[...]ve other modes of response available to us other than how Hamlet takes in what is inherited to him, other ways of responding to the ghostly beings that talk to us from death. (inheritance ~= inhabiting spirit [they cannot be possess as a piece of property], reading inflaming flashes of remote spirits [--> is this hear from one another looks like? is technology placed at the source of this reflection?--technology itself answers the call--(Avital)]) could we work with Ophelia's kind of #Wortsalad instead? (Salad-e Kalame, khoresht-e kalame; same thing happens to Shirin of in Khosro Shirin, but unlike Shakespeare, Nezami allows another poetic drift;) Heidegger's “die Sprache spricht” : language is monologue --?--> schizophrenia and schizophrenic discourse --?--> structure of speaking]
[speaking asserts a certain temporal priority which we must undermine]
-listening *before* speaking
-“We hear language speaking” (Heidegger); a non-organic speaking; language is not equipped with organs of speech? (Avital)


serious joking / joking seriousness [Haraway]
joke/jest/gesture
a space of play --> where ideas come in to being
(story of ‘or’. is it where the original joker came? using or instead of and)
(there is no ‘or’ in nature!? what are the earlier forms of or that we can trace in cave paintings or tool makings?)

**if you don't take my idea seriously i will be utterly incomprehensible**

crafts-person for the building of lures of propositions --> ‘abstractions’
(abstraction is fragile and can hold worlds together)


where Europe comes from? (woher kommst du? i am born in, i am born in, ...)


what animates us rather than what civilizes us



(to Shabnam:) to ‘mourn with’ rather than ‘mourn about’
(-about =/= -with)
(structure of mourning)


to break in the philosophical and biological headquarters (and steal their stories, their abstractions, etc.)
exchanging and sharing instruments and languages



this is about building something that is ‘good enough’ to get you through...

these practices doesn't necessarily produce ‘separate entities’ (indivis)
am i fantasizing creating a monolithic structure of ideas?


critique is an art that tangles with what you are proposing
(like an octopus in a lure)

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

stories that can interrupt death (of our time, anthropocene, etc.)
(example of biology-story into culture-story: (1) ladder of evolution --> progress (2) sperm/egg story --> gender performance)

to change stories so that they are more livable
we live stories

to make mistakes as fast as possible


... move across earth space and narrative space


situated sto[...]

[...]s of life that deserves work, that which deserve opposition, that which deserve our curiosity


disembodiment is a technologically produced effect--many people are very skillful in creating that effect --> effects that are also affect/affectional

(Haraway on writing the cyborg manifesto) SK
the physiological state of neutrality is an affective state
(the notion that violent and passion counts as affect and neutrality is without affect is chemically bizarre) -- neuro-chemistry of a certain kind of self-collection
refusing the division between material and immaterial
to call information-world immaterial is wrong
(this is the base of my work related to Haraway)
in the case of vision: the material and the semiotic always implode [the apparatus and the flesh] --> the effect of *disembodiment is a technologically produced effect* (that is also always affectional) (we have to get good at producing it)
[...so she was among (1983 Marxist) feminists (and the figure of cyborg is already in circulation for her--about the questions of reproduction technologies related to the situation of women) without biological education--not only that, many of her feminist allies thought of biology as the enemy [--> antinatural rejection of the sciences in feminist the agreement “that ‘nature’ is our enemy and that we must control our ‘natural’ bodies --> escalating logic of counterdomination] so her manifesto is all about that. biology is (a rich fabulous practice and) never innocent, and it is something that ‘we mean’. in the sense of ‘what do you mean?!'] [we are always telling knowledge stories that we need --> noninnocent]

(something is) boring =?=> (something is) wrong

why do i joke? it has to do with storytelling.
anything anybody tells me i tend to believe--what i learn from whores

working within an apparatus of thinking in order to get somewhere in a sustained way and not to drift into associations as fast as... -->
i can't finish the sentence until i can pay attention to what interrupts it. and if i syntactically require to come to the end of sentence, syntactically commits me to a position i don't hold. the technical requirement of clarity (and coherence--must learn how to do it). my storytelling is about how not to reach the end of sentence. (that Peter noted as suspension)

