[...]the dominant commanding position; in this case the sujet supposé savoir dependent upon the related knowledge of the Other, or the source of “the field” (journals, textbooks, etc.) ==> (arbiter of) truth --> *to transmit knowledge that is already given*
[account of knowledge as a symbolic and social network, master signifier, subject positions,]

in placing the ‘text’ in the position of a knowing expert who has the answers Lili (unconsciously) idealizes her texts, and of course when her ‘texts’ fail to satisfy that desire she demands ‘knowing’ from them in terms of cynicism: the feeling or state of being annoyed and irritated by them. this is a structural space of ‘demand’ in her. for me what is at stake is the complex nature of encounter between Lili and text which takes place in an artificial space--a symbolic space--that is at the same time the place of real investments of her desires.

@Lili; is she (like the rest of us humans) looking for an active, predatory art?--> if non-communicative non-predatory non-kinetic [a common issue with the students of choreography and dance in general] art exists on this planet, then we kave to learn “a whole new set of techniques.” [La Guin])
--the meter of ‘time,’ that essential element, matrix and measure of all kown human-animal art. what if there are other metric systems? art not as an action, but a reaction? not a communication, but a reception? {---> go to my master studies Diploma on passivity in performance art}

registers of ‘complaining’ in Lili's discourse. she is a bit like Faust groaning, habe nun akhhhhh Philosophie and so on. [Ach of Sprache] (that they have done all the work, they know everything, yet know not enough of what really counts [that is the incalculable] and cannot be satisfied by mere knowledge available to them. nor can they keep themselves to the restricted zone of knowability.) so Lili saying “it's too much!” is a hysteric wish for ‘more’?
(Freudian joke, the hysteric says: “is that all there is!?” while the neurotic says: “this is too much!” to the same object)

*it was Goethe who invented the super-ego, Freud named it following him.

the all-or-nothing view: i know everything or i don't know anything, problem of scale, problem of ‘circumstance = reality’
kloAQsvRkFY

the figure of the ‘accuser’ and the ‘straight talk’ for Lili
...that people would speak literally
going from proof to proof, from necessity to necessity --> displacement (=/= detour)

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

@Ekaterina; some other characters:
the jealous, the impassioned, the persecutive, the erotomaniacal,
complainer,
noble trader,

Ekaterina, asking for a fabulation? her totem making
Deleuzian fabulation: a fiction made up by people in their process of becoming
making up stories
=/= fiction (on its own; it[...]

[...]hekayat شکایت, and then, khamush خموش in Hafez)
•تعارف Tarof / greeting
•transcend <--> darajat درجات‌ (-> Attar)
•super-ego <--> Div-mardom دیو مردم (-> Nezami)
•NatureZolmat (ظلمت --> ajayeb)
•آبرو Aberu / economy of value
•طی‌الارض tey-ol-arz / body scale, intensity and excess
•نگرانی negarani <--> practices of care




on Aberu, I became interested due to my lack of Aberu in presentationl quality and its abundance in other area's of my psychosomatic becoming.
Aberu traverses, calls itself in, animates, and exists for later visits.
-when you are devalued by the marked of bi-aberu, you are less tied to the strictures of shame, and ‘your behavior’ becomes performance material


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

agency =? boresh برش, jahd جهد (in Farsi), “agential cut enacts a local causal structure” (Barad)

agency of ‘hemat’ همّت
hemate shahi همّت شاهی, lavazeme hemat لوازم همّت --> apparatus
sufi's hemat ~= magic

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

@Seba after accelerate manifesto reading: (what is and how can we not pivot on our work) the measure of the meaningfulness of action. (Seba's notion of losing hope is because he put himself unconsciously in a cost-benefit analysis? “what is the effect of my actions?”) [in practice it is difficult to embody speculative thinking. we are still in the space of thinking in terms of the probable.]
to do hope-work is about ‘not talking (too much) about the future’ =/= commitment in terms of probabilities, refusal to treat your subjects as if they were objects of management --> let's set aside our own hopes, and work to honour the **hopefulness of others** (Deborah Rose)

“And hope is here, all around us. Creatures want to live.” (not in the “future”)

the accelerationists putting things in their cascade of failures, (everything sinks effortlessly into it,) and creating a vanishing point in terms of a western saturated temporality. for them the present is the time of announcing the news of salvation or apocalypse, and has no thickness. (the desire) to step out of history, and is made void in the process of realization, the idea that “everything is possible.” they experience their freedom as universal freedom * (noted by Blanchot.) [--> the problem with all male action heroes...]

(is this a kind of “game-over” discourse?)

*time (thinking with Haraway)
the sequential palindromic time (in Western-related cultures) [جناس قلب palindrome: from the Greek roots palin “again” and dromos “way, direction”; a word, phrase, number, or other sequence of characters which reads the same backward as forward; (un)parsable palindromic motifs;]
there are many sorts of temporalities in West, but the most natur[...]

[...]◾technological designs
•plots
•mechanisms
•sfs
•jokes
•jests
•

[title]
critical bestiaries
critique-bestiary

belonging = achievement (dastavard دستاورد) + violence (khoshunat خشونت)

...the ways we renounce the world through the use of the word “real” and “really”

(Stengers:) weaving: not secular nor religious, not traditional nor modern, is sensuous


#[nodes and notes]

the emptyland, terrestrial life, ‘per-’ instead of ‘her’ or ‘his’
-the way i started with Haraway was through the way i read her notion of ‘critter,’ juju (جوجو) in Farsi, jako junevar (جک جونور), little life animators often easy and ok to kill, a term in farsi for kids that worlds for them in particular ways
bio (“qualified life”) =/= zoe, juju, “bare life” (Agamben): that which is killable --?!--> that which must be transformed
[stories of originary exclusion and composition of body]

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

the form and function are having too tight fit. no no no!
(cities) being inclusive but not integrative

(setar different technique of vibrato and measure for instance in Saba and Ghavami, which part of the finger or body, one works in certain way for one and not for the other musician --> the explicit unpacking of the activity : what was formerly tacit [zemni, khamush, =/= habit] becomes dredged into explicit [=/= expressive] consciousness, precisely because there is a resistance, that there is something not right for the musician ==> reconsidering, reexploring --> the technique then again disappears into the tacit realm --> technique becomes variegated)
**tacit --> explicit (~= that which becomes available for reconsideration)**

when one masters a skill it is about being equipped to address a whole new set of problems
{expertise/mastery: problem solving}=/={craft: problem finding}--> when other things become problematic---the condition (in the craft work) that when you learn how to do one thing you see other things that need to be explored [-> question for Eunkyung's drawing skills and practice]

*craft is more important than art(?) (Sennett)
...the notion that the work art breaks the conventions of practice, that it is something that makes an epistemic break. --> emphasis on innovation (something new)--that is a reflection of sort of 19th century bourgeois ideas of about making art.
•privileging the creative act over the craftsman act
•in innovation the “innovator” is separated from the “mass” =/= craftsmanship is collective and additive --> (in craftsmanship) the performance is myself
•creativity being a form of individuation or separation (@the exploratory shift in Eunkyung's work that Pierre highlighted)

*** craft-work is abo[...]

[...]d, and which becomes attached to another idea. [can i say that my work in ajayeb, which i named it as ‘organizing my memory, and also, that which comes to mind’ is all about this reconstruction of cognizeds and percepts? is that why i am having less and less unconsciousness in my daily life?!])
-cognizant agah آگاه
-in Freud's model of unconsciousness, the affect itself is not repressed, rather, what is repressed is the idea to which the affect was attached --> displacement

(Lacan's) subject: proper scene of absence and loss*
a theory of the subject that the locus of the signifier settles --> constitution of the subject as “settlement”

([what is?] Eszter's right and will to keep looking for signs of difference. --when she was talking about idiosyncrasies of her countries)
*[with Eszter's “the nation has suffered enough!"] --Lezra--> politics in a sense is precisely concerned with what is or is not *enough*
“it's enough!” --> #demand something or before which I make a claim. it is practical (even technical) or is dealing with being practical
the haunting modifier of “enough”
the *amount* of something (-of suffering in this case) <-- “That's enough coffee”
-we are dealing with materiality and measure
{has that anything to do with the enough of Ekaterina's “good-enough mothers”?}--> true enough-ness for an effect to be achieved

model of emotion ==> materialization of bodies

(emotions construct) bodies as ‘enveloped’

in standard psychological model, fear ‘has’ an object
*(Ahmed's) fear: “passing by” (=/= arriving) of the object, impossibility of containment of object

anxiety is an approach to objects =/= fear is an object's approach

in Freud: self is made by the fear of father


Ahmed's model of ‘impact of fear’
fear does not leat to containment but an expansion --> his/her embrace of the world
•being sealed into a body that takes up less space!
**fear works to restrict some bodies through the movement or expansion of others** (interesting for Mona's work)
[structural possibility:] proximity of fear-object --is--> possibility of future injury

impressions of coherence, “sticking together”
(that is perhaps why dictionaries and bestiaries are interesting: because their elements do not “stick together” in the sense of an affective economy [of inquiry and narrative] #lists)


ontology of insecurity --> (naratives of) crisis ==> “return” (to values) --> fetish
-production of crisis is crucial for insecurity
-declaration/announcement of *crisis* reads the fact/figure/event and transforms is into a fetish object that then acquires a life of its own
-it must be presumed that things are not secure, in and of themselves, in order to justify the imperative to make things secure [...]

[...] (narcissistic stuff...)
-to show up as a guy, castrated and very advanced (--> you can only come up castrated unless you are extremely advanced, #harem stuff)
-i am trying to come forward with all the rigor and rhetorics available to me

the death score

Leo correcting his proper name in my mouth. (signature: master of your name --> master of your house)
Leo named his future projection: “Empathoscene”
[sometimes your name is the first doorkeeper (as in Kafka'a Turhüter)]

Eszter's ‘what is there as an obstacle to the freedom of man (?)’ (question marked by me)
--> the spatial gesture of the ‘stop’ (#Selma)

Maarten's version of confusion (stated by himself) is due to that: the messianic horizon is essentially confusing (?)
his autopoiesis and cognitions

Nicolas's notion of “leaking” has to do with marginal non-textual non-accounted-for moments that bleed in absolute non-contractual and non-appropriable event? (the so-called moment when we show things to each other)
•his ‘climate of creativity'~~~_[what does ‘criticism’ mean for him?]
•when he says “gesture,” is he accessing ‘gesture’ having an uncalculable semiotic value =/= ‘performance’ that can be measured in economical terms? [but, what kind of consequential work is gesture doing?]
(Nicolas's order of inquiry and discovery)
(--> what is at stake is how do you locate the effects of your work. for Nicolas it is locate at the “sides” [which is already problematically prepositioned outside of him] --Ahmed--> ab object can be affective by virtue of its own *location* [...] and the *timing* of its appearence)
[the ‘image of the rigid’ in his presentation]

Kristien's chart:
questions <--> symptoms
answers <--> openings
past <--> diary

for Lilia: apparatus = score
for Eszter: apparatus = preparation {--?--> everything depends on the ways we prepare}
for Sina: apparatus = (chaotic/strange) attractor
for Hoda: apparatus = negative feelings
for
for
(other non-Agambenian notions of apparatus: Katie King's, Barad's, Wark's)
[Agamben still thinks of structure in Euclidian terms, pre-chaos theory and fractal geometry of (non)equilibrium. thermal chaos and dynamic system theory has changed the ways we think about global/local stabilities, discontinuities and noise. sympoiesis is another one.]
-with ‘apparatus’ what is at stake: flow of energy, order, waste, transformation,

Vladimir's tether on disambiguity

Elen, adding her own wheels to the flow(s)
and putting a stick/spoke in a rolling wheel (of others?) [her saboteur trends, چوب لای چرخ (=/=? kharab-kari خراب کاری), what is chub lay-e charkh for her? vandalizing the discourse of others]
-the famous vandal of wikipedia with the recursive name “[...]

[...]s 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 charge of assigning significance and value to events that can be statistically measured
entities that become visible through post-Humean and post-Kantian statistical causality --> anthropogenic global warming

causal factoid


humiliators [there is no center and we don't inhabit it]:
•Copernicus
•Darwin
•Freud (displacing the human from the very center of psychic activity)
•Marx (displacing human social life with economic organization)
•Heidegger
•Derrida (displacing the human from the center of meaning-making)
•Nietzsche
•Deleuze and Guattari
•
~= there is no edge =/= (film Lucy or Neil Tyson series suggesting that) there is an edge (of time to see everything perfectly), in some (privilaged) transcendental sphere of pure freedom, Lucy's chair literally sitting a VIP box beyond the edge --> anthropocentrism: the idea of a privilaged transcendental sphere
Kant --> (although we are limited in finitude) our transcendental faculties are at least metaphorically floating in space beyond the edge of the universe --> #milieu #tasavof #sufism


...هزار و یک hezaro yek
universe of trillions of finitudes


[*]thing: a rift between what it is and how it appears


(Morton > Herman:) human consciousness wants *to preserve knowledge as a special kind of relation to the world quite different from the relations that raindrops and lizards have to the world* (<-- so dangerous and so difficult to resist [<-- next level of situated knowledges] -->) also want to claim that the very status of [his] utterance is somehow special <== (human) ‘thought’ is given a unique ability [...]

[...]/>



on affect
affective character practice of retrospection: a bit pensive and passive, a bit slow and solemn?

1970s and 1980s anthropology of emotion: how feelings variously fix and stick through different compositions of language and discourse =/= anthropology of affect: how some feelings slip, evade, and overflow capture ==> *creative methods to collect evidence of environments making and shaping bodies in ways more complex than and ontologically distinct from the poetics on hand to describe it*

**poetics may quite possibly be all that we have, it certainly isn't all that we are**

[*]politics: permutations of evolving power relations and our reflexive attempts to negotiate and manage them

*affect theory: an effect of the world as much as a frame for viewing it

industry working also on affect, push confidently ahead, operationalizing their own idiosyncratic theories of affect toward the manufacturing of new regimes of technological knowledge on how bodies feel (Apple buying Emotient, SoftBank's emotional robot, collective AI cloud)

spread of populist anti-establishment sentiments
feelings increasingly become the primary field for strategizing, measuring, and experiencing politics with global precarity
•anger on the right
•fear on the left
•anxiety at large

affect: nonconscious intensities variously activating and deactivating bodies
emotion: those feelings that fix into place through a variety of discursive practices

methods of mining feeling
projects of knowing become projects of power : narratives seeking to close the affect-emotion gap

The Flash TV series character's motivation are more experienced as a story, for example, a goal, a personal pep talk, a collective call to arms--and not as momentum and force --> affect's sheer momentum

...effect as affect's long history breaking on a shore

countervailing forces of sense and story

to inspire a sense of critical urgency

affect ==> theory is of the world it so describes

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

contemporary tendencies in participatory art:
•**ongoing struggle to find artistic equivalents for political positions**
•tensions between quality and equality, singular and collective authorship
•sub-themes of education and therapy

***invention of a popular mass audience (in Italian Futurist serate 1910 onwards)

the gaps between: theory, practice, cultural policy, audience reception

anarchic and eroticised happening-art

“participation = collectivism =/= capitalism”

@Eszter: (?the “ideological” in) participation in a welfare state social democracy

the ‘project’ a[...]

