velocity
(=/= daunting)
 -collective
 -exploratory
 -supportive


(what to do with) the unavoidable childishness (and girlish) of wonder and of fables
-does wonder need to grow up?

there is a risk that that which awakens our epistemological appetite will ultimately be unfriendly, unseemly, unsophisticated, unsuitable
•wonder goes beyond what is suitable (Irigaray,) even threatens our status as “serious, adult thinkers” (Stengers)
hoax ==> compels us to do work that is sober and bound closer to reality

the bifurcation of childhood and adulthood gets in the way of thinking
-the child/adult divide as an “achievement” of the Vicorian Era

the context of my ajayeb:
“The Science War”
epistemological differences between sciences

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

[Lorraine J. Daston]

the evol[...]

[...]

(هشتاد ساله) octogenarian mindful of life's finitude
-what do you say/do when your feet is one on the land breaking beneath and the other in the afterlife?
-polysemy of imagery and wordss

“earth breaks so much” --> ?>

suggesting a چاره (chareh)
inflection of chareh and fetrat
چاره ی فطرت


***ajayeb's heterogeneously muslim spaces
•traces of Hindu, Chinese, Greek interest and thought
•occasion for cross-species sentience (Naveeda's beautiful research in chars)

visiting of shobhe to the town
(shobhe gave the town a visit)
شبهه
شبح شبهه

bringing bits and pieces of songs from many places... over their cell phones... being well versed in the different types of music to be able to tell the songs apart...
(Sven, )

attention to the physical surround of the religious consciousness rather than to the inner workings of their body

.

آخرت

آخرش


smells, rotting bodies, eroding bodies, soil composition, etc.

(to imagine dogs and humans coexisting as) competting possibilities within unformed matter* [=/=? companion species]

dwindling quality of life (and diminished humanity)

(Anand, van Dooren, Naveeda wondering) how in certain geographies disappearance of species seems not to give the people a moment's pause

* what_ gives a pause ?


*species self-perpetuation is sometimes with:
•biological reproduction
•becoming
•transfiguration
•rebirth
•symbolic dispersal
•resynthesis
•


sunnat to kill (فى نفسه intrinsically evil) snakes (=/= jinn snake in Anand research/stories of saint animals)

straw, chaff, rice, wheat, lentils,
ماشوره، کاه، بوريا
سبوس
گندم
عدس

the gift of death for the animals:
•عید Eid, God in sacrifice, release from hardship and burden; blithe disposal of animal; euthanize
•چشم‌زخم evil eye or witchcraft as the cause of animal's death, if they are lost through illness, theft, or accident

bonanza
anthrax

euthanize

inoculate

cagey
•canny حيله گر کمرو
•showing self-interest and shrewdness in dealing with others
•characterized by great cautious and wariness
•reluctant to give information owing to caution or suspicion

بو
-treating smell as indicating an unsettled situation
-inadvertent stench of dead bodies disrupts the composed mental image of the ideal corpse within [...] funereal practices
*odors introduce terror or the terror of the uncontained withi[...]

[...]ut including the ways agents of interpretation are playing part in a compound.
the story captures the rays in their refracted representations, the stories are interpretive objects, objects of engagement

[Eva Hayward]
***things do not have fully determinate boundaries or properties. Things happen ‘in’ and ‘by’ encounter--refraction is one critical mode of encounter***
-the object is always troubled by obscuration
-through refraction, the object is altered by *scale* and *encounter* --> the altered scale allows the object to reveal its specificity, its particularity; boundaries are rendered indeterminate and exist only to the extent that they are continually enacted.
-in ajayeb we can see these forms of refraction in descriptive acts

agential intra-acting: “phenomena do not merely mark the epistemological inseparability of ‘observer’ and ‘observed’; rather, ***phenomena are the ontological inseparability of agentially intra-acting ‘components’” that is, phenomena are ontologically primitive relations--relations without preexisting relata. (Barad)
*mutual constitution of entangled agencies*

never complete, never whole, but deep in composition--materially and semiotically--of conjoined forces that matter.