['thinking pushed into syntax’ --> my work lecture-performances are about a thinking excessing out of syntax. not all argumentation is made in syntax(= how a sentence must end), and turn it into a skill of nonsyntactical pragmatic language craft tradition, advocating the *exceedingly agential* world ~= there is always ‘a whole lot is going on']

the iterative and fractal quality of sentences
partial connections (of distinct entities) ~= analogy
analogy allows one part contaminate systematically another part and[...]

[...]r /> anything anybody tells me i tend to believe--what i learn from whores

working within an apparatus of thinking in order to get somewhere in a sustained way and not to drift into associations as fast as... -->
i can't finish the sentence until i can pay attention to what interrupts it. and if i syntactically require to come to the end of sentence, syntactically commits me to a position i don't hold. the technical requirement of clarity (and coherence--must learn how to do it). my storytelling is about how not to reach the end of sentence. (that Peter noted as suspension)

['thinking pushed into syntax’ --> my work lecture-performances are about a thinking excessing out of syntax. not all argumentation is made in syntax(= how a sentence must end), and turn it into a skill of nonsyntactical pragmatic language craft tradition, advocating the *exceedingly agential* world ~= there is always ‘a whole lot is going on']

the iterative and fractal quality of sentences
partial connections (of distinct entities) ~= analogy
analogy allows one part contaminate systematically another part and vice versa

(Haraway on feminism)
feminist theory is especially good in getting at in particular ways doctrines of nature's work to enforce ways of life on women, on people of color, on the enslaved, on those who do not possess the qualities of mind and self-possession, on those who are on the marked categories to the unmarked. the feminist have been particularly good at getting how genre works. gender, in this regard. [...] --> that female by nature is committed to the species and the male by nature committed to transcendence.
[our inherited binaries -->] formulations of nature: executive/non-executive organs, immanence/transcendence, maintenance/novelty, catabolic(foru-sakht فرو ساخت, sukht سوخت)/anabolic(tarkib-saz ترکیب ساز) functions, ,,
-in Darwin's writing, non-theological account of diversity on earth, we find both interrupters and continuers of these particular notions of nature

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

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

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

mondial ~? situated knowledge
the idiom ‘situated’ makes people think ‘local’ [...]

[...]ropes*
 --> figures of similarity/difference:
  by similarity, or
  by contiguity, or
  by part-whole, or
  ...
(this is ‘building’ *among* us)
(how do i decide to compare two things? Shirin and Ophelia, etc)

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

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

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


epidemic friendly

the flow of disease are major international research matter

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

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

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

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

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

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

“post-”, the notion of ‘surpassing’ that is inevitability built into the “post-”, is in our way politically
[...]

[...]the end dragons are better off their human partners ~ kabutar ba kabutar baz ba baz کبوتر با کبوتر باز با باز]

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

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

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

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

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

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

the politics of it all...

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

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

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

[apass = partners locked into mimesis]

(my problem with the idea of) privilege: a special right, advantage, or immunity granted to a particular group or [...]

[...]rsing from the bed to the wild?


pre-historic personhood

my work is concerned with connections, mediation and passages.


what you take for granted, is in another words, what that you can't not know.


(my proposal:)
the past is not absolute!

the idea is that the mythical became the mythological --> Things could be treasured for their beauty as opposed to
their utility or their numinousness.


(Martha Kenney's) “wild facts”
facts that won't hold still
fables
fables of ajayeb, creatures of imaginations, (im)possible worlds

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

your institutional hacks


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

seeking to be at once inside and outside the topic

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

suggestive power of the figure

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

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

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

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

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

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

Enlightenment as cultural European phenomenon versus a scientific British one

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

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

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

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

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

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

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



from contingencies to certainties


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

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

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

trope - something other than its literal form

adding an adjective or replacing a name, (one-way movements?) -- let me [...]