[...]a directed. (Ronell)

uninterrogated durability (as a first-rate value on earth)

(American) athleticism of identity switching----it means that anyone can in principle try anything out

Dr. Frankenstein's new *experimental jouissance*

experimenting inhabiting acts of promising (calculating or anticipation----acts by which the future can be nailed down)


It is thus that the maddest and most interesting ages of history always emerge, when the “actors,” all kinds of actors, become the real masters. As this happens, another human type is disadvantaged more and more and finally made impossible; (Nietzsche)

flora and fauna

this is not the scientist obsessed with an idée fixe--but one capable of uprooting and going

...invites ambivalence
...dreaming of immense edifices and the permanence promised by contracts written in stone

register(s) of understanding


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

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

[...] 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 first “outside"----a space that is no longer the same as “reality”

the way the state takes possession of the body presumptively on drugs.
-in this way, drugs are seen as eccentric: what is outside, or moves outside the center, can center it, they are animated by an outside already inside
-how drugs are isolating or how they establish community (of those who are somehow together or with nonpresence.) anything that refigures individuality or collectivity that brings you together with the other and absolutly keeps you apart from the other
drug: Dionysian frenzy, aspirin, religion, dirty language,
-I am sorry I have no drugs to offer you today!
-not everyone in civic societies has the privilege of getting high and mind-altering (that which supposedly suggests vulnerability,) running arround drunk staggering and out-of-it, they will be beaten the hell out of it, they have to be sober, on alert and self-protective

your pee belongs to the state----new civic readability

{four bodies don't belong to themselves: children[...]

[...]h(?) --> ghul (غول), serial killer, house full of bones (horror story)
(after donya/earth comes immidiatly, ghiamat قیامت)
donya: the temporal world (~=? cthulu) (--?--> material-semiotic time-space of donya)
-search ‘donya’ and its semiotic network in Ferdosi and others
-search ‘alam’ (in Nezami: dar alam alam afaridan در عالم عالم آفریدن)
-‘zamin’ or zamini (زمین، زمینی‌), what is meant when we say one thinks zamini in ajayeb? which zamin?

(ajayeb-e mardom) عجایب مردم
look at the word ‘mardom’ in Shahname and how it (dis)articulates Div (دیو), animal, demon, dad (دد), janevar (جانور), etc.
‘mardom o janevar’ مردم و جانور (--> Shahname)
other name of mardom: folan فلان (unkown), yaru یارو (known),

(ajayeb-e jan) عجایب جان
jan-parvar جان پرور (Nezami)

(Mehran Rad)
andakhtan (انداختن) --> andaze (اندازه) --> hendese (هندسه) --> mohandes (مهندس) =/= engineer (in english from engine)
andakhtan: to throw two things close to each other (two lovers in the bed)
=/= (catapult) manjenigh منجنیق ~ mechanic [two different ontologies of geometry and measurement]

(ajayeb-e khasf) عجایب خسف
ecological disasters
فرورفتگی و پستی و مغاکی ظاهر زمین
فرورفتن در زمین
--> page 150, Haman story, fire not burning Haman's heart, an example that God has no special privilege, is not located in addition to or beyond other beings

(ajayeb-e gur) عجایب گور
graves -- material and ecological deaths, earth related passings
main actor: Malek al-mot (ملک الموت Angel of death)
ashabe kahf (اصحاب کهف), ashabe raghim (اصحاب رقیم) --> immortality

(ajayeb-e kuh) عجایب کوه
om-ol-jebal (ام l (ام الجبال), ghaf (قاف): mother of mountains, all mountains link to her, earth
ecologically significant --> holders of water and Ganj (گنج), nailed the earth, they are your cradles
az ganj be ganj (فرستم به گنج تو از گنج خویش, Ferdosi)


*Ghiamat and Climate

[Haraway]
the metaphysical problem of (our) scale
(what are the scales in ajayeb? what is people in ajayeb? what it means to be animal? and what is their scale?)
ecologies that have many scales (in temporality and physicality): river scale, mountain scale, molecular times, Jinn's time, Ghiamat times, sense scale, ...

the ajayeb's model is (always?) the global scale?
--> how can i seek and describe multiple situated worldings and multiple sorts of translations to engage ajayeb's globalism? (using Haraway's word on Tsing)
-attention to friction ==> (ethnographic accounts of) global interconnection[...]

[...] “All stages of the life histories of evolving animals had to adapt to eager bacteria colonizing them inside and out.”
To be animal is to become-with bacteria


to inhabit an inter-subjective world, to love is about meeting the other in all the fleshly detail of a mortal relationship (to wit, first, somehow to learn what this other needs and desires)---permanent search for knowledge of the intimate other, with inevitable comic and tragic mistakes in that quest


thinking about animals as “other worlds” in a science fictional sense


scientifically informed, empirically grounded practice

theory ...still a limited discourse and a rough instrument

“who is at home?” --> ask in respect for all of time who and what are emerging in relationship --> (the obligation to ask) who are present and who are emergent? ***

(what are our) categorical labor
labor of training --> somehow all the participants of training are remodeled by it
labor of scale-making
(these are world-making practices, storytellings)

significant otherness-in-connection =/= intention-ascribing idioms of literalist anthropomorphism that sees furry humans in animal bodies and measures their worth in scales of similarity to the rights-bearing, humanist subjects of Western philosophy and political theory ==> assign privileges or guardianship (in place of ownership) in a modernist great chain of being

*action: beautiful, hard, specific, personal;
=/= abstract scales

differential sensibility =?=> situated emergence =?=> more livable worlds ~ ontological choreography

category of “rights” don't just exist (preformed to be uncovered,) rather we enter into a rights relationship with an other (animal or human)--> Hearne's “reciprocal possession”
-morality is a species-specific capacity
~ if i have X, my X has a human (which is me)


off-leash and cliff-enclosed @Varinia


(Haraway:) time-space scales co-constituted by human, animal, and inanimate agencies
1. evolutionary time (at the level of the planet earth) --> naturalcultural species
2. face-to-face time (at the scale of individual lifetimes) --> mortal bodies
3. historical time (at the scale of decades, populations, nations)

to tell (detailed love and training) stories at these levels

this is about distributed agencies in “layers of locals and globals,”

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

my interests lies really with the ecological cosmologies in my neighborhood (iran, old, middle east, far east, past, present,)
that is why i was interested in the birds of Attar, pig of san'an, wolf of the pigs, crow of the partridge, and so on.
so things take positions in our bigger semiotic material world, there is never just a life animal on[...]

[...] 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 world (Carson)
-not as a voyeur or anthropologist, but breathe in the density and composition of their atmospheres
(people = worlds)

ontic (hasti mojud-shenakhti هستی‌ موجود شناختی‌): “factual” existence as =/= metaphysical ontologic existence)

[ontological interferences in ontic--{regular existence, difference in little beings} for example, ontic is when we ask what time it is, and the answer is on the clock. (snafu is ontic, aporia ontological*) when the ontic is disrupted ==> you have a “day off,” all sort of things can invade and open up, demons come out, there is a suspension of ontic time, a (Heideggerian) holiday]

(Verran) [number are] “always ready to actively re-exist when we do the right actions and say the right words.” (can i do that with ajayeb's objects? how?)
“The moon rose above the river” (en) <--> “upward behind the onstreaming it mooned” (Tlon, a language by Borges with no nouns, only verbs)

(in old Iran, there is a measurement of time based on sa'd سعد and nahs نحس, the time of benevolent spirits and so on. the sensuous time, measurement is affect)


knowledge industry or “scientific factory”

how academic labor was implicated in capitalist systems and contemporary forms of knowledge/power

“ruse” (hile حیله, makr مکر, neyrang نیرنگ) --> my tool in work on ajayeb? -//-[مکر زنان ,گربه نره و روباه مکار, minorities associated with this accent: women, animals, machines,] [ruse in Kelile Demne کلیله و دمنه]
ruse: a set of small, mostly unconscious tactics by which workers resist capitalist systems (writing love letters on company's time, factory workers who takes a scrap of fabric home for his children to play with, etc.)
-“[h]ow to subvert the laws of the “scientific factory” through gift-giving, solidarity, and free exchange even when bosses and colleagues will not turn a blind eye” (de Certeau)

(how to?) collectively crafting critiques, commitments, stories, and actions (in the density and composition of ajayeb's atmospheres)
-feeling out their “rhythms, valences, moods, sensations, tempos” (Stewart)
-“real and virtual worlds, future and past worlds, fictional and theoretical worlds, always happening and happening and happening” (Kenney)


talking is also thinking


speculative valences (zarfiat ظرفیت) of wonder --> (through wonder, which) response-abilities are activated (?)

ajayeb is crafted responsive stories about life --> question of responsibility --> what kind of responsibilities[...]

[...] 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, phenomena are ontologically primitive relations--relations without preexisting relata. [*relatum: one of the objects between which a relation is said to hold. *relata: would-be antecedent (tabar تبار) components of relations.]


reverie of reflectivity =/= refraction (--> makes explicit transforms the tendency of the image to orient representation, foregrounding the threaded visual space between the image and the spectator.)

***dynamic (re)configurings of the world, specific agential practices/intra-actions/performances through which specific exclusionary boundaries are enacted***
(Kaja Silverman, the subject of semiotics)[...]

[...]m) 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 philosophy) actually comes originally from (the writings of) Aristotle on physics, rearranged three centuries after his death by Andronicus of Rhodes}]

materiality itself is always already figured within a linguistic domain as its condition of possibility(?(!))
[ (?(!)) : a contingent question pregnant with wonder]
[my starting point in my lecture/performance is with the concern (warned by Nietzsche) that language is being granted too much power, tendency to take grammar too seriously : allowing linguistic structure to shape or determine our understanding {--> rigs}
believing that ‘subject’ + ‘predicate structure of language’ (~ grammatical categories) --reflects--> (a prior ontological reality of) substance and attribute (~ underlying structure of the world) (=/= *contingency *rhetoric);, --> still in the 16th century europe (pointed by Foucault) language was simply “one of th[...]

[...]"=/=” is ontological ==> question of accuracy (of representation) --> scientific knowledge objectivity

focus on the nature & production of scientific knowledge (--> mediates our access to the material world) --(science-studies)--> dynamics of the actual practice of science }--> ongoing patterns of situated activity

-*origins of “appearance”*-
...with Democritus's atomic theory emerges the possibility of a gap between representation and presented. (the idea that something “appears”)
-Democritus:
•atomism (-->? cornerstone of modern science)
•democracy (-->? cornerstone of modern politics)
}--> the idea that the world is composed of individuals with separately attributable properties**** (==> Newtonian physics of independent objects, @Heike)

*Newtonian framework --> meaphysics of individualism
1- that the world is composed of individual objects with individually determinate 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[...]

[...]odies, 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 (~ specific physical arguments, [=/= well-defined abstract concepts, inherit attribute of independently existing objects]---> go to critique of ‘positionality’)
“position” only has meaning when a rigid apparatus with fixed parts is used (for example a ruler is nailed to a fixed table in the laboratory ==> establishing a fixed frame of reference for specifying “position.”) --> any measurement of “position” using this apparatus cannot be attributed to some abstract independently existing “object” but rather is a property of the ‘phenomenon’ : ***the inseparability of “observed object” and “agencies of observation”***
--> simultaneous indeterminacy of “position” and “momentum” [*momentum*: material arrangement involving movable parts] [--> deconstructing the material exclusion of “position” and “momentum"]

(*)phenomena: primary epistemological unit, the ontological inseparability of agentially intra-acting “components” (Barad); ontologically primitive relations; relations without preexisting ‘relata’(~= mutual ontological dependencies =/= independent entities)
•(specific) intra-action ==> relata-within-phenomena
•(specific) agential intra-action ==> boundaries and [...]

[...]

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 (~ specific physical arguments, [=/= well-defined abstract concepts, inherit attribute of independently existing objects]---> go to critique of ‘positionality’)
“position” only has meaning when a rigid apparatus with fixed parts is used (for example a ruler is nailed to a fixed table in the laboratory ==> establishing a fixed frame of reference for specifying “position.”) --> any measurement of “position” using this apparatus cannot be attributed to some abstract independently existing “object” but rather is a property of the ‘phenomenon’ : ***the inseparability of “observed object” and “agencies of observation”***
--> simultaneous indeterminacy of “position” and “momentum” [*momentum*: material arrangement involving movable parts] [--> deconstructing the material exclusion of “position” and “momentum"]

(*)phenomena: primary epistemological unit, the ontological inseparability of agentially intra-acting “components” (Barad); ontologically primitive relations; relations without preexisting ‘relata’(~= mutual ontological dependencies =/= independent entities)
•(specific) intra-action ==> relata-within-phenomena
•(specific) agential intra-action ==> boundaries and properties of components of phenomena become determinate }~= phenomena
(*)apparatus = phenomena [=/= inscription devices, scientific instruments set in place before the action, machines that mediate the dialectic of resistance and accommodation, neutral probes of natural world, structures that deterministically impose some particular outcome,]
-apparatus: “dynamic (re)configurings of the world, specific agential practices/intra-actions/performances through which specific exclusionary boundaries are enacted”
(perpetually) open to:
•rearrangements
•rearticulations
•(and other) reworkings (--> [in my amazon project:] getting the instrumentation to work in a particular way for a particular purpose)

(boundaries are always ‘enacted,’ not ‘made’)

(*)reality: “things"-in-phenomena, ongoing e[...]