“dynamic (re)configurings of the world, specific agential practices/intra-actions/performances through which specific exclusionary boundaries are enacted” (Barad)

(now ontologically) spectatorship =/= representation =/= referent
(still? in ajayeb) reader ~= representation ~= citational non-evidence

(Hayward-->) if we recognize that clear vision is always predicated on distorted, bent, and otherwise refracted (and diffracted) light, how might we reconsider theoretical investigations (filmic, philosophical, etc.) that *rely exclusively on untroubled reflectivity*. yes, “clear” vision is secured by corrective measures in the eye (and elsewhere) but conversely sight is always multiply altered and realtered by transmedium movement of light.

there is an embedded conceptual tension in refraction between *lucidity* and *degradation*

“as it is” --> the object is always troubled by obscuration

***things do not have fully determinate boundaries or properties. things happen ‘in’ and ‘by’ encounter--refraction is one critical mode of encounter

object is altered by *scale* and *encounter* (through refraction)
--> “empirical perspective” : the *altered scale* also allows the object to reveal its specificity, its particularity; boundaries are rendered indeterminate and exist only to the extent that they are continually enacted.

(Hayward > Barad:)
Phenomena do not merely mark the epistemological inseparability of “observer” and “observed”; rather, phenomena are the ontological inseparability of agentially intra-acting ‘components.’ That is, phenome[...]

[...] among other things at the heart of racism
types: colonised, enslaved, non-citizen, animal, refugee, [etc.], typological female reduced to her reproductive function,

secular semiotics (never nourished us?)

queering: the job of undoing ‘normal’ categories, [sorting operations]

...patterning, consequences, and the possibility of response.
queer, off-category, sf worlding
(what are the SF worldings of ajayeb?--SF as building alternative ontologies. finding absent but possible presents--whether presented as elsewheres or other times. “[...]an elsewhere from which different [...] articulations of naturecultures and alterity could be explored.”)

“The one who would be normal, in a category of his own” --> ends badly

(human scientist's) deadly one-way test: unable to recognize the presence of the trapped one --> (for him) no one is at home in the categorically Other


[Seed Bag]

...the problem of destruction and wounded flourishing--not simply survival--in exile, diaspora, abduction, and transportation--the earthly gift-burden of the descendents of slaves, refugees, immigrants, travelers, and of the indigenous too.

(In the feminist SF mode,) matter is never “mere” medium to the “informing” seed;

Homebody / traveler

...disruptive details of good stories that don't know how to finish

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

[Barad]

[...] remembering is not a replay of a string of moments, but an enlivening and reconfiguring of past and future that is larger than any individual. [...] The past is never finished. It cannot be wrapped up like a package, or a scrapbook, or an acknowledgment; we never leave it and it never leaves us behind.

Barad's mother's question: “what good is there in offering recognition that can't be recognized?”

[...] there is only the ongoing practice of being open and *alive to each(other)* meeting

“How to disrupt patterns of thinking that see the past as finished and the future as not ours or only ours?”



*measurement
** the nature of nature depends on the apparatus that measure it
***--> which measurements are at use in ajayeb?
(what constitutes a measurement for what?)

the strangest idea: that we have access to cultural representations and their content (that we lack toward the things represented) (=/= “agential realist ontology” barad-posthumanist.pdf) [Foucault's “words and things” is the name of the game] [--> @Aela, perhaps we can begin with a different starting point, other than the old idea of “humanity's own captivity within language--the starting place of the metaphysics of representation,” perhaps it would be better to begin with a different metaphysics... -->{the term ‘metaphysics’ (far from being the deep origin of high philosop[...]