[...].

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

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

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

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

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



from contingencies to certainties


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

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

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

trope - something other than its literal form

adding an adjective or replacing a name, (one-way movements?) -- let me tell you the story of:
*knowledge --to--> expressed knowledge
*knowledge --to--> knowing
*reality --to--> manifest realities
*real --to--> real enough
*islamic --to--> islamicate (“islamic” has always been a ‘range’ rather than a ‘binary switch’. things become more or less “islamic” in popular/proper belief)
*nature --to--> visual nature
*culture/civilization --to--> collective (emphasizing operation of gathering or composing and heterogeneity of the assembled)
*muslim countries --to--> muslim majority countries
*understanding --to--> better understanding
*what does X mean --to--> what does X mean for you
*body --to--> lived body
*body --to--> lived image
*language --to--> specialized languages
*world --to--> built world / thought world / described world / descripted world
*producing knowledge --to--> participating in knowledge projects
*to explain --to--> to explain in terms of...
*place/location --to--> neighborhood (ask ‘why this neighborhood?’ instead of place)


ajayeb helps me to work on:
-history
-poetics
-animality --> inhabiting material and semiotic positions --> how to find a descriptive act that is not in terms of the impressions it makes on our senses? / this is about the places things take and occupy in our phenomenal world. / it is difficult to discuss the night-sky without first breaking it up into constellations. (Matthew Carey)

i have been building my own islamology or islam-studies department, through a low-voice critical mildly blasphemic rant about imagination
(anthropology of non-experimental imagination in the islamicated worlds)
[there is a difference between **experimental imagination** and imagination]

we are at the edge of extinctions
many species and lives are migrating to “where” and nowheres, pushing to the oblivion.

my issue with the ‘timing of understanding’ --> i don[...]

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

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

(if i continue with digital tech in reading ajayeb i have to ask) how the digitized ajib knowledge can resist appropriation and translation into an idiom that will not sustain its metaphysics****
◦powerful relational work that numbers (also? = =/= --> => etc.) perform -> “numbers are a particularly smooth and manipulable meaning-making tools. they hide their seams well. they are slick and trustworthy” (Porter) --> they are “materialized relations” (how can we tell a story of relations that for example numbers/math materialize?)
◦highlighting parts of ajayeb: as part of a material reading practice --> “highlighting” could easily be understood as metaphor of disembodied vision; highlighting is not about making things clear but about scribbling (bad-khat بدخط) as a mode of attention =/= (Descartes’) “natural light of reason”


%report on fables of objects #workshop (22.02.2017 HWD apass): attention to the sense and feeling of disparity, dispersity, stability, sublimity, authority, epicness, weakness, severity, solidity, scale, (a)social connections, and tangibility in the character of the object of each p[...]

[...]chnologies as one way to do ontological politics (in postcolonial context)
-my experiments with ajayeb:
 -(the danger in using) computer software to archive ajayeb's or ajib knowledge =/= lively collective memory tool
 -the software that is slick and seamless runs the risk of the digital media appear as *self-sufficient representations* (<--✕--> living context)
 -archived and frozen in time
-sorting operations

(if i continue with digital tech in reading ajayeb i have to ask) how the digitized ajib knowledge can resist appropriation and translation into an idiom that will not sustain its metaphysics****
◦powerful relational work that numbers (also? = =/= --> => etc.) perform -> “numbers are a particularly smooth and manipulable meaning-making tools. they hide their seams well. they are slick and trustworthy” (Porter) --> they are “materialized relations” (how can we tell a story of relations that for example numbers/math materialize?)
◦highlighting parts of ajayeb: as part of a material reading practice --> “highlighting” could easily be understood as metaphor of disembodied vision; highlighting is not about making things clear but about scribbling (bad-khat بدخط) as a mode of attention =/= (Descartes’) “natural light of reason”