[...]r /> (boundaries are always ‘enacted,’ not ‘made’)

(*)reality: “things"-in-phenomena, ongoing ebb and flow of agency *****
-shifting boundaries and properties that stabilize and destabilize

(*)world: a dynamic process of intra-activity in the “ongoing reconfiguring of locally determinate causal structures” [~= contingency] with determinate boundaries, properties, meanings, and patterns of marks on bodies *****

(*)universe: agential intra-activity in its becoming

(*)word: material-discursive practices ==> boundaries are constituted (for example the differential constitution of “humans” and “nonhumans”; @Varinia)
==> meaning (=/= ideational, andisheyi اندیشه‌ای‌) --> specific material (re)configuring of the world

(*)discourse: that which constrains 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)[...]

[...]i اندیشه‌ای‌) --> specific material (re)configuring of the world

(*)discourse: that which constrains 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)<br />
(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 o[...]

[...]world in particular way
•sharing capacities and habits with others in what keeps a body as it is and maintains its similarity to other bodies in a group
•coincident with subjectivity* --> you need a body to know
--> (particular differentiation of a body:) body ornaments, clothing, sex, and other so-called cultural markings are no different in kind from the so-called natural markers of bodily difference and capacity: ***clothes ~= claws ~= affects*** --> “sign and substance of capacities and dispositions” (Alberti > Hugh-Jones > Viveiros de Castro)
*marking, molding, painting, adorning, clothing, piercing, and otherwise working on body ~=> to fix a body ==> to stabilize an otherwise wildly unpredictable perspective and world*
*body surfaces of spirits and humans are often brilliant and intensely marked* --> excessive corporeality --> potency of the embodied subject: their “scale” [in timespace tey-ol-arz] as efficacious beings, dense with affective capacities, (the body that is marked with tey-ol-arz incites embodied subjects)--> *trap* (operates along scale) [sufi's termporal “scale” (in tey-ol-arz طی‌الارض) as her/his efficacious being, dense with affective capacities for Attar in Tazkirat al-Awliya (--> also relevant for pit-story #measurement) --> the figure of the moving sufi across scales of spacetime on geo, works as a trap precisely along this scale --> materialization of intensity and excess ==> humanity]
* bodies ~= artefacts : sites of subjectivity *

*soul: the capacity to transform: a matter of chaning bodies

dead --> ancestor
(transformation is an ontological event: “-->”), @Hoda
for Wari to have a soul is a sign of danger, a sign that some transformation (of perspective) is imminent []

ajayeb is full of stories of instability: one's soul is always vulnerable to ontological predation by another spirit or person ==> one's perspective can always change


“correspond” is keyword in working with ontologies : ‘interpretations correspond with stable ontologies’


(this we must take things as -->) ontological =/= analogical (<-- representation of a world, an ego, etc.)

how to approach (iranian miniatur and) miniaturization?
miniaturization have powerful and often unsettling (because paradoxical) cognitive and perceptual effects* --> these effects (in the case of figurines) enable people to enter “other worlds” (to think, manipulate and influence)
(in figurines) all the senses are implicated ==> “perceptually explosive objects” (Bailey)
•onto-transformative effect of miniaturization
*anthropocentrism of the scale of the human --> default ontological scale, self-evident human-sized body (-->?! the little bike i gave Elen, did i propose that kind of critique?)
-which organs are emphasized in iranian miniature?
(organs of knowledge: eyes, ea[...]

[...]berti--> one can conceptualize ontology: as a people's “beliefs about” reality / as people's actual ontological commitments (~ people's reality)

Latour's modes of existence: ontological tendencies that exist more or less precariously under the assault of modernization

conversion of ontological questions into epistemological questions ==> deontologizing other peoples’ *ontological commitments* [--> that Goda mistook for ideology]

*problem with pluralizing “reality” is that it might appear to be a form of cultural relativism, (demotion of) “ontology ~= culture (~ cultural beliefs about reality =/= reality)” ==back==> cultural construction


anti-Cartesian, relational, and antiontological exceptionalism


[a] Heideggerian idea: *the world we encounter is preinterpretive*

posthuman ~ nonrepresentational ~ realist ~ new materialism

(realism: an ontological approach)

> •Latour's network
•Ingold's meshwork (commonality of processes across the ‘life =/= not life’) --> processes ~ becoming ~ growth ~ decay
•Barad's entanglement (relations are primary and relata are a consequence of relating ==dynamics==> intra-action {phenomenon = experiment + measuring device + techician + previous results + setting + ...})
•DeLanda's assemblage (how humans and nonhumans produced communities that changed in composition and through time... =/= linguistic model of context)
•

**relational ontology : stronger your “allies” are, the more reality you can claim** [= (Latour's notion of) truth]

[critique of human exceptionalism ==>] open ontology --> contingent categories: phenomena and assemblages are temporary, contingent, and unbounded

flat ontology: one made exclusively of unique, singular individuals, differing in spatio-temporal scale but not in ontological status --symmetry--> *to get at differencferences without determining what they are in advance* (<-- useful for ajayeb studies)
•archaeological types/objects: reified sets of relations
•job of the archaeologists: establish alternative taxonomies of being

ruin memories

nonrepresentational =/={"world of ideas =/= world of things” ~= the ideas must correspond to a truth demonstrable in the world of things}

(Lucas's) materialization: we can still say things about the past with great certainty

theories + apparatuses + material remains

ontological realism --claim--> objectivity and truth may be contingent but are nonetheless demonstrable and robust

archaeologist ontological approach: working on “material pasts in the present” ~= ‘how past actually gathers in the present’ =/= “material record = fragmentary evidence of history”
•(material's temporary sensitivity ==>) [*]residue: the idea of memory objects, material entiti[...]

[...]br /> primate intelligence --allowed--> sexual states --stimulate--> the beginnings of human concepts of social right and privilege

physiology <--economic--> politics }--> scientifically confirmed to life at the organic base of civilization

sex-linked differences,
the primacy of sex in organic and social processes,
scientific managers over women's lives


monkey and apes as:
•natural objects
•unobscured by culture
•organic base in relation to which culture emerged
--> *human engineering*

(Haraway naming those) scientific networks crucially determined who did science and what science was considered good
(#sohrevardi)

Darwinian conception of natural political economy of population


(in Attar, Kelile Demne, Ajayeb, i am hunting for) *** early systems theory *** --> providing the technical base for (different claims such as:) the claim to scientific maturity of the social sciences based on concepts of culture and social group


“he removed the putative head from the collective animal body.” --> animal body politic
--> society was derived from complex interactions of pairs of individuals, understood and measured by psychological techniques, which constituted the social field space. one looked for axes of dominance as organizing principles on both the physiological and psychological levels
--> the theory of the function of male dominance nicely joins the political economy aspect of the study of animal behavior and evolution:
•competition
•division of labor
•resources allocation model
with the social integration aspect:
•cooperative coordination through leadership and social position
with the purely physiological understanding of reproductive and embryological phenomena


*Garden of Industry*

dominance as a natural property (with a physical-chemical base)

a cross ideological exercise (is not possible): science cannot be reclaimed for liberating purposes by simply reinterpreting observations or changing terminology --> (Princess Bubblegum) denying a dialectical interaction with the animals in the project of self-creation through scientific labor

(let's switch to a deeper look at primates, not as models of human beings, rather:) how they live and relate to their environment in ways that may have little to do with us [this is so helpful for everyone and is why i am interested in animal body politics] and that will surely reform our sense of relation to nature in our theories of the body politic [--> #body image]
-bodies and societies that do not depend on dominance hierarchies
--> [my work with ajayeb bestiary early animal science is about learning] ***how to build natural sciences to underpin new relations with the world*** [and that ‘history’ is [...]

[...]ks only when perception itself is the subject --> Proust's novel is a huge inquiry into the nature of consciousness : a magnificently nuanced evocation of what it is to see and sense --> which is usually *too much*


here is one of those stories everyone swears is true,...


(an appetizer called) “smoked language”

the absolute centrality of figurative speech

(Susan Morrow:) how the scuttle of crab claws on sand influenced the hieroglyph for “writing”

we breathe metaphor, swim in metaphor, traffic in metaphor

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

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


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

[...]

[...]ation to what would other wise be nonsense* is evident in many of the examples of 16th century visual culture --> ajayeb bestiary


trial by ordeal
(illustrated in Eduard Fuchs)
the case: if the woman floats she is clearly able to contravene the nature and is therefore a witch or heretic; if she sinks, she has made no such pact with Satan
-procedural expertise --> trial by water here functions as *experiment as much as a punishment* designed to reveal an other wise invisible truth

testimony + experimental results + expert inquisitorial interpretation ==> early version of the ‘case study’ (synthesized as evidence in service of accounting for variation that exceeded general laws regarding relations and phenomenon in the world)
Baxstrom + Meyers

(ajayeb's) individual cases: an effective strategy in providing analytic (and empirical) purchase for phenomenon that were other wise invisible to even the discerning eye of the expert <-- **to move away from a reliance on metaphysics**


**medicalization of the invisible**

possession
set the stage for the explicit medicalization of the mobile invisible forces that experts had been struggling to master, explain, and take measures against --> a new mode that was equally *didactic and forensic* (as the theological frameworks deployed by inquisitors and the exorcise of demons by Church)

witchcraft, faith healing, and demonic possession
Bibliotheque diabolique --> case studies to demonstrate the precariousness of misrepresentation and the consequences of ignorance ~= investigations collected by Charcot and his students in their studies of hysteria
•clarifying the link between witchcraft and hysteria

*witch hunting and the exorcism of spirits in the 16th century (--> antiquated forms of inquiry) ~=?! clinical studies of nervous illness in the 19th century --> conceptual scaffolding of the emergent science*:
•fascination with the secondary visible effects of primary invisible forces
•long-term labor of social interpretation that required the mutation of old categories and the creation of new ones

==> “witch = misdiagnosed”

epilepsy, the sacred disease, erroneously perceived as resulting from hostile magic
=/= hysteria (hold a special place in the moral imaginary)

the special susceptibility of women to witchcraft mirrored the “feminine weakness” associated with the hysteric, exacerbated by low social status
-in countless accounts of possession, we find descriptions of demons speaking through the mouths of girls
[Baxstrom + Meyers =/= Federici's flat analysis of witch hunt as the tool of subjugation of the local population or of woman by men]

tableau vivant --into--> tableau clinique --into--> tableau critique

hysterical reliving of the original [...]

[...] capable? what does it support? we define things by what they can do ==> it opens up forms of experimentation = my ajayeb, Cinderella diaries, Telegram bestiary, Despret's ethology) [=/= interested in what is called the animal classification, one will define the animal above all, whenever possible, by its essence (by what it is)]
--Latour--> reinstituting nature, *one does not learn from beings turned into zombies* (deanimated) ==> (ethology is required to) address an animal defined as non-indifferent: an animal for which the way it is addressed matters
--Despret--> [*]ethology: a practical science of the modes of interrogating and experimenting with ways of being = ****a practical science of the modes of attention**** (that are required by the ways of being of those it aims to study)

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

working on:
•[with Despret and Katie] How my “special things” belong also to others, and how in this belonging i can unlearn something about my things, call it heritage
•in my own performances, the proposal that “story” and “medium” do not need to fit... is also why my lectures don't produce similar joinings (for the audience)


every phenomena is at the same time experienced, resisted, measured, enunciated, performed, narrated

politics, poetics and affects of finitude

fossil nihilism

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

Frankenstein: an all-purpose modifier to denote technological crimes against nature--a criminal only after being left alone by his horrified creator
--Latour--> we have failed to care for our own creations : Frankenstein as a parable for political ecology

to be coextensive with...
to become compositionist: one that sees the process of human development as a process of becoming ever-more attached to nonhuman natures (=/= fallen from nature)

story of modernity:
•humankind's emancipation from nature
•***progress (forward movement of the arrow of time) = indifference to the past*** ==> “past: an archaic and dangerous confusion”
•the confidence of being able to differentiate clearly what in the past was still mixed up: facts & values

green politics ==> gloomy asceticism, a terror for trespassing nature, and diffidence toward industry, innovation, technology, and science

my work has been against the notion of “nature = a hierarchical totality”

emancipation =/= attachment =/= intimacy

*environment: what appeared when unwanted consequences came back to haunt the originators of collective modernizing actions
*environmentalism: when the unwanted consequences are suddenly considered to be a monstrosity (#apocalyptic) ==> abstain & repent --> Leo:

environmentalist logic: “precaution = abstention”

‘global warming’ is an unintended c[...]

[...]nverses with multiplicity (--> following a trail, walking a path =/= map out a field ~= philosophy of artistic research), doctors [analyst] and patients [analysand, artist] ascribe meaning in different ways --Annemarie--> yet they perform or enact reality together --> they *do the reality of a disease [problem, artwork]*
++{Annemarie uses the term “enact” to show that objects (such as body and disease) exist as articulations of the practices that produce them (~= Butler's performance), enacting (not explained by what went before, present remains unstable, patterns and routines and surprises) =/= making (‘causes’ lie when ‘making’ happened)}
[*]theory: conversations about the realities our words help to explore (=/= seeking to fix concepts)
in knowledge practice realities are various brought into being (+ limits of that adaptability) --> *ontology:
--anthropology--> people order “reality” seriously differently
--biomedical--> why, when, where is this truth realized? what does it depend on? what are its alternatives? --> *ontology does not precede knowledge practices* (various practices are closely linked ==> ontologies are linked [for example a patient who talks to a doctor in a consulting room may receive a clinical diagnosis, while laboratory measurements ‘do’ her disease in a different way. or in artistic research environments such as apass.])

(Annemarie's) praxiography --> asking what are the techniques that make things (their empirical, epistemological found objects) visible, audible, tangible, knowable (for this artist in front of me #feedback @apass)**


‘empathy’ is a word that is often recruited when bodies are involved --> resonances with troublesome romantic meanings (magic, fold knowledge)
embodied empathy shifts its meaning from one situation to another --> different meanings ==> different outcomes
[*]empathy: the process by which one delegates to one's body a question, or a problem, that matters and that involves other beings’ bodies --> bodies are articulating and become articulated in the asking and in its responses
= making the body available for the response of another being (=/= feeling what the other feels)
==create==> possibility of an embodied communication (=/= experiencing with one's body what the other experiences)
---> go to Cinderella's empathy: make one think with & with the body
--Despret--> *empathy becomes a scientific tool* that need to be shaped, forged, refined, embodied, a tool that attunes bodies

[*]care: it matters for them that it matters for their animals (***what matters for the other person becomes your matters***)

how to act in a polite manner in a baboon's world? (or in an artist's world, when we give feedbacks)
{seeing like a baboon =/= acting like a baboon = corresponding with a baboon}--> *they transform themselves in order to create partial connections* [...]