[...]erstone of modern science)
•democracy (-->? cornerstone of modern politics)
}--> the idea that the world is composed of individuals with separately attributable properties**** (==> Newtonian physics of independent objects, @Heike)

*Newtonian framework --> meaphysics of individualism
1- that the world is composed of individual objects with individually determinate boundaries and properties whose well-defined values can be represented by abstract universal concepts that have determinate meanings independent of the specifices of practice (--this is exactly what Marialena should be carefull about: abstract univerality of ‘language,’ and the independency of her ‘recorder’)
2- that measurement involves continuous determinable interactions such as the values of the properties obtained can properly be assigned to the premeasurement properties of objects separate from the agencies of observation

(*)concept: specific material arrangements, concepts are defined by the circumstances required for their measurement

(is Luisa's “wholesomeness” also about a feeling for inseparability?)


deployments of power <--> body--{bodies, functions, physiological processes, sensations, pleasures,}

matter is not an end product, rather an active factor in further materializations
(*** matter materializes ***)
matter's ongoing historicity

precise causal nature of productive practices ==> differential constitutions are marked


ajayeb: a host of material-discursive forces

*for ajayeb i need to rework notions of:
•discursive practices
•materialization
•agency
•causality
*without:
•resorting to the optics of transparency
•the geometric of absolute exteriority or interiority
•theorization of human as either pure cause or pure effect


*any entity's ontology (its cast identity) is always open for future's reworkings* (Barad)


adding a Greek fused syntactical molding to the individual, ‘trans-’ is not enough, we have to make the postulation of individuality unthinkable, and that needs work
{how to make things unthinkable? not available to think with. what should be an “unthinkable” theory of relations?}

(Descartes's epistemology --> representationalist structure of words, knowers, and things)--> transparency of measurement (transparency of language) =/= Bohr's epistemological framework (after his empirical findings of an inherent discontinuity in measurement ----%> wave-particle duality paradox) ~-> Barad's “causal relationship between specific exclusionary practices embodied as specific material configurations of the world [~= discursive practices, (con)figurations rather than “words"] and specific material phenomena [~= relations rather than “things"]”

(*)position (~ specif[...]

[...]s and enables what can be said, practices that define what counts as meaningful (statement)***
(learning from Foucault, discursive practices are the local sociohistorical [=/= transcendental, phenomenological, ideational] material conditions that enable and constrain disciplinary knowledge practices) *actual historically situated social conditions:
•speaking
•writing
•thinking
•calculating
•measuring
•filtering
•concentrating
•
--> statements + subjects emerge from a field of possibilities =/= statement as utterance of (originating) consciousness of a unified subject

(*)discursive practices: specific material (re)configurings of the world ==> local determinations of boundaries, properties, and meanings are differentially enacted

(*)meaning: ongoing performance of the world in its differential intelligibility (=/= a property of individual/groups of words)

**local causal structures --> one component {effect} is marked by another component {cause} (in their ‘differential articulation’ [~= intelligibility]) }--> in science this is called “measurement”

(question at Juan's work on clay:) (what could challenge?) the representationalism's construal of matter as a passive blank site awaiting the active inscription of culture (<~=> the relationship between materiality and discourse positioned as one absolute exteriority) ~~--> Butler's incomplete reworking of “causality” ==> her (anthropocentric, ensan ashrafe makhlughat انسان اشرف مخلوقات) theory of materiality is limited to an account of the materialization of human body --> the construction of the contours of the human body
(Butler: performativity understood as iterative citationality)
(intelligibility is not always a human-based affair)

(question of ‘agency’ and ‘causality’ at Sana and Hoda:) what possibilities exist (for agency) for intervening in the world of becoming?
@Hoda: there is no geometrical relation of absolute exteriority between (nor an idealistic collapse of) a “causal apparatus” and a “body effected” ----> ****an ongoing topological dynamics that enfolds the spacetime manifold upon itself**** <== apparatuses of bodily production are also part of the phenomena they produce
}--> **future is radically open at every turn** (Barad) [@Hoda --> her notion of overdetermination (جبر jabr?) --> what if she use “constraint” instead of “determinist”? esrar/ezterar ]--> enactment of a causal structure : particular possibilities for acting exist at every moment
-a term for Hoda: “causally deterministic power structures”

(*)agency: changes in the apparatuses of bodily production***
enactment of iterative changes to particular practices through the dynamics of intra-activity

(*)objectivity: being accountable to marks on bodies (=/= exteriority)
agential separabil[...]