%report on fables of objects #workshop (22.02.2017 HWD apass): attention to the sense and feeling of disparity, dispersity, stability, sublimity, authority, epicness, weakness, severity, solidity, scale, (a)social connections, and tangibility in the character of the object of each participants in the stories we wrote. where were active and passive qualities located? how were agencies distributed?
•origin story --> evolution story, love story [the object falls in love with...]
•daily story
•beast feeding story --> training story
evoking temporality of evolutionary time, face-to-face time, historical time, tiny scale time,
 -each story has a music, texture of colors, pattern of meaning and affect
•bodyguard --> fantastic creature invented to protect an organism (your “object”). this bodyguard can be organic, nonorganic, cyborg, any form, but always an agent. tell us why/how this or that feature helps the bodyguard with its task
•generation stories, describe and follow your object in three generations, its child and grandchild
•[for the second day or warm-up first day?] constraint based writing: (Kenney > Christian Bök's “literary genetics” poetics of encryption of data; poetic vectors, to “infect” the language;) describe/story your object (or an operative “verb” within your discourse) with univocalics: without using “e” or only using a single vowel. or, first write with 3, then 2, then 1 vowel.

-the workshop is about: what other stories (of your object) are possible?
-in the workshop (I take a temporary position to) challenge others to re-tell the[...]

[...]y position to) challenge others to re-tell the story of their ((epistemological) found) objects
-a ‘generative constraint’ might help opening up paths before you, away from our habits of storytelling
-it is about getting a feeling for the resistances and potentials of language in our (sometimes mundane) descriptive practices, “strange richness of missing the letters we need” (Kenney)

the metaphors are dormant in our routines of talking and noticing each other. how then, by traversing the routine, our “knowledge” and “community” took on new meaning, as they get a chance of being rearticulated in different languages (or differenlty infected literature)
~-?==> changing the system of classification (of thought)

-in a way the workshop is about an *approach* to knowledge generation (and not necessarily a rigorous critique nor directly evaluating the production of our knowledges)


***nothing is never merely a metaphor***

[some fables from science studies:]
•Emily Martin's egg/sperm story --> stories of atomism, distribution of agency, ----[The Egg and the Sperm: How Science Has Constructed a Romance Based on Stereotypical Male-Female Roles]
•Hayward's microscope --> tropes of natural history docu, ----[Enfolded Vision: Refracting The Love Life of the Octopus]
•Kenney/Haraway's origin/nature fable --> the omnipotence of the “origin” story in our descriptions and interactions with the natural world
•Scott Gilbert's immunological “bouncer” story =/= immune systems as inclusive agents of symbiosis
•Lynn Margulis: life (made possible) by “combat” [the survival fable that TV series “The 100” and “Kelile Demne” for instance is based on] --✕--> life by networking
•Haraway: the tale of “organism = a system of division of labor with executive functions” (==> extraction of wealth among us)
•Morton's causality-story
•brain/body story --> where the “move” came from?
•Sina's “standing on the shoulders of giants” --> knowledge/continuity, role of authority and humility in science ----[http://www.sinaseifee.com/giants.html]
•Sina's 3 little pigs --> architecture/tech/ echics of encounter --> story of the center and periphery ----[http://www.sinaseifee.com/pigs.html]
•“weapon fathered man” --> Kubrick's african genesis, technology + prehistory (in postwar period) “tool ==> man”
•
fables popular in apass:
•“a work [of art] should speak for itself”
•“the very last stage of the creative process is purely intuitive” --> when people say they stop “reading” or “knowing” when they want to create artwork
•“look really hard inside yourself for what you really want”
•“you are an agent of change” that means art or thinking or being ought to be operative, active, transformative, (even destructive) and that is “political” [--> this fable in found in language; -[...]