[...]of the owners of the cows and sheep... [---> go to Tsing's coalescence]

***amazing interspecific recruitment***


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


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


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

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

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

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

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

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

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

Kitab ajayeb al Hind, wonders of india, 10th century by iranian captain Bozorg ibn Sahriyar of Ramhormoz

(Marzolph holisitic assessment [=/= Beyzai's parochial claims of iranianness] of) middle-eastern narrative traditions = arabic + persian + otaman turkish + jewish + christian (+ several other) narrative traditions related to each other and none of which may claim an exclusive position

city of Brass
the Golden City is a legendary city built in africa by Tawil, the brother of the giant Ug, both of whom were born from the incestuous relation between Cain and his sister Anaq. having been deserted for more than a thousand years, the Golden City was later conquered by Egyptians and became the source of their fabulous wealth.

agahi آگاهی knowledge
na javan mard ناجوانمرد impudent one
farz فرض rite
sonat سنت manner
mardi مردی manly combat

[Sina, Ehsan -->] in the manner of *narrative men* --> typical for the thousand and one nights--whose protagonists[...]

[...]l an organism) to a natural object?

why do rats always touch the walls as they go along them? --Cinderella-->
•they are haptophiles, they like to touch
•they inscribe the course of their route in their bodies in the form of lines, curves, and turns, or even roughness, textures, sensations of cold or humidity
•letting itself be marked by the space
--Despret--> what do we know about what the body of a rat can sense?

***(from) the why of caused --to--> entering into the regime of meanings***

the rat does not respond to the question of learning, he responds to the question of *an architecture that constitute the world for him*

(how?) the “animal's own world” can (with difficulty) include the human observer as an observer

...the maze can authorize neither the question of the “familiar path” nor that of the meaning of the wall


artifactual: the situation where the being who is interrogated responds to a different question than the one the scientist poses to her

hypothesis of the existence of an artifact ==> the possibility of taking into account the fact that the animal would have a point of view on the situation


(to take measure of) what one's anxiety prompts (in the course of research):
•expanding the imagination
•paralyzing the imagination ==> injection of more control


sciences that mobilize the beings that respond to it

each experiment indicates not only the manner in which the animals generally experience the procedures --but--> the way in which each of the animals lives them as a function of the perception that it has of them, as a function of what it expects

(Despret affirming that) there is no *artifact* unless there is *generalization*

*the time of the experimental dispositive* is not the same since it is set within a provisional and short time (five days if testing, corresponding to the work week) while *the time of the farm* is a time of accumulated memories and experience
-the memory of the food eaten before
#Cinderella

it expects something else <== what one gives it is not the sole cause involved


animals certainly respond to a question, but it is not the one we pose to them
*the researchers compartmentalize the research; the animals to not stop prompting them to decompartmentalize it* ♥

(always) the artifact --constitutes--> the object of critique


animals do not judge an *abstract situation*, but a situation offered to them *as it is offered* to them

(Cinderella's) reciprocal habituation --> animal itself actively takes the questions and the presence of the researcher into consideration
to negate the condition of research --> exchange judgment and opinions (+ mutually affect one a[...]

[...]his frame?
-because the animal must be interested in other things besides the human being, it must continue to live its life as a goat or a sheep --✕--> “the good animal: the animal responds to her observer”


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

Singh + Dave --> ordinary affects of killing (animal) --> anthropology of ethics =/= Agamben's killablity (linked with sovereignty): routinized emotionally indifferent production of bare life (capacity to decide which bodies can be killed, without the killing counting either as homicide or as a sacrifice)

normative moral claims

(Laidlaw, Foucault) ethical life: reflexive practice of freedom --humanistic-->
•traditions of virtuous conduct
•changing practices of self-fashioning
•affective dispositions: compassion, devotion
•(altruistic question of) how ought to one live?
=/=
what is the mode of a killing?
what is the mood accompanying that killing?
+ ethical repercussions (if any) there of, even of they are not prescribed or proscribed in state or in customary law


*to write nonmorally about [*]ethics: a mode of relatedness, even if the relation is as ephemeral as a mood that may escape measure or description, lying somewhere between mourning and indifference
[=/= to have an a priori moral code based on which we might justify (or predict ahead) our emotional responses to particular killing ~= what constitutes a good life or death]

(mourning =/= indifference)

concept + reality of animals + anthropology of India

everyday affects (while witnessing or executing the death of animals)
doubts and pleasures
cruelties and indifferences
chicken shops
decimated forests of central India


moods:
•ambivalence
•cruelty and pleasure
•senses of devastation
<br /> modes and moods of specific commercial and ritual occurrences (in Tehran)

--> ***how does (and does not) killability shade into vitality?***

what does it mean for animals to be alive in a severely depleted habitat?

(what it means to be alive in contemporary Tehran?)

profane: a routine, ritual, process that does not in itself invoke a sacred purpose or value

-how would we measure the distance between the poles of the profane and sacred in terms of the mood and intention surrounding the ritual of killing?
-what is the mood sounding the sacrificial death? (veneration?)

animal sacrifice has a long history in textual and oral forms of Hinduism (as do arguments against it)

آرامش قصاب
butcher's easy hospitality
slow time of sadism

#story
tribe of bonded laborer decide not to sacrifice animals. “what is the use of someone's [...]

[...]
*to write nonmorally about [*]ethics: a mode of relatedness, even if the relation is as ephemeral as a mood that may escape measure or description, lying somewhere between mourning and indifference
[=/= to have an a priori moral code based on which we might justify (or predict ahead) our emotional responses to particular killing ~= what constitutes a good life or death]

(mourning =/= indifference)

concept + reality of animals + anthropology of India

everyday affects (while witnessing or executing the death of animals)
doubts and pleasures
cruelties and indifferences
chicken shops
decimated forests of central India


moods:
•ambivalence
•cruelty and pleasure
•senses of devastation

modes and moods of specific commercial and ritual occurrences (in Tehran)

--> ***how does (and does not) killability shade into vitality?***

what does it mean for animals to be alive in a severely depleted habitat?

(what it means to be alive in contemporary Tehran?)

profane: a routine, ritual, process that does not in itself invoke a sacred purpose or value

-how would we measure the distance between the poles of the profane and sacred in terms of the mood and intention surrounding the ritual of killing?
-what is the mood sounding the sacrificial death? (veneration?)

animal sacrifice has a long history in textual and oral forms of Hinduism (as do arguments against it)

آرامش قصاب
butcher's easy hospitality
slow time of sadism

#story
tribe of bonded laborer decide not to sacrifice animals. “what is the use of someone's untimely death causing another?” (and because goats are expensive nowadays). one summer all the brothers get together and call the deity. he possessed my father's brother's son. we said: “baba, we won't give you a goat. eat us if you must.” the spirit began to get angry. he said if i accept this for you, then others will do the same. (after negotiation) he accepted only from one person and not others. the issue is still unresolved.

religiously infused conscience
banality of secular cruelty
long-standing intimacy between violence and the sacred

#story
Nitin is jinn and no jinn wants to marry their daughter to someone who sells chicken for a living. Nitin has debilitating nightmares about dying chickens.
•poultry industry
•cage-free farming


(there is no “irreducible” ontological gap, disjuncture of temporality, ontological untranslatability, between:)
time of history/capital ~= time of the gods/ritual

both ritual and capital --involve--> exchange relations ==> unpredictable forms of movement (across domains)

•(show of[...]

[...]=/= nostalgia: a mode of resistance against the present

retro: a mode of reading, an attitude towards the past without emotional attachment

ironic consumption...


... =/= how adults might perceive the political context

dissident discourse
(audience looking for) counter regime messages

*nostalgia + nationalism within a postcolonial Europe*
Europe's repressed imperial history --> longing for the divided Europe of the Cold War --> postsocialist nostalgia (in television [--> cultural memory])

past: retro comedy

comedy: retrospective representation

(comedy does not?) antagonize its audience ~= build a memory conflict
[*]comedy: strive for reconciliation (by focusing on the everyday life of its colorful characters)

the good soldier Svejk --> good-natured side of czech national identity

self-congratulatory narrative <-- (when you think you are always) morally on the right side
@apass

(tv series) forging resistance-based (national or individual) memory


the way in which a society understands its own past --> through culture (not a matter for politicians and legislative measures alone) that particular narratives about the past are kept alive and help to structure understandings of the present

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

strolling: walking in the city --> sense of belonging to the city
walking in 19th century (starting with England) --> something for the lower class
--later--> walking became a middle class pursuit (something you do in your garden ==> parks for walking)
city walking --> claiming step by step parts of the city --> practice of belonging [~ sense of place (in history = nationalism) of certainty + comfort] --> belonging is an individual imperative (something that is created by the individual on the ground) [~/=? a category of exclusion]

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

anger: an expression by which the observer perceives as if something *happened to the person who is angry* (a passive experience, not something that the person did)

intuition = recognition

•memory is really bad at remembering lists
•memory is really good at remembering routes through space
•(humans are good at remembering) agent-thinking =/= abstract notions


*anger ==reveals==> world*

anger ==> makes you ungly ==> prompts action
[the strange connection of: action <--> ugliness]

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

postsocialist nostalgia: relational expression of a heterogeneous set of desires that operate in an intercultural network

Imre

western European longing for the divided Europe of the Cold War --> Europe’s repressed im[...]

[...]ess, the easterns since they did not posses the same brand of selfhood they found mirror strange and uttelized it in curious ways, another optical problem ---> go to mirror and the laughing snake - mar-e ghahghahezan, img]
...through the speaking fire, events “on earth” were finished except for a final judgment by fire --> invention of sin, spiritual existence : selftranscendence. anthropoce separating themselves from earth and its processes
-‘essence’, ‘appearance’, and ‘change’ became sources of anxiety
-other forms of life are now irrelevant to humans
-from now on “you cannot be two things, in two places, or in two times, at once.” , no more overlapping identity ==> alienation from (the domains of) nonhuman life
-the “Persian” new mind, (intanced by fire,) divided the world into material creation and infinite spirit that would shape the philosophy of the civilized world. (Shepard 2004)
(-in my amazon book i am pointing out: Esthetic distancing also made possible the landscape arts and connoisseurship and commercialization as scenery painting, tourism, and recreation. To the credit of the Greeks, they resisted converting the landscape into scenery and wilderness into an aesthetic experience.)

we are not directed towards a measured location, (as his-story tries to make belief)

“After you die, others live.” (Sina)

old world's arboreal simians, monkeys

Anthropos

cultures of Pleistocene
-Pleistocene was the time of glaciation and ice. Much of the world's temperate zones were alternately covered by glaciers during cool periods and uncovered during the warmer interglacial periods when the glaciers retreated. it is when the evolution and expansion of Homo sapiens and by the close of the Pleistocene, humans had spread through most of the world.

Agonic / Hedonic --> my Köln group, agonistic doctrine challenges that mode of personality

ontogenesis---extended in human (the specialized and scheduled development of physical and psychological traits that appear, disappear, or stagnate during the life cycle of the individual.) --> Neoteny (a “state of newness"--a retardation of certain parts of the maturing process.) preprograms life stages, so that our becoming is a lifelong process.
-developement of the self in terms of harmonious relations to other species and nunhumans.
-ontogenetic agenda --- (The agenda is a given; the support depends on a social readiness to nurture, itself a product of successful ontogeny of an older generation.)
-many myths correspond to the ontogenesis. in Ontogeny, timing is everything---narrative.
-aspect of the ontogenetic self---(the modern world has lost the ways to guide the) new person emerging at each stage
[from kinfolk complexity and elderhood to medically sustained old age] -- i myself have turned to old folk to do storytelling, as ne[...]

[...]ssure, quality check,) --?--> related to mine and mineral that gave metal and gold (in many parts of iran sang is the unit of messurment for water ---> go to Dehkhoda) (sang is just a mean to put other things in weight, due to its abundance and nonshiny surface in front of reflective materials: diamond, water, etc.)
sang dar darya andakhtan سنگ در دریا انداختن (positive chance, relying on destiny, butterfly effect, questions of agency and responsibility,)
sang andakhtan سنگ انداختن (causality, scale, benefiting from the nature, lever, questions of agency and responsibility,)
sang bendaz baghalet baz she سنگ بنداز بغلت باز شه (stupidity, uselessness, unrewarded hardship, questions of agency and responsibility,)
sang az mum sakhtan سنگ از موم ساختن (impossibility, stupidity, wrongness,)
sang bar shishe zadan سنگ بر شیشه زدن = not drinking wine anymore (breaking the wine glass) (sometimes stone has come to mean the wine glass itself: sang ~= bade باده)

sange ghali سنگ قالی (to put a rock on an iranian carpet so the wind doesn't take it away. the stone is invited into the culture. doesn't matter why. it is there sitting with us.)

as a unit of measurement, it apears that in farsi stone associates with quantitative nature, and in Ajayeb (therefore) fire with qualitative production of nature(?)
atash is pure quality
sang has no quality, it has only quantity
---this is undermind:
a trip to the archive of stones, muze jawaherat tehran (Treasury of National Jewels موزه جواهرات ملی ایران)
ahjare nafise احجار نفیسه (diamond, gold, etc.)
ahjare karime احجار کریمه (zomorod زمرد, yaghut یاقوت, la'l لعل, etc.)


exposure to its antibodies
risks contamination

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

(to address) unmarked territory and unmarked destiny

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

stones tell destinies, they are old old old, they are carriers of memory, witnesses of the past, no to wipe out its rough-edged remainders

another take on rock: Stromatolite (are the real telling stone, once bacteria) --> fossilization (~= stone) {structure, morphology,
(gaining sale [Stromatolite is bacteria preying] --> predation --> Multicellularity)
-distinguish between biologically formed and abiotic stromatolites is (hopefuly) still open
•a stromatolite from 2000 million years ago made by a comunity of bacteria, the same bacterial who produced oxigen (that we have in the atmosphere today) (Lynn - https://www.youtube.com/watch?v=UlxqeSXyPd8)
•landscape made by bacteria: cyanobacteria became the first microbes to produce oxygen by photosynthesis. (although the excess of free oxygen was toxic to anaerobic inhabitants, therefore responsible for one of the most significant extinc[...]