[...]-> her notion of overdetermination (جبر jabr?) --> what if she use “constraint” instead of “determinist”? esrar/ezterar ]--> enactment of a causal structure : particular possibilities for acting exist at every moment
-a term for Hoda: “causally deterministic power structures”

(*)agency: changes in the apparatuses of bodily production***
enactment of iterative changes to particular practices through the dynamics of intra-activity

(*)objectivity: being accountable to marks on bodies (=/= exteriority)
agential separability ==> objectivity
(Barad, Haraway, Kirby, Rouse, Bohr:) there is no such (“knower”) exterior observational point
@Laleh: we are not observers outside the world, not simply located at particular places ‘in’ the world (--> positionality)

(question at Aela:) the geometry of absolute interiority --> reduction of effect to its cause, nature ontologically distinct from culture
(that there is no preexistent nature)
(Aela's interest in?) spatiality: (characteristics of enclosures <-- concerned with shapes and sizes) ‘geometry’ =/= ‘topology’ (investigates questions of *connectivity* and *boundaries*)

***it is the very existence of ‘finitude’ that gets defined as ‘matter’

narcissistic bedtime stories... (positioning of materiality as either a given or a mere effect of human agency)

(*)matter: substance in its intra-active becoming
(*)performativity: iterative intra-activity

“I'm trying to complicate the locatability of human identity as a here and now, as an enclosed and finished product[/project]” ~ “perspective essentialism”
...nature performs itself differently
(Kirby)


[Barad:] **onto-epistem-ology**: the study of practices of knowing in being
“epistemology =/= ontology” is a reverberation of a metaphysics that assumes (inherent differences:) “human =/= nonhuman,” “subject =/= object,” “mind =/= body,” “matter =/= discourse”...

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

what kind of alphabetico-numerical forefinger can i build that can press a schizophrenic partial systematizing of ajayeb?

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

so much (in Iran's literature) still awaits reflection and comprehension (-without comprehensiveness please!)

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

...archeology of dying in our civilization
(archeology of our dying civilization)

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

Aristotle's narrative: catharsis of emotions --> first arousing pity and fear and then clearing them away

theories of narrative:
•formalist theories (Russian)
•dialogical theories (Bakhtinian)
•New Critical theories
•Chicago school, or neo-Aristotlian theories
•psychoanalytic theories (Freud, Kenneth Burke, Lacan, N. Abraham)
•hermeneutic and phenomenological theories
•structural[...]

[...], not simply located at particular places ‘in’ the world (--> positionality)

(question at Aela:) the geometry of absolute interiority --> reduction of effect to its cause, nature ontologically distinct from culture
(that there is no preexistent nature)
(Aela's interest in?) spatiality: (characteristics of enclosures <-- concerned with shapes and sizes) ‘geometry’ =/= ‘topology’ (investigates questions of *connectivity* and *boundaries*)

***it is the very existence of ‘finitude’ that gets defined as ‘matter’

narcissistic bedtime stories... (positioning of materiality as either a given or a mere effect of human agency)

(*)matter: substance in its intra-active becoming
(*)performativity: iterative intra-activity

“I'm trying to complicate the locatability of human identity as a here and now, as an enclosed and finished product[/project]” ~ “perspective essentialism”
...nature performs itself differently
(Kirby)


[Barad:] **onto-epistem-ology**: the study of practices of knowing in being
“epistemology =/= ontology” is a reverberation of a metaphysics that assumes (inherent differences:) “human =/= nonhuman,” “subject =/= object,” “mind =/= body,” “matter =/= discourse”...