[...]resting answers
-asking about the differential productions,  “=/=” or “=” or “==>” in each other practices. these assessments are propositional and poetic remarks, guessing the artificialities that we live with, not finding of matters of fact
◦asking about particularizations (تخصیص) and generalizations (تعمیم)

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

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

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

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

#workshop, reading group
•reading as passionate betrayal. (hunting for precious empirical details, refigurative, reparative, poaching, reading can be a betrayal of textual authority and an act of survival)
•addressing /present* differences, not already pre-figured differences
•(condition of friendship, staying close to the text) staying close as a reader, as someone who could hold the text of the Other, receiving it in the withdrawal / Entzug  (drug rehabilitation)
•i am in no position of ‘understanding’ or being clear about the text
•(i understand now that) it is not up to me to tell you how to read
•what makes you write or scratch a text?
(aaaakh... our alphabetico-logical cultures...!)
•if everything is not fundamentally unreadable (snafu) we wouldn't be reading
•it is about to situate the place of a (un)learning
•throwing access to each other (not only in terms of transferential intensity #sss)
•which appetites and tastes are required to fulfill the *ethics and erotics of curiosity* (that I am cultivating and depending on)? flourishing (of my ajayeb) depends on a reading that is more like “mutual partial digestion” (Katie King, Haraway) [=/= “eating well"] the text
•“every time i read X, something new shows up”

my practice of ‘rhetorical reading’ (=/= ‘close reading’; or more like close reading and letting go. “close” is itself a metaphor, a rhetoric of reading;) doesn't work with the idea that there is something ‘in’ the text per se (coded or encoded[...]

[...]sudden shocks and slippages.

the personality needs to be able to flow in order to move past anything that establishes itself firmly

Submitted to constant critique and revision

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

invention's power over new things

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


Nietzsche's campaign against morality :

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

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


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


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

to *adjust (our/your) question


...to have no positive knowledge claim


appropriate ~= zabt o rabt ضبط و ربط



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

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

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


to sharpen my capacity for incapacitation


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


‘will to scientific knowledge’



[Latour]

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

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

compose =/= discover/uncover


[...]

[...]torture, a strictly constellated confluence of acts equally troubling to Aristotle and Aristophanes.

•pardeh-dari پرده دری, hajeb حاجب (after neghabat نقابت is hejabat حجابت [Beyhaghi]) (Nezami in Leili-o-majnun: haft arus-e noh emari bar dargah-e to be pardeh-dari (هفت عروس نو عماری بر درگه تو به پرده داری) --?--> angelology) =/=? hayula(ism) هیولی


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

hermeneutics regarding Jurisprudence (feghh فقه) and theology depend on the exegesis of written texts. in both cases the process of understanding is an act of application(?)

interpretation/hermenutice =/= commons/collectivsm
(ta'vil bayad dar jahate axe harkate jami va moshtarek bashad)

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

(Kohn) to “provincialize” (rustayi روستایی, bastani باستانی?) language in order to make room for another kind of thought--a kind of thought that is more capacious, one that holds and sustains the human.

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

my point in animals without narrative is that the apparatus that is working for Attar in his representation of birds is the same as the narrative tool in the so-called wildlife documentary series which produces nature----a sy.


transcend is about traveling from trope to truth (obur az majaz be haghighat عبور از مجاز به حقیقت,) from virtual to concret. but that is too easily reversible. my point is to stop this transference and interrogate the trope itself. my work in amazon book is about this ‘majaz’ (مجاز), an interface that we are inhabiting.

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

the main (and only?) question in my work/performance/lecture is ‘when’ the gift will/have pass(ed) on.
--> holding on to, preparing, strategizing, spontaneity, and so on

-my texture aversion and preference in soft/hard fabric of language and material tonality? --> the “inanimate affections” (that give us pleasure in life) --> we often give each other soft gifts as a way to care for one another (@Janina)
*radical affection does not require intentional politics* (Chen)



[Shepard 2004] Stanner (W. E. H. Stanner, White Man Got No Dreaming) describes how the universe became a moral system and consists of three elements: marvels, species diversity, and institutions. Marvels refer to that presence of the unexpected that one always encounters sooner or later in nature, particularly when the terrain reflects something about the mind that implies a common structure. His second element, species diversity, coincides with one of the major moral issues of our time--the extinction of species and reduction of biodiversity.