[...]www.youtube.com/watch?v=UlxqeSXyPd8)
•landscape made by bacteria: cyanobacteria became the first microbes to produce oxygen by photosynthesis. (although the excess of free oxygen was toxic to anaerobic inhabitants, therefore responsible for one of the most significant extinction events in Earth's history.)

Stromatolites (/stroʊˈmætəlaɪts, strə-/[1][2]) or stromatoliths (from Greek strōma, str?ma, mattress, bed, stratum, and ?????, lithos, rock) are layered bio-chemical accretionary structures formed in shallow water by the trapping, binding and cementation of sedimentary grains by biofilms (microbial mats) of microorganisms, especially cyanobacteria.[3] Fossilized stromatolites provide ancient records of life on Earth by these remains, some of which may date from 3.7 billion years ago.[4][5] Lichen stromatolites are a proposed mechanism of formation of some kinds of layered rock structure that are formed above water, where rock meets air, by repeated colonization of the rock by endolithic lichens.[6][7] (Wikipedia)


*oxygen

[img https://commons.wikimedia.org/wiki/File:Oxygenation-atm-2.svg]

O2 build-up in the Earth's atmosphere. Red and green lines represent the range of the estimates while time is measured in billions of years ago (Ga).
Stage 1 (3.85-2.45 Ga): Practically no O2 in the atmosphere. The oceans were also largely anoxic with the possible exception of O2 gases in the shallow oceans.
Stage 2 (2.45-1.85 Ga): O2 produced, and rose to values of 0.02 and 0.04 atm, but absorbed in oceans and seabed rock.
Stage 3 (1.85-0.85 Ga): O2 starts to gas out of the oceans, but is absorbed by land surfaces. There was no significant change in terms of oxygen level.
Stages 4 and 5 (0.85-present): O2 sinks filled and the gas accumulates.[1]

[1] Holland, Heinrich D. “The oxygenation of the atmosphere and oceans”. Philosophical Transactions of the Royal Society: Biological Sciences. Vol. 361. 2006. pp. 903-915.


metazoan phyla : animal

history of life is tight to hisory of oxygen --> fire
Aerobic metabolism is more efficient than anaerobic pathways

Abiogenesis: the natural process of life arising from non-living matter, how pre-life chemical reactions gave rise to life on Earth
•self-replicating molecules
•RNA world --> catalyze peptide ligation or amino acid polymerization --> protains, specialized biocatalysis --> RNA + iron ==> DNA : data storage
•synthesized from inorganic compounds
•catalysis in chemical systems =?=> molecules necessary for self-replication
•this is a protain writing


*water
Study of zircons has found that liquid water must have existed as long ago as 4.4 Ga, very soon after the formation of Earth [...] water with similar deuterium-to-hydrogen ratio was already available at the time of Eart[...]

[...]dency to rarefy and expand under the influence of heat
(recognition of) thermal expansion of air ==> motor of global atmospheric circulation

explaining winds --Borrelli-->
•how rational thought could grasp
•how divine power descended to earth

pneumatic machines
gears, weights, levers, pulleys

****premodern natural phenomena
--more--> exploring and classifying *varieties* of things =/=
--less--> common *causes* of things

varieties =/= causes


cause ==>? highly complex phenomena
  |           |  
[-O-] ==> {t|/?#$^%V!~)&^} <-- premodern science and art today stays here (---> go to Stewart’s attunement to phenomena)


[*]navigation: negotiation between the direction one ‘witches’ to travel & the direction that is ‘possible’ to travel --> wind sense:
temperature
humidity
intensity
regularity
smell
knowledge of astronomy + geography


wind rose --> (connection between:) celestial + astronomical order + terrestrial variety (of land + living creature)

estimate the speed of the ship
throw a log with a rope attached to it overboard, and measure how much rope went overboard within a given period of time

Pliny the Elder --> historia naturalis

Seneca --> naturales quaestiones
air has a natural power of moving itself [==> agency باد]
}<== Seneca’s stoic worldview: conceived the cosmic principle of all life and movement (pneuma) as a subtle substance pervading everything and giving rise, among other things, to all weather phenomena
air = expression of pneuma (alive & live-giving)
all weather = manifestations as transmutations of air
(late medieval encyclopedia -->) *weather = a kind of alchemy of air*
(late medieval wind diagrams -->) wind: cosmic divine powers owers blowing from the celestial sphere onto earth

Aristotle + Albertus Magnus ==> explanation of the nature and origin of winds in Renaissance meteorological works
air and were then dragged along by the circular movement of the celestial spheres so that they ended up moving horizontally

hot and dry exhalations

aeolipila: a hollow metal sphere (shaped like the face of Aeolus) with a single tiny hole in it

air possessed a force (“vis”) that heat could awaken

16th century --increase--> interest in systematic explanation of meteorological phenomena

#workshop on wind poetry
epic battle, systems moving air, agency,

feature of Renaissance thought --> the idea of *a middle instance (neither fully corporal nor fully incorporeal) intervening between matter and soul* [+ fire as intermediator] ~ spiritus, pneum, quintessence ~ fire or air

...in schematic abstract [...]

[...]ary hayula) : it has act/ also is able to its “next level”

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

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

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

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

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

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

گسست/Gosast/rupture can only happen in corporal matter

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

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

what is when apparition enters void?\

زمان سمتی zaman-e samti : directional time (?) [#archive]
<br /> for Avicenna location and located are inseparable, location is holder or an exterior or outer surface of the located.
for him, void has two problems: (1) the void's dimensions will mix with the matter's dimension. (2) void is infinite, therefore movement is impossible, since there is part of the universe that is not void therefore there can't be void in the universe since it has to be infinite.



Hayula has no resistance to different apparitions/surat/صورت

surathaye jesmani صورتهای جسمانی

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

[...]



pandora’s complexity

purely (?) material objective agent (evolving?)

Hayula--the first principle of everything material

bi-surat بی صورت

اشکال تن ashkal-e tan***
virtual proto-humanity (to different corporalities) --> pre-organic / anthropo*morphic* --> in[...]

[...]ology’ not only what we do but why we do. the science that should be studied so much in art, specially in performance art. the how of human behavior, feelings and emotions.
the psychological space, the intermediary space of the ethical relation, shyness and commitment to the other. “i am infinitely more demanding of myself than of others”. (is this the realm of shyness being before god?)

--> ‘intelligence’ in the sense that what do i pay attention to and why, and what do i ignore and why, and how do i put it together. (synthesizing)

--> ‘cornered’ someone that is cornered ontologically. can not shy out of the corner.

--> ‘present’ of presence signifies nowness. The movement of time makes things present by making them now. What is the relation of this “making present” to the world? Is the movement of time ultimately to be traced to that of the world? On such a view, we take the successive nows that constitute time’s movement as a function of the world. Their origin is the successive impressions we receive from its objects. We, thus, come to affirm that nowness is the world’s presence to us in the impressions it leaves. Augustine gives the classic expression of this position when he writes: “It is in you, O my mind, that I measure time. ... What I measure is the impress produced in you by the things as they pass and [the impressions] abiding in you when they have passed."2 The impress is registered as the present now. We register the abiding impression left in the mind as the remembered now. If, however, we break the tie between presence and the world, we have to say that the impress is the result of our own activity. The impression that results in the now comes, in other words, not from the world, but from ourselves. It is a result of our affecting ourselves. In Derrida’s words, its origin is “the auto-affection” of consciousness.

--> ‘consciousness’ Since it involves the self-awareness that demands self-presence, the question of language expands once again. In answering it, we must inquire into the nature of consciousness.  

--> ‘veil’ unveiled. a sign of difference, a kind of timidity? is shyness same as veil? is it a sheer projection? are we (am i) subdued?

--> ‘exhibitionist ambitions’ and idealized structures. the exhibitionist ambitions of these artists forswear all objective orientation. Their own uniqueness and grandiosity is taken for granted. it is not open to debate and need not be founded in a structured manner that is accessible and comprehensible to one's powers of appraisal and judgment. the representatives of postmodernism adopt the stylistic forms, themes and visual material of their art from the boundless treasure trove of art history so readily accessible today. dependence on what has already been formulated. the underlying tone of this art serves to flaunt an unparalleled sense of superiority and grandiose self-confidence. se[...]

[...]br /> •war of words
•

(agonistic fields:)
military combat
sexual domination
security maintenance
market strategy

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


(techniques of the observer - september 9, 2012)
•What is the relation between the dematerialized digital imagery of the present and the so-called age of mechanical reproduction?
•ongoing abstraction of vision - Problems of vision
•transformation in the makeup of vision
•history of art <-> history of perception?
•onlooker (Zuschauer)
•historically important functions of the human eye ==> medical, military, and police hierarchies
•Most of the historically important functions of the human eye are being supplanted by practices in which visual images no longer have any reference to the position of an observer in a “real,” optically perceived world.
•where abstract visual and linguistic elements coincide
•avoid mystifying it by recourse to technological explanations (this was my mistake!)
•an observer is more importantly one who sees within a prescribed set of possibilities, one who is embedded in a system of conventions and limitations.
•measurable in terms of objects and signs
•newly constituted human sciences in regulating and modifying the behavior of individuals.
•it was through these disciplines that the subject in a sense became visible
•passage from the geometrical optics of the seventeenth and eighteenth centuries to physiological optics
•to expose the idiosyncrasies of the “normal” eye
•Retinal afterimages, peripheral vision, binocular vision, and thresholds of attention
•outcome of a complex remaking of the individual as observer into something calculable-and regularizable and of human vision into something measurable and thus, exchangeable.
•standardization of visual imagery
•in the amphitheatre / on the stage / in the Panoptic machine
•dissociation of touch from sight ==> “separation of the senses” and industrial remapping of the body in the nineteenth century
•unloosening of the eye from the network of referentiality incarnated in tactility ==> fitted for the tasks of “spectacular” consumption
•Perception for Benjamin was acutely temporal and kinetic;
•a mobile consumer of a ceaseless succession of illusory commodity-like Images.
•Machines are social before being technical
•desiring machines
•The paintings of J-B. Chardin are lodged within these same questions of knowledge and perception His still lifes, especially, are a last great presentation of the classical object in all its plenitude, before it is sundered irrevocably into exchangeable and ungrounded signifiers or into the painterly traces of an autonomous vision.
•that the very process of becoming tired was in[...]

[...]
•historically important functions of the human eye ==> medical, military, and police hierarchies
•Most of the historically important functions of the human eye are being supplanted by practices in which visual images no longer have any reference to the position of an observer in a “real,” optically perceived world.
•where abstract visual and linguistic elements coincide
•avoid mystifying it by recourse to technological explanations (this was my mistake!)
•an observer is more importantly one who sees within a prescribed set of possibilities, one who is embedded in a system of conventions and limitations.
•measurable in terms of objects and signs
•newly constituted human sciences in regulating and modifying the behavior of individuals.
•it was through these disciplines that the subject in a sense became visible
•passage from the geometrical optics of the seventeenth and eighteenth centuries to physiological optics
> •to expose the idiosyncrasies of the “normal” eye
•Retinal afterimages, peripheral vision, binocular vision, and thresholds of attention
•outcome of a complex remaking of the individual as observer into something calculable-and regularizable and of human vision into something measurable and thus, exchangeable.
•standardization of visual imagery
•in the amphitheatre / on the stage / in the Panoptic machine
•dissociation of touch from sight ==> “separation of the senses” and industrial remapping of the body in the nineteenth century
•unloosening of the eye from the network of referentiality incarnated in tactility ==> fitted for the tasks of “spectacular” consumption
•Perception for Benjamin was acutely temporal and kinetic;
•a mobile consumer of a ceaseless succession of illusory commodity-like Images.
•Machines are social before being technical
•desiring machines
•The paintings of J-B. Chardin are n are lodged within these same questions of knowledge and perception His still lifes, especially, are a last great presentation of the classical object in all its plenitude, before it is sundered irrevocably into exchangeable and ungrounded signifiers or into the painterly traces of an autonomous vision.
•that the very process of becoming tired was in fact perception. “When the eye fixes itself on a single color...
•the clear eye of the world
•The more Schopenhauer involved himself in the new collective knowledge of a fragmented body composed of separate organic systems, subject to the opacity of the sensory organs and dominated by involuntary reflex activity, the more intensely he sought to establish a visuality that escaped the demands of that body.
•the physiological makeup of the subject as the site on which the formation of representations occurs.
•Of these only the cerebrum, together with the sensory nerves attached to it, and the posteri[...]

[...]bjectivity in one mode may seem worthless when judged by the standards of another mode.
(as humans we must deal with our personal, idiosyncratic, perspectival perception)

photo: accurate rendering of sensory appearances

objectivity is a multifarious, mutable thing, capable of new meanings and new symbols: in both a literal and figurative sense, scientists of the late-nineteenth-century created a new image of objectivity

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

we must consider the paths people and trees have taken

entangled networks of matter and meaning

“i don't mind being ‘close to nature.’ but i know what they mean when they say that, and it's not what i mean.”
--Linda Noel, Koyungkawi poet and acorn mush maker

oaks were travelers and mixers

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

(Tomaz Mastnak)
Botanical decolonization

planting and displanting of humans and plants are elements of the same multispecies colonial endeavor

native plants as a discursive field

complex and unmarked ways that plants have been  sorted out as ‘native’ or ‘nonnative’

(as a measure of perfection and ‘civility’) gardening was also the key to the survival of colonies

(for Bacon) ‘plantation’ meant in the first place to ‘Plant in’ people
‘plantation in a pure soile’ (founding a colony)

once we see colonialism as the literal planting and displanting of peoples, animals, and plants--as inscribing a domination into blood and soil founded in the fantasy of molding ecosystems with godlike arrogance--it becomes clear how colonialism ushered in the anthropocene

native plants, by implication, were uncultivated. in the imperial imaginary this distinction between cultivated and native plants was isomorphic with people as well.

‘nature’, like the uncultivated native, was to be dominated by ‘culture’. such ‘government of nature’ found its metropolitan manifestation in botanic gardens. (species collected for scientific reasons, for aesthetic and ideological benefit)

government of nature

invasive animals

the real issue is that we still live in a colonial environment. we live with the legacy of botanical colonization without even knowing it. this legacy is not mere background to social and political life.