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

what kind of alphabetico-numerical forefinger can i build that can press a schizophrenic partial systematizing of ajayeb?

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

so much (in Iran's literature) still awaits reflection and comprehension (-without comprehensiveness please!)

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

...archeology of dying in our civilization
(archeology of our dying civilization)

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

Aristotle's narrative: catharsis of emotions --> first arousing pity and fear and then clearing them away

theories of narrative:
•formalist theories (Russian)
•dialogical theories (Bakhtinian)
•New Critical theories
•Chicago school, or neo-Aristotlian theories
•psychoanalytic theories (Freud, Kenneth Burke, Lacan, N. Abraham)
•hermeneutic and phenomenological theories
•structuralist, semiotic, and tropological theories
•Marxist and sociological theories
•reader-response theories
•poststructuralist and deconstructionist theories (Jacques Derrida, Paul de Man)
•feminist theories (Martha Kenney, Haraway, Stengers, Hayward)
•
•

structuralist: that there are typical formal elements or “deep structures” to narratives --> complex performative dimension between the telling of stories and what is told in them

(Paul de Man:) “The paradigm for all texts consists of a figure (or a system of figures) and its deconstruction. But since this model cannot be closed off by a final reading, it engenders, in its turn, a supplementary figural superposition whi[...]

[...]on in the language, allow myself be instructed and taught.

7th: wrap around the work, something of an *infomercial,* there i can get a little ego in there, bring myself to the table and situate myself in the world of art/scholarship/thinking/creativity/etc. and say where i am, what question do i bring to the table, what would be my question mark, i am at the table taking my place and this is my question mark, situate myself (=/= autistic, dar-khod-mandegi در خود ماندگی; i can't spin out as kind of rouge and solitary satellite that no one can connect with. i have to make the connections, in a world that is having debates and discursive encounters around my themes. i am *in conversation* --> responding, quoting, tuning,) standing up for myself and my text, “fake it till you make it,” yes i need to renarcissize and build up, at this phase towards the end i need to perform being assertive and show what i have brought to the table, and if i don't know that then i ask someone to tell me what have i done? where does it belong? how can i situate myself?

8th: sleep-walk, don't look down, don't wake myself up, don't ask why i am doing this

9th: (problematically Deleuzian:) *becoming woman*! (for Deleuze) all writing involves you (no matter how you are gendered or constructed or what you think you are) in becoming woman, which is to say the experience of a powerful submission and the ability to carry off the disappearance of agency or ego kick, subjecting oneself (to the other) before becoming subject.
[(Hayward) woman: vibratory being: sensation <~~(creative-response)~~> environment]

زن شو

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

wunderkammer, cabinet of curiosities, is about the world unfinished

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

the prefixial nature of ‘trans-’ : across, into, through : a prepositional force
Trans* foregrounds and intensifies the prehensile (گیرکننده), prefixial (pishvandi پیشوندی) nature of ‘trans-’ and implies a suffixial (pasvandi پسوندی) space of attachment that is simultaneously generalizable and abstract yet its function can be enacted only when taken up by particular objects (Hayward & Weinstein)
trans* (prepositionally oriented) “is the process through which thingness and beingness are constituted” [...] “marking the ‘with,’ ‘through,’ ‘of,’ ‘in,’ and ‘across’ that make life possible”
•materializes prepositional movements

the ‘human on board’ no longer possesses critical purchase, it no longer “delineates a normative standard of legibility,” “the elite status of being considered fully human” (how is it in ajayeb?)
(biopolitics of) de-, in-, non-, trans-

a ‘turn’ (= a cause to move, a difference in position ==> a change in nature) enables creatures to migrate from the margins to the center of theoretical interrogatives

Haraway prefering (the energetic [...]