-“marvels of affinity” is the key to reality, revealing how things are, what is known, and how to behave.

cosmogony (keyhan-zayi کیهان زایی‌)--how the u[...]

[...]led wildlife documentary series which produces nature----a sy.


transcend is about traveling from trope to truth (obur az majaz be haghighat عبور از مجاز به حقیقت,) from virtual to concret. but that is too easily reversible. my point is to stop this transference and interrogate the trope itself. my work in amazon book is about this ‘majaz’ (مجاز), an interface that we are inhabiting.

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

the main (and only?) question in my work/performance/lecture is ‘when’ the gift will/have pass(ed) on.
--> holding on to, preparing, strategizing, spontaneity, and so on

-my texture aversion and preference in soft/hard fabric of language and material tonality? --> the “inanimate affections” (that give us pleasure in life) --> we often give each other soft gifts as a way to care for one another (@Janina)
*radical affection does not require intentional politics* (Chen)



[Shepard 2004] Stanner (W. E. H. Stanner, White Man Got No Dreaming) describes how the universe became a moral system and consists of three elements: marvels, species diversity, and institutions. Marvels refer to that presence of the unexpected that one always encounters sooner or later in nature, particularly when the terrain reflects something about the mind that implies a common structure. His second element, species diversity, coincides with one of the major moral issues of our time--the extinction of species and reduction of biodiversity.

-“marvels of affinity” is the key to reality, revealing how things are, what is known, and how to behave.

cosmogony (keyhan-zayi کیهان زایی‌)--how the universe became a moral system

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

[modes of existence]

science studies --> science
what was science before science studies? it was engaged in a sort of stupefaction that prevented meaningful study.

we do not take the fight against X (religion, fetish, etc.) for the truth about X.

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

[Avital]

i am adding “mama's boy” (bache-nane بچه ننه) to my short bio (nothing is added by “me,” everything is told to me.)


thanks to all the people who have given me their ‘sides’ (didn't necessorily confronted me)


(book, ketabat کتابت)
to do something to resignify and breakup the serenity and the serene closure of the book, as the universiy values it and seals it
-what deals does it seal?
-the commitment to breaking up the book and its metaphysically laden pitch for closural sovereignty.
-linguistic pollutants
-dirty talks

#as a mode of writing, make a folding (fractal) book, style of children books, for ajayeb
(what would this structure mean? and how is that expandable?)

#making a cheap horror short-fil[...]

[...]at **turn a divide into a living contrast**, one whose power is to affect, to produce thinking and feeling”

(regarding my footnote fetish) ... because writing such footnotes implies *feeling the text* as an *animating power*

philosophy =? a form of textual animation {--> approaching the work of ajayeb}

to turn the [ajayeb] (animist) modes of experience (existence), awareness, and knowledge into living contrasts (intensely powerful bridge-making tools)

can we reappropriate without reanimate? ----> i think if we deconstructively talk about the reappropriations of meaning we might allow animation to constitute itself.

-how to train yourself in spotting relevant questions and unilaterally [einseitig] imposed questions? (their differences) [~? mofti مفتی, fatva فتوا =/= khotbe خطبه]
(to put the ‘question’ at risk)

*milieu-thinking* (to think by the milieu) :
1. no reference to the ground
2. never separating from milieu

(Virgin Mary requires a milieu [of symbolic efficacy, categories of belief, etc.])

what is the milieu of ajayeb? (ghalamrov قلمرو, mohite ejtemayi محیط اجتمایی‌, its ecology)


“natural”: that which science will eventually explain ==> nature =/= “natural”

“nature”: that larger, older, and wiser configuration that gets credit for ingenuity (instead of the creature's bodily know-how) by the call of the scientist


عجایب ajayeb's relations to the world, rhizomatic connections to other practices that likewise explore a metamorphic (rather than representational) relation


Earth =/= cradle


Surrealists’ automatism to cultivate lucid trances is missing the techniques of imagination developed by Ibn Arabi, (or by Sohrevardi, and others)
(Breton's subjectivity is still hopelessly European)

=?=> to recuperate our physical force (old good Tasavof-?)