Nazis’ attempted eradication of Impatiens parviflora from their own native forests (Gröning and Wolschke-Bulmahn, 1992)


the idea of “borrowing freely from all the world's styles and floras” erases the violent colonial encounter of displacing by replacing it with the figure of the undocumented immigrant

..charging native plant enthusiasts and invasion biologists and managers with xenophobia..[...]

[...] is *always possible (like money)
-transfer is only a possibility

so, we must find the word or construct a conditional logos that *already works to connect the crevices which run across the spatial chaos of disconnect varieties, the *proto-worker of space*, the weaver in the topology of nodes

separations by sudden stoppage
•is this a myth?

a worker of the single space
(we are not)

euclidian space of every possible displace
(what are the displaces and displacements in Ajayeb? Be specific)

(proliferating multiplicities of) unlinked morphologies

(fire text)
to practice dichotomy (and its connected paths) one must know that its clefts follow and overlap the ancient mythical narrative (in which worlds are torn ...)


when geometry is born myth falls silent

(the ancient journey) from islands to catastrophes, from passage to fault, from bridge to well, from relay to labyrinth

the original function

the “new space” is always universal

the space of reason is universal, within it there are no more encounters

one can walk on two or four or three legs ----> how the earth is measured
(before entering the Ajayeb website asking that question?)

(a dangerous) flock of chaotic morphologies
(is this subdued or maintained in Ajayeb?)

(i am also more interested in) the aged Europe asleep beneath the mantle of reason and measure

(Leibniz said that one should listen to) old wives’ tales***

The Old Wives’ Tales

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

recapitulation
appropriation
=/= fabrication
creation

what are the ‘forces in motion’ in Ajayeb? What are:
Instruments of leverage,
machines,
producers of forces,
for packing,
for transporting,
as source,
as origine,


the applied geometry of our relation to the world

tools are dominated by form

virtual velocities
objective world
geometric reasoning

industrial revolution, a revolution operating on matter
one takes force or produces it

matter transformed by fire
Turner saw  the introduction of fiery matter into culture

an axis of (roaring) fire

matter is no longer left in the prison of diagram, fire desolves it, makes it vibrant, tremble, oscillate, makes it explode into clouds.

New matter ==> new world

fire delivers one from the ice***

steam engine triumphs over forced immobility, inertia

the cut of the reference

product of furnace, the cold product of fusion

old-style riddle

navigate between two[...]

[...] the drifting of information into background noise

عجایب المخلوقات ajayeb al makhlughat, anamnesis, memory, and everything imaginable

body creates language from information and noise

one who utters language, is the receiver at the end chain, the final observer. But the initial dispatcher is (always) unknown.

Ajayeb, make? a chance-program couple
to perform both:
•i am submerged in (its) signal exchanges
•i observe its global set of exchanges

introspection veers off into experience

as Freud, who started from energy models of thermodynamics, has intuited, everything occurs by a dynamic of language, the subsequent development of thermodynamics into information theory.

Knowledge is always linked to an observer

we are drifting towards noise and black depths of the universe...
knowledge is at most the reversal of drifting, that strange conversion of times, always paid for by additional drift; but this is complexity itself, which was once called being

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

Auguste Comte says: in light of previous experience we must acknowledge that impossibility determining, by direct measurement, most of the heights and distances we like to know.

Thales, geometry as ruse
construction of summary

operation of application
use of metrics
in applied sciences

(often) measurement is the essential element of application,
but primary in the touch (sensory)

practice <--> ruse <--> theory
we need a ‘ruse’ to go from practice to theory
(mathematics? Is this why young philosophers are lured into math?)

the length my body cannot reach, sun, horizon, the far side of the river

greek idea of theorize: see
sight: by “placing” measurement, measurement by sighting
greek:
vision is tactile without contact
Descartes knew this better than anyone

inaccessible (is at times) accessible to vision

the ruler (the mode notion of module) has been placed accurately on the thing

the eye is a witness of covering-over

to measure is to relate
but, the ‘relation’ implies a transporting, of the ruler

(we are with this) at the realm of the accessible (=/= metaphysics?)

in the realm of inaccessible, vision must take care of displacement

The goal is either civil or astronomical
civil =/=? astronomical

to ask the object in motion to provide a constant flow of information about the object at rest.

Thales stops time to measure space
time freeze in order to perceive
eternity of mathematical figure

how geometry came to the Greeks?
•a practical genesis: build a [...]

[...]s knew this better than anyone

inaccessible (is at times) accessible to vision

the ruler (the mode notion of module) has been placed accurately on the thing

the eye is a witness of covering-over

to measure is to relate
but, the ‘relation’ implies a transporting, of the ruler

(we are with this) at the realm of the accessible (=/= metaphysics?)

in the realm of inaccessible, vision must take care of displacement

The goal is either civil or astronomical
civil =/=? astronomical

to ask the object in motion to provide a constant flow of information about the object at rest.

Thales stops time to measure space
time freeze in order to perceive
eternity of mathematical figure

how geometry came to the Greeks?
•a practical genesis: build a reduced model, have a notion of module, bring the distant to the immediate.
> •a senatorial genesis: organize a visual representation of that which defies physical contact.
•a civil or epistemological genesis: take astronomy as a starting point, reverse the question of the gnomon.
•a genesis that is either conceptual or esthetic: erase time in order to measure and master space.

exchange of the stable and the variant

in a culture with oral tradition, story takes the place of schema, and theater equates intuition.

In Thales story, the schema is the invariant of the tale instead of the tale being the origin of the schema. To teach the theorem is to tell the pseudo-myth of the origin =/= mythical tales being the dramatization of content
Thales theorem is itself anecdotal in relation to the invariable concept that it expresses its own genre: that of similarity***

from a practice he gets another practice


which messages, and how, answers and questions was covered overd over the centuries by the scenography of shadow-light opposition?
Descartes story: perspectival geometry, theory of shadows.
Plato's story: the sun of the same, the other and empirical object, cast shadow on shaded surface, similarity, the cave of representation.
The tales of origin? --> origin of a technology? Of an optics? Of a geometry?

The ruse of applied mathematics

cultural settings of an architect and an expert builder...

Descartes followed by Descartes

archaic forms of pre-mathematics that run through history

(thinking with geometry must be careful because of its roots in engineering and ruse)

Plato's cave: even flat wall bright, light creates a shaded area; my knowledge is limited to these two shadows. And it is only a shadow of knowledge.
Conclusion of the story of confrontation with solid objects, compact volumes, objective indefinite unknowns.

[...]

[...]
packs, alliances, conventions,
struggles with nature, alliances,
downhills, slopes,
content, norms, results,

the model and theory are both necessitarians
(how can this be explained materially?)

(what is the opposite of ‘people’?)

“physics”: the global contract (=/= global conflict; promise of physics), the general scheme of things (that scientists agree on)

flow did not follow (the general theorem of mechanics)

[@Sana] (why is it important) to describe flow in all its concrete complexity (--> Freud describes psychological flow in his work on libido)
----> formation of living systems

#the mindful stochastic knowledge of phenomenas#

Sohrevardi's work on the soul out of the tangible realm
(if your house or town is on an ocean the chosen model is a fluid one =/= polyhedron crystal) --> how would Sohrevardi choose a model? What would he think of fluid systems? [--> The Solids of...]
what are his rigorous bodies?

in Sohrevardi the *order* is of the ...[?] {of the world? Of the street? Of the code? Laboratory? Of the operative? Civil? Logical? Social? Scholastic?

more phenomenological ~=?(&?) less measured
(the river of phenomena is physics)

they put (ajayeb's) nature outside nature, (placing it in the subject, and so on)
which facts “are” the foundation of materialism?
-(the idea they says) classical knowledge deserves classical philosophy

(#?%$@x*!!!---->) if there are monsters here, go elsewhere(!)

what? / how? --> by contract or by strategy?

the ‘question’ is always consequential, never naive or frivolous

we need? workers (=/= generals)
we need? contracts (=/= strategy)
(how can i understand my “strategies” and my “contracts” ?! contractual agreements that i use or depend on or produce in my research and work with ajayeb, and in relation to the others in my performances--{my vocabulary, thinking with me, (un)learning with me, etc}--and even prior to the event of our encouter, the binding transferential contract in relation to the one who speaks) ~~--> (and issuing its) betrayal
strategy --(always? [should?] ends with)-->? contract; (for example, making peace treaty after war)
[]

{*strategy, “art of generals,” from French stratégie, from Greek strategia “office or command of a general,” from strategos “general,” from stratos “multitude, army, expedition,” literally “that which is spread out” (--> “structure”) + agos “leader,” from agein “to lead” (--> “act”).}

(strategy/contract/...)

***science is conditioned but unconditional***
(Serres:) science is conditioned by postulates or by decisions that are generally social, cultural, or historical in nature, which form it and orient it
--(n[...]

[...]ively agree about noise and interference.
•mode of communication, meaning-making, language, transference, transformation,
•what is the intersection of our repertoire? (in apass, particularly; each of our mimetic preoccupations, dynamics of our violences, our mathematical sites, drawings on sand, modifiers, etc.)
==> dialogue

mathematics: (presents itself as) a communication maximally purged of noise

HRN: human relation-noise
=/= geometry


die agonal


to which degrees my work on ajayeb aligns or depends on the “new language” of the inexhaustible discourse of mathematics as inherented from the Greek geometry into the modern culture?

What are the inaugural relation of the geometric (metrological) ideogram to the CG? And to the Egyptian priest?
What is compared, modeled, simulated:
•flood
•fires
•celestial fire
•catastrophes
- violence of the elements
•


ajayeb: doxographies (, legends and allegories) composed in natural language (?)
=/= (the problem of) how to duplicate the cube ---,{thematized object of the complete intersubjective relation}
~=? alogon =/= logos: proportion, measured relation, discourse;
alogon prohibits speaking

crisis and recast, questions of archive


Luisa, Foad
(the space of the relation between) experience & abstract --> between sense & purity
(an inquiry line for Luisa: try to figure out the status of pure [which is impure? when history changes])

my allegorical covers

meaning of:
•non-disproportion
•nonviolence

Socrates: you are in crisis because you are ignorant of geometry

even: same
odd: other

برهان خلف borhane kholf, irrationality of the absurd

the irrational is mimetic


=======================


“before-after” temporality narrative

Serres's fabulous work on the effects of the style in science
--> styles profile from (a sort of) stability *** -they inspire disciplines and furtilize fields of research, they seizes what is at stake in sciences

who believes that the passage from local to global is always possible?!
Lucretius answer is immediately “no”

in apass each of us is somehow busy with the critique of unidimensional platitude characteristics of our milieus. / Is that the global notion in our researches?

I want to take it up, maybe fulfill, and modify the project sketched out in ajayeb al makhlughat 10 centuries ago.

#my reading act with ajayeb is like the practice of pencil monoprint on paper on a relief surface. The patterns of reading emerge as the pencil moves gently across the paper, pressing down or no[...]

[...]in science
--> styles profile from (a sort of) stability *** -they inspire disciplines and furtilize fields of research, they seizes what is at stake in sciences

who believes that the passage from local to global is always possible?!
Lucretius answer is immediately “no”

in apass each of us is somehow busy with the critique of unidimensional platitude characteristics of our milieus. / Is that the global notion in our researches?

I want to take it up, maybe fulfill, and modify the project sketched out in ajayeb al makhlughat 10 centuries ago.

#my reading act with ajayeb is like the practice of pencil monoprint on paper on a relief surface. The patterns of reading emerge as the pencil moves gently across the paper, pressing down or not. The paper, pencil, pressure, movement, the object behind, the touch of three elements, interactive interfacial patterns of readingwriting with ajayeb's textual corpus*


” [...] the industrialized world is frequently condemned to considering the concrete universe as its representation.”
Stengers + Prigogine

(?what do we have that helps us give up the idea of a) rational nature of the real
observation ==> generalization
measurement ==> precision

which precisions can be achieved by other than measurement?

How not to travel through the universe like free and self-determined gods? (#magicians)

Stengers > Leibniz @Luisa: “movement is produced within a full world, an interdependent world in which nothing can happen that has not been made possible by the state of the set of bodies according to a harmony that determines and checks at every moment the unfolding of the different movements.”


the full and compact nature, version of ajayeb

my work in apass is on a theory of transformation among languages (not about the best point of view =/=> system integrated =/=> trajectories calculated):
•ajayeb's natural language
•system language of differential logic
•english grammar and syntax
•organic and intersubjective space of my peers
•old farsi
•animal
•


“speak of” science
“speak about” science
“speak” science
“speak” metaphysics

speaking the language of dynamics


what is still at stake in science: the description of a world of processes

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

Lezra
In the European imaginary, the public struggle over the “better” word makes the city (the polis) @apass


Derrida calls for patience, take care read on slowly. Kafka: all human errors are impatience. Radical patience, is the necessity to differ, but also to rush in precipitately, one has to make decisions: absolute urgency.

[...]

[...]

metaphysics: enterprise of returning (strategically, ideally) to an origin (a priority) thought to be simple, intact, normal, pure, standard, self-identical [=/= to think in terms of derivation, complication, deterioration, accident]
<--Derrida-- (the most constant profound potent metaphysical gesture in Western philosophy:) conceiving simple before the complex, essential before the accidental
}--> logocentric thought: thought which does not adequately attend to the contradictions inherent in its own medium ==> [logocentrism:] (fable) faith in the status of language as a lucid carrier of meaning (=/= attentiveness to the materiality of communication and the implications of such a project)

pecific languages make communication material, and exploring the interplay of terms within a linguistic system (-->? baroque) =/= Enlightenment = Age of Reason (logos)




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

Beauty and the Beast
or, blast of the clean slate



(goddamn it)

The picture of a relatively undifferentiated and continuous topological space undergoing discontinuous transitions and progressively acquiring detail until it condenses into the measurable and divisible metric space which we inhabit, is a powerful metaphor for the cosmic genesis of spatial structure. (Intensive Science & Virtual Philosophy)

baroque Trauerspiel, classical synthesis, ...
synthesis: synthetic thinking (the combination of ideas into a complex whole)
this is not a reasoning exercise (deducing particularity, etc.)

imagine you find a head. how do you search for the body? (research project)

graduating from ... and approaching ...
(from fairy tale ---> approach myth)


--> http://www.sinaseifee.com/DifficultForests.html
becoming Amazon as the fear of the male.
(Amazon as male hunter symbol)

(symbol for) masculine gender principle
(to disavow sexual difference)

I am not bringing the text to you, or you to the text.
as you have already guessed we have to destroy both the notion of text and you, to some extent, in order to permit a reading to constitutes itself.

is San'an a prince charming?
(let's examine)

the spiritually established death-birth (death of birth and birth of death) at the end of story

Miyazaki's faceless monster (in Spirited Away 千と千尋の神隠し), with his flexible plasticity, has an issue with appearance. he goes from loneliness, to love, to greed, and finally becomes a student body. he has great agency in the beginning and docile in the end, [اسیر صورت --?--> اسیر معنی]


San'an is determined to see it through, the whole process

the German super-ego
the German ego[...]

[...]in iran (middle class) the context of singing together آواز in small gatherings was a context of expressing emotions within groups (a form of *networked living*) that give voice to specific emotion (grief, sadness, love, heartache, etc.)
[i always felt outside of it]

public expression of feelings --associate--> weakness & sexuality
==> everyday life denial of emotions (of jealousy, desire, heartache)

(sociologically)
*something is performed = something cannot be addressed informally* }<-- for example emotions


sharm
sharmamdegi
haya
aberu
gheirat
nang
namus
--> emotion words for honor and shame (shared between pakistan and iran, used with meanings that overlap and inconsistent)

honor selfsubsistent male
honor related to women
notions of virtue
notions of shyness

gheirat غیرت : an emotional alarm system [for one's personal image (aberu آبرو), family, religion, country]
gheirat specifies one's appropriate reactions to the particular acts of the other --> in the form of emotions: anger, hatred, jealousy


(Elias’ problematic and useful definition of) [*]affect: perceivable measurable describable effect of emotional events and experiences, what is felt + what is emoted at an individual and collective level, (enacted + perceived) ‘happening’ of the human experience (=/= undefined protoevent)
affect: a way in which one knows an experience is occurring + a way in which one reacts to an experience ==shape==> future human experience

1. enactment (performativity) of emotion is inseparable from its experience
2. emotions, enjoying words, emotion events cannot be comprehended apart from the sociopolitical context in which they occur (emotion act ~/?= emotion evoked)

somatic activity (crying) ==make==> emotions (sadness)
r /> (in islam) happiness <--> virtue
(robust genre of literature) marvels and bestiary --> wonder at natural & manufactured wonders of the world (pyramids ~= mortality) “==encourage==>” contemplation of God's creative powers

(in sufism) tension between good and bad feelings (ugly, outlaw emotions...) ==> progress (spiritual advancement)
--> (sufi) scandalous behavior: performative form of cultivating negative emotions in oneself and others

emotional regime
ecological phenomenology
emotional habitus

habitus = [*]mood: collective feeling --Bourdieu--> *making and using moods have to be integral part of (the goal of) any sociopolitical process* (@Foad, @Sina)
(**collective action if impossible if people are not in the mood**)


*educational material (~= ideological material) : integrated attitude toward the world*

regulatory forces of society construct (=/= control) behav[...]

[...]

vulgarity ==long-term==> *zombification of official figures* (robbed of their humanity --> they cannot be apprehended except through their caricatures)

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


to loosen some terms carefully: memory, form, order,


[The arts of memory- Comparative perspectives on a mental artifact. Revised and updated by the author Carlo Severi. Translated by Matthew Carey - Severi - HAU- Journal of Ethnographic Theory]


memory as a domain of social life

archive
“order” constitutes a principle to engender other forms of knowledge

totem poles, simply records the different circumstances that marked a particular social group, were comprised of organized series
occupied with the transmission of ‘names’, but necessarily, paralleled by a form of logical power, implies sequential ordering of different forms of knowledge.

the “art of memory” applies different types of relationships or archival techniques that are not limited to mere numerical calculation: mnemonic, iconographic, and logical techniques.

provide a convincing account of the complex process of ordering

in a measured rigorous way...

what characterizes the system

development of taxonomic principle
system endowed with a high degree of logical power

the idea of pure quantity, based on decimal numbers applicable to wide range of categories: people, objects, units of time or space, etc.

an “art of memory” possessed of rudimentary form of visual salience and an extremely complex ordering of representable knowledge

what matters are system's logical implications and not its visual manifestations

salience
(colors, shapes of knots, folds)

the qualitative categories (meant to be named)

(finding) the organizing principles

precisely calibrated
oriented space
(geometrically?)

what constitutes the logical poles of the vast spectrum of the projects in the archive (people, objects, units of time or space, etc.)

(concerning the archive) we can negotiate two types of knowledge: lists and narratives

to identify a series of key elements that allow us to rethink a wider chronology

textual archaeology - evaluates and decrypts, layer by layer

discovering (evidential) mnemonically oriented means of organizing traditional knowledge

(Montesinos's book:) “list of one hundred kings”

should we abandon the conventional terms of “narrative”
the term narrative used to describe mnemonically oriented lists of names..
narrative was just one of several different means of organizing knowledge..

graphical representation, capa[...]

[...]complexity of care], [going from being expert to novice], and many times not codable into discrete units of work practice to be carried out on specific occasions

in my hypertext writing, am i trying to enable myself to talk about my work in a language that computers could understand?

(do we need?) to get at (and maintain?) the deep structure of the one's situation
--> transformational grammar
--> bring intuitive decision-making to a conscious level

# the issue of the validity or not of ajayeb's knowledge is entirely orthogonal to my purpose. I am producing an anatomy of what it has meant in the case of bestiary writing to create such a science

(my issue with) [*]strategy: a way of managing a past that threatens to grow out of control

(in working with bestiaries my research question:) what could provide for a good ordering of memory?

-(which professions act as) distributed memory system (for who?)
-(what blocks between) internal memory and external memory --> the time needed to work complex representations

(we are trying to) situate our activity visibly within an informational[?*] world ==> to be factored
*in an informational world: accountability = measurable, finite, packaged, <--✕--> (other modes of) invisible and articulation work

...when technicians/artists seeking new ways of writing (scientific/poetic) papers so that their work gets acknowledged ==(and yet)==> the nature of their (scientific/artistic) truth is not impeached***
--> and sometimes we restructure our work so that (organizational, informational or truth-related) challenges will not be necessary ----> (at the end of the day there will be [always?] an) information infrastructure for the kind of work which contains an account of your activity ==> “informational panoptica” (Bowker)

the classification systems we are giving to embed in the tools and reports we give in apass

(in apass problematically we are asked to) copy the transparency of our activity from one representational space (internal memory, nomenclature, past events, paper) to another (computerized record, giving a talk, time-framing) (=/= contingency) ==> an ecology of attention : ***what can be forgotten and what should be remembered*** ==> development of (information) infrastructure
what is remembered in the formal information systems ==> ontology of that system

...recorded on a form; and forms necessarily impose/naturalize classification systems (through the form's speed, rhythm, dimension, and how its specifications are implemented) ***
(how am i working this in my pop-up book and hypertex? --> classification scheme of relevant events for my research)
*informational space is (sufficiently well) pre-structured ==> some things/details can be assumed or are dropped out of the representational space
-i[...]

[...]re my ajayeb hypertext contact situations?


(in my ajayeb) “?q=” =/=? searching device abstract probe head
==>? sorted into homogeneous sets
-->? abstract automata -->{ ajayeb.net ~= a valid-enough mean of transferring the *combinatorial productivity* of automaton [by different (social) dynamics] }-->? #bottom-top approach to writing

my Rigs are about:
•processes responsible for the generation of phrases and sentences
•to produce new strings =/= checking them for validity


(you cannot be not connected to) *collective assemblage* (of enunciations)

(what is my -or-) do i need an abstract machine that connects my language to the semantic and pragmatic contents of statements, to the collective assemblage?

my ajayeb: a throng (هجوم) of (neo-English-Farsi) dialects, patois, slangs, and specialized languages


my Rigs... :
•local restrictions of wach word
•the tendency of words to occur next to each other their degree of crystallization

[for my hypertext] (Zellig Harris:) the constraints or demands that words place on one another are transmitted as socially obligatory information [as physical information, the kind measured in bits, not the semantic information used in dictionary definitions.]

socially obligatory ‘information’-[as ‘physical information’ (kind measured in bits) =/= semantic information (used in dictionary definitions)] ==(transmits)==> constraints or demands that words place on one another

(my hypertext ajayeb is an) “informational niche”
[and what about the matter of ‘actual use’?]
ajayeb.net “rules”: a set of normative combinatorial constraints
recursive application of existing constraints ==> new patterns

*process of language: from optimal to obligatory*
(in respect of history: obligatory meanings of Attar, and so on)
--> in my work this flow is reversed: from obligatory (meanings of Attar or ajayeb) to optimal. that is perhaps why sometimes people say that they don't understand me or that I am wonge.
-memory is the matter of statistical fact: (core) meaning ~= “selection”

***the fate of my contribution depends on and is determined by my position in the communicative network


pidgin دست وپا شکسته ومخلوط : creative adaptations
ajayeb.net is a pidgin?
*pidginization: any process of reduction or simplification of linguistic resources {"=/=”, “=”, “==>”, “-->"}

my ajayeb writing:
step 1: redundent simplification of linguistic resources [--> creoles نژاد مخلوط: that segment of a continuum of variation which exhibits the maximum divergence from the standard but which is still connected to other portions of the meshwork (Farsi+English)]
step 2: reenriching itself with features elimina[...]

[...]different time for geology)


**[clockwork mechanism]

how geology in the 19th century shaped our contemporary ideas of database
-(earth is an archivist, but a bad one, it is up to the geologist to pull together information -->{ earth creates false records --> humands create false records through mudging the earth's annals with mules, hybrids, and monsters --✕--> geologist can read between the lines ==> true record of stasis)
the earth's archival technology + efficient use of information technology

astronomy was in the 19th century the science of regularity : all the apparent perturbations in the earth's orbit were reckoned to be embedded in cycles of varying duration --> universe = effectively clockwork mechanism

(for an archivist [~ Lyell]:) earth = special kind of clock, an *hourglass*

(astronomy + geology -->) (a contemplation of) the regular clockwork mechanism that seemed to govern both the heavens and the earth [+ Babbage: judged that human history was in its underlying tendency equally regular] ==> ***first and second nature converge onto a timeless present and an anisotropic flow of time***

*anisotropic: having a physical property which has a different value when measured in different directions. (wood is stronger along the grain than across it, or anisotropic filtering in computer graphic rendering at oblique viewing angles)
-varying in magnitude according to the direction of measurement. (electron scattering is anisotropic) ~-> palindromic time

*isotropic: having a physical property which has the same value when measured in different directions. not varying in magnitude according to the direction of measurement


(my project:) **picture of earth sciences**
(--> stories of macrocosm in Olearius)

picture of earth in 1830s:
earth itself as a kind of large information storage device not a very efficient one, but still remarkable -->> the inefficiencies of the storage device could be mitigated (as Beaumont and Lyell pointed out) by redundencies in the recording process -->> these redundencies could be perceived through efficient use of the new transport infrastructure (steamboat, train, etc.) -->> then geology would converge with astronomy in calling forth a historical time as regular and perfect as that of the clockwork solar system (hymned as an accurate clock)
}-->
“archival process ~= a natural technology” --> from natural to ideal: archive being mediated by technology marked by clockwork regularity
==> “earth = clock” (associated with the triumph of industrial society, because it ran like clockwork [---> go to german pünktlich punctuality]) --> industrial time writen into Lyell's geology: two methods of factory production *the division of labor* and the *parceling up of time into regular units* are both writen into time that Lyell created fo[...]

[...]/> found in the wild

found in ajayeb.net:
•constructed content reference
•scholarly web
•standardized query strings
•the question of landing page --with--> typed links navigable by software

how ajayeb.net performs analysis and prioritization of its own service definition?
how ajayeb.net translates its politics into metadata[~= machine-readable persistence statements]?
which “well-intentioned but untested” set of terms are used and addressed in ajayeb.not?

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

[(gendered, racialized, politicized, colonial,,,) narratives of innovation]

(i tended to this field with ajayeb [عجایب المخلوقات: a context of pedagogy and librarianship] -->) library and information science : technologically intensive profession (<-- also many other professions)
علوم بايگانی <--> علوم  کتابداری
(my performance and literary interest:) *librarianship and teaching are both professions that resist commodification because they rely on embodied labor and personal interaction*

*people-centric work* (like library science and education)

quantitative =/= qualitative
measurable =/= descriptive
(objective concepts)
--> (Calvert reading) the ostensibly qualitative, measurable, and hence objective concepts of competition and competitiveness stand in contrast with qualitative, descriptive concepts of both “culture and collaboration”


to open up some of the ‘literature of’


(Calvert working on) the implicit notion that competition and innovation are a natural fit --> the “measure, controlm and automatic” rationality of US-style economic competition

difficult to commodify
difficult to describe

not taking apparent differences (between men and women, human and animal,,) to be timeless, necessary, or inevitable --> descriptive =/= prescriptive (descriptions not intended to be prescriptive) --> *to historicize and denaturalize concepts (of competition, innovation,,)*

Bowker + Leigh Star > Calvert: *things perceived as real are real in their consequences*

market competitiveness has a plethora[~ excess, افراط ,ازدياد] of measures --✕--> profit: the seller-centric proxy measure of consumer interest

“our idealized notion of competition as a generator of innovation black-boxes a host of processes for competition, including unfair practices, externalizing costs, marketing, deception, and deskilling.”

(our idealized notion of:){ competition ==> innovation }--black-boxes--> (a host of) processes for competition:
•unfair practices
•externalizing costs
•marketing
•deception
•deskilling
•

individualistic and social Darwinist overtones[...]

[...]commodification because they rely on embodied labor and personal interaction*

*people-centric work* (like library science and education)

quantitative =/= qualitative
measurable =/= descriptive
(objective concepts)
--> (Calvert reading) the ostensibly qualitative, measurable, and hence objective concepts of competition and competitiveness stand in contrast with qualitative, descriptive concepts of both “culture and collaboration”


to open up some of the ‘literature of’


(Calvert working on) the implicit notion that competition and innovation are a natural fit --> the “measure, controlm and automatic” rationality of US-style economic competition

difficult to commodify
difficult to describe

not taking apparent differences (between men and women, human and animal,,) to be timeless, necessary, or inevitable --> descriptive =/= prescriptive (descriptions not intended to be prescriptive) --> *to historicize and denaturalize concepts (of competition, innovation,,)*

Bowker + Leigh Star > Calvert: *things perceived as real are real in their consequences*

market competitiveness has a plethora[~ excess, افراط ,ازدياد] of measures --✕--> profit: the seller-centric proxy measure of consumer interest

“our idealized notion of competition as a generator of innovation black-boxes a host of processes for competition, including unfair practices, externalizing costs, marketing, deception, and deskilling.”

(our idealized notion of:){ competition ==> innovation }--black-boxes--> (a host of) processes for competition:
•unfair practices
•externalizing costs
•marketing
•deception
•deskilling
•

individualistic and social Darwinist overtones

[*]inovation: a form of wishful thinking that aims to bring about the desired transformations without the associated costs in time and human effort (Suchman & Bishop)
(‘labor-intensive artistic work’: noninovative creative work; deepen the density of curiosity;)

capitalism continuously applies new technology designed to fragment and deskill labor, so that labor becomes cheaper and subject to greater control (Wajcman)

(sometimes) obsolescence is created through minor redesigns of consumer commodities

“let's sell more” ~-> undesirable consequences for human rights, global trade in rare metals, and toxic waste disposal

[*]technological determinism and optimism: the belief that the present social arrangements and technologies were the inevitable byproducts of historical developement, and that any problems entailed in our technologies and their production processes can be eliminated with further technological innovations

competetiveness and the technological *savvy* implicit in innovation [...]

[...]s

“let's sell more” ~-> undesirable consequences for human rights, global trade in rare metals, and toxic waste disposal

[*]technological determinism and optimism: the belief that the present social arrangements and technologies were the inevitable byproducts of historical developement, and that any problems entailed in our technologies and their production processes can be eliminated with further technological innovations

competetiveness and the technological *savvy* implicit in innovation are themselves markers of contemporary masculinity --> “the enduring force of the identification between technology and manliness is not an inherent biological sex difference. it is instead the result of the historical and cultural construction of gender” (Wajcman)

a big part of the problem is that women's technological labor (=/= ghost busters) is culturally invisible --(Katie King in her research on writing technologies argues)--> (a metonymy:) when technologies are reduced to singular, stable, self-contained devices [~ Star Wars] =/= assemblages
[dichotomy of “enforcement =/= destruction” Star Wars either or: if you are not destroying it you are enforcing it]

problems that cannot be conceptualized in terms of measures and endpoints, or which involve holistic, qualitative solutions, will be at a disadvantage for selection

(Cowan shows) the developement of new household tachnologies did not free women from the domestic shpere. rather, it allowed women to enter the paid labor force while leaving the gendered division of labor in the home untouched.


(makes me throw up -->) large literature of self-determination theory (~ showing people are more creative and happy when their work allows them to be autonomous, related, and competent) + reward systems cultivating competitive environments
[*]autonomy: self-willing, volitional, being an agent in the action =/= being a “pawn”

spheres where processes and outcomes have been the name of the game (in feminized fields of education and librarianship)

labs (such as laser developement) that require collaboration with other labs

trading zones: a metaphor for understanding how cooperation between researchers enables new scientific paradigms --> Galison

*the development of this or that research looks like a continuous trajectory, but the trajectory was actually discontinuous and ruptured. that fact that we have invented or discovered something makes that developement seem inevitable, but things could always have turned out some other way* --> Cowan > Calvert

competition is not a guarantor of innovation, our cultural belief in it can obscure other explanations for innovation --> for example (Wylie showing:) (archaeology's enshrined belief that) male-centered hunting activities dominated prehistoric caloric intakes ==✕==> other hypoth[...]

[...]phically found forms of the workings of signs

(depending on) how one understands ethnography ==> names work as icons, indexes, or symbols

removing the stigma of Yoruba number as primitive

numbers as working indexically or symbolically --> for examine: are being used to represent the ecological health of Australia's creeks and rivers, lakes and billabongs


difference between these relational forms:
the first thing we need to know about a number is whether:
•it takes the one/many form (potentially containing unity within the plurality of a many) [cardinal number --> conserve value]
•the whole/parts form (having plurality contained within a unity) [ordinal number --> conserve order]

(in) shape-shifting between:
one/many form
whole/parts form
symbolic/indexical mode of semiosis
indexical/iconic mode of semiosis
}--> number works in inventive ways


thousands of Australians regularly attending their streams with bottles, thermometers, and pH meters, peering at tiny creatures they have scooped up with a net, trying to identify what they are and count their numbers

(the slogan) “you can't sustain what you haven't measured”

numbers so enthusiastically generated by volunteers --also--> contribute to constituting water as commodity, expanding possibilities for ‘doing business with water’


cordon sanitaire --> consistency must be quantifiable
two databases, separate institutions and websites, is counter-productive in a project assembling and disseminating information on the state of the nation's water resources?
@apass

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

patterns of behavior
forms of style
--emerge--> ?

(Rai researching the materiality of the ecology of sensation of mobile phones in India helps me to think about Iran telegram media)
new ecology of sensation ==> patterns

perspectivalism: (history of) the dominance of representationalism in the engagement with a living multiplicity at stake

each image has:
•a certain duration
•at different scales of perception
•a non-coinciding resonant unity (a unity-in-multiplicity)
•*mutating affect =/= representation*
•potential occasions for a perceptual event (that exceed their actualization) =/= mise en abime
•pointing the capacities of perception in multiple direction
•strike you as potential events in gradients of textual vision, haptic and mutating accross senses
•excessive information that calls for another diagram of bodily capacities
•where a machinic phylum becomes sensitive to certain forces
•

an ecology of sensation meeting its cliche:
•Bollywood meets graphic novels at the back of a[...]

[...]ansformation of being and the transformation of knowing out of sync with one another

why Hollywood concerns me:
•reconceptualization of labor from the cinematic mode of production to the affective mode
•the colossal projection of cinema as a guarantor of a culturally uniform memory

relevant for artists too (they cannot ignore this) --> to rethink the ontological grounds of knowing [and representation] (in the wake of) deprivileging or decentering human perception and cognition (and reconcider these artistic tools and episteme:) sensation, affect, matter, energy

*digital media technology is being redefined in terms of a subtraction of human perception as the presumed center of being and feeling* @apass

(media understood in terms of) *nonanthropocentric affect* --> affect = transition, gateway, passages between dimensions ==> ‘everything = media’ (~ entities can feel or whose vibrations can be felt by other entities)
affect --> [*]media: contractions of forces of the world into specific resonating milieus

**mediation = modulation = (vibration =) intensifying or deintensifying rhythmicities and forces, below and above human perception**

[*]human perception: assemblage of measuring that is irreducible to human agency or human agency alone ==> “non-conscious phenomena”
-this is Barad pointing the way to an epistemology put in terms of measuring that affects as it renders effects
(i need to work on such specific epistemology for ajayeb)

(ajayeb's speculative reals --> speculative grasp of what exists outside human knowing =/=) correlationism: impossibility of a world without human knowing

(one of our obligation today is) [nonapocalyptic] ***recognizing a world without us*** (<-- this is what we must imagine and not “our future” @Pierre)
[by] making use of poetic, affective, rhythmic processes of resonance (--> Sarah's fermentation concert, Sina's popup book)

}==rethink==> *media technologies = technologies of measure*


sensual mathematics
rethink the digital in terms of the “numerical dimension of the virtual”
the potential for mutation immanent to the numerical code itself
(indeterminacies understood in terms of) new processes of quantification that recognize the “full densely packed zones of information that are the intensive surrounds of zero and ones
Clough - Goodman - Parisi


*question of knowing = a politics of capacities* (that crosses every scale of matter/energy)
=/= interpellation and determination of the subject
=/= identity politics (politics of difference)

control society = collection of dynamic quasi-subjects (constituted by a grear number of variables) =/= collection of subjects of right (constituted by the partial alienation of their natural rights to the sovereign)[...]

[...]) *nonanthropocentric affect* --> affect = transition, gateway, passages between dimensions ==> ‘everything = media’ (~ entities can feel or whose vibrations can be felt by other entities)
affect --> [*]media: contractions of forces of the world into specific resonating milieus

**mediation = modulation = (vibration =) intensifying or deintensifying rhythmicities and forces, below and above human perception**

[*]human perception: assemblage of measuring that is irreducible to human agency or human agency alone ==> “non-conscious phenomena”
-this is Barad pointing the way to an epistemology put in terms of measuring that affects as it renders effects
(i need to work on such specific epistemology for ajayeb)

(ajayeb's speculative reals --> speculative grasp of what exists outside human knowing =/=) correlationism: impossibility of a world without human knowing

(one of our obligation today is) [nonapocalyptic] ***recognizing a world without us*** (<-- this is what we must imagine and not “our future” @Pierre)
[by] making use of poetic, affective, rhythmic processes of resonance (--> Sarah's fermentation concert, Sina's popup book)

}==rethink==> *media technologies = technologies of measure*


sensual mathematics
rethink the digital in terms of the “numerical dimension of the virtual”
the potential for mutation immanent to the numerical code itself
(indeterminacies understood in terms of) new processes of quantification that recognize the “full densely packed zones of information that are the intensive surrounds of zero and ones
Clough - Goodman - Parisi


*question of knowing = a politics of capacities* (that crosses every scale of matter/energy)
=/= interpellation and determination of the subject
=/= identity politics (politics of difference)

control society = collection of dynamic quasi-subjects (constituted by a grear number of variables) =/= collection of subjects of right (constituted by the partial alienation of their natural rights to the sovereign)

[*]population only reveals probabilistic regularities once considered at the mass level (=/= collection of controlable subjects)
(in both terms of capital and governance) *modulation and mutation are operative in relations of power* (---> go to Campbell)

[*]publics: addresses of communicated affective states (=/= subjects of discourse about and argumentation over narrative knowledge with truth claims)****
--> matters of vitalizing information
*digital technologies have been fundamental to the deterritorialization of the relationship between individual and collectivity* --Terranova--> (digital technologies through provisional capture and dissemination of affect ==>) constitution of publics

[*]biopolitics: a matter of distributing affective c[...]

[...]rranova--> (digital technologies through provisional capture and dissemination of affect ==>) constitution of publics

[*]biopolitics: a matter of distributing affective capacities unevenly across population (--> is volatile)
***distribution of affect reshapes society*** --requires--> to restore discursive argumentation (over narrative and its truth claims --> *narrative = a form of truth claim*)

(#telegram with Rai, we need more analysis of... in terms) *ecologies of sensation*: media assemblages with emergent properties that impel new tendencies, new forms of attention, new forms of intention, new forms of distraction, new forms of habit, new forms of practice
*politics of intervention: a matter of entering in the middle in order to *modulate* ~= (Rai's) counter-actualization (~= criticism): moving down from the extended, back to the intensive or potentiality (not merely a deconstructive practice, but) an ontologically oriented practice, a performative intervention brining a change of speed, rhythm, vibration --> politics of vibration (Pia's method)

media technological developement ==deploy==> (which?) ontological and epistemological implications

to give criticism more specificity and width

measure and media technologies

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

(Rai) [hacking jugaad practices] they operate within and against the plasticity (both neural and spatial) of India's “smart cities”
-feedbacked assemblages of affect, matter, policy, culture, biology, perception, value, force, sensibilities, practices, and discourses
-sensorial, algorithmic, material, and territorial makeshift infrastructures enabling digital cultures in India today

cultures of pirated workarounds (jugaad) in digital technologies
emergent digital cultures

stratified data

*hacking empiricism: a self-reflective practice of linking a problem to both its ecology of sense and sensation and to its processes and dimensions of change*
•empiricism --> pragmatic experimentations in becoming other
•[*]hacking: (informalized workaround practices) inchoate unvollständig movement of workaround, informal (disorganized), extralegal, democratic, subaltern, collective repurposing of found materials shifting ecologies from relative stasis to absolute flux, at times and usually in the interests of narrow class segments, in innovative and “game-changing” ways

ecologies of workaround practices

...subaltern and autonomous sensibility imprisoned and controlled by forms of monopoly and habituation

...nodes of algorithmic capital

traverse and exceed

islamophobic co-branding of Israel and India

marketing and hacking of digital cultures


social practice / hacking
pragmatic, ad hoc, networked appr[...]

[...]gmentation of a visual field, an activity of exclusion, of rendering parts of a perceptual field unperceived ==>
1. attention as expression of the conscious will of an autonomous subject, as free choice, part of that subject's self-constituting freedom
2. attention as a function of biologically determined instinct, shaped our lived relation to environment
3. attentive subject could be produced and managed through the knowledge and control of external procedures of stimulation: technologies of attraction [--> formative component of a modernized mass visual culture (in the West): strategies of engaging an attentive spectator: comedians smirking at the camera, gesturing conjurers in magic film --> a cinema that displays its visibility, rupturing a self-enclosed fictional world for a chance to solicit the attention of the spectator; Gunning 1990]

Hegel's understanding of attention as “the beginning of education”

(rationalizing possibilities of) psychometrics
a site of quantification
==> subjective operations of repression and anesthetization ~~--> Freud

the model of an attentive human observer
compatible with technical conditions, insignificant “interior” faculty, a set of effects that could be measured externally
(technological transformation of physiology and psychology in the 19th century, development of electrophysiology --> cultural history of electricity)


behaviour with a historical structure: a behaviour articulated in terms of socially determined norms and is part of the formation of a modern technological milieu

1879, Wundt's psychology laboratory in Leipzig, one of the practical and discursive spaces within modernity in which human beings “problematized what they are.” Foucault/
(Wundt's account defined attention [= will] as one of the highest integrative functions [---> go to #integrative in Sennett], its essential role in producing an effective unity of consciousness)


part of the cultural logic of capitalism demands that we accept as natural switching our attention rapidly from one thing to another --> (capitalism as a) regime of reciprocal attentiveness and distraction


conceptualizer of a new economic and social space based on the quantification and distribution of energy:
•Wener von Siemens
•Lord Kelvin: globalization of telegraphic communication and subsequently in the commodification and marketing of electric power (in England) [telegraph: a world of anonymous, decontextualized information; moved history into the background and amplified the instant and simultaneous present/person]
•Edison: transition to centralised corporate capitalism (in late 19th century): his role in the emergence of a new system of quantification and distribution, a system for transmission and reception as abstract processes, ways in which a space of c[...]