‘ideas’ --> to “animate” humans ~= erotically lure the human soul**
(Plato knew this)
to lure us into relevant metamorphic attention*

(Deleuze and Guattari:) my existence is my very participation in assemblages
in order to determine what is “really” responsible for what [= agency?].
-an agency that doesn't belong to us (who is ‘us’ in Stengers?)

the efficacy of assemblages (in ajayeb)
(assemblage --> landscape [in farsi: چشم انداز cheshm-andaz, is related not to the land but to the eyes, literally meaning the projection of gaze])

(the point is) to play a referential game that puts one at risk (instead of protecting via quote)

(let's immediately turn off that) monotonous little critical or reflexive voice whispering that (the only defense we have against fanaticism and the rule of illusion[...]

[...]          |
impossibility =/=  totality of what is

***impossible =/= not-possible***
--Derrida--> the impossible occurs at every moment (that belong to the effort of reading)

“have we not acquired the right to say everything?” (Sade)

who reads, and how, a text addressed to no one?
what status does it have?


[Lode Lauwaert]
for Blanchot Sade (libertine aristocrat novelist) was the writer par excellence
we should think about Sade in explicitly revolutionary terms [Sade's work ~= Robespierre's Reign of Terror]
•Sade's ideal of society is a reactive reality (it takes form specifically in reaction to something external) --> undertaken endlessly efforts against modes of social organization that are based on an stable internal point of reference
in Sade:
1. selfishness has an ontological (not a moral) meaning : ‘the essence of man = negation of the value of the other's existence’ (+ a destruction of the positive meaning other people have in normal life) =/= being-for-the-other
2. characters with theocentric universe (who deliver extended theological discussions)
3. blasphemous passages (negation of God's existence) --> Sade’s specific philosophy of nature (reference to nature is enough for a proper understanding of reality)
4. *every type of destruction always ultimately serves nature* --> nature (by virtue of her desire for optimum production) is forced to destroy her products continuously [--then--> how to annihilates nature?] --(essence of Sade's world)--> **radical negation**

each individual negation involves affirmation (of the other, humanity, God, nature) --Blanchot--> (Sade's oeuvre =) a movement of radical negation that is nothing but its *negative power* (it never affirms something)

Sade = permanent resistance + radical negation (of the other)

“nothing resembles the virtue as a great crime.”
(Blanchot > Sade)

Blanchot's interpretation of the Terror + French Revolution (<== Hegel)
revolution --> freedom (formerly situated in a divine sphere) operates from a purely immanent perspective
the idea of efficacy of the freedom --> destroys what is given radically --✕--> old regimes
--(understood absolutely)--> Saint-Just and Robespierre demanded that the new French citizens lived out their pure freedom in a radical way

break free from:
•(highly personal) pleasures
•(highly personal) affairs
•

Blanchot + Sade --> *one cannot use one's freedom to establish a new political order*
freedom not contaminated by a particular creation --> Reign of Terror = (a horrible state of) “between” the overthrow of the old & the establishment of the new regime
(~~> contemporary Iran's political state's endless resistance)
•endless resistance =/= enduring constitution (~=[...]

[...]nowhere)
-neutrality (biologically insane)
-marked people (my own story)
-situatedness of the situated
-The cyborg is a figure in which situatedness makes possible adventures with the beyond.
-globalization-as-situatedness: global is precisely space/place/time/situation
-the figure of the so-called scientist gathered around certain metaphors since the begining of the 17th cebtury, namely ‘objectivity’ and all its related adjectives: neutrality, perspective, universality, disembodiment (for certain race and sex), etc.
-metaphors create perspectives [the view that looks at blind men looking at the elephant]
-situatedness is different than ‘positionality’: a way of systematic error correction
-(resolving) specificity of vision --> scientific objectivity (is achievable)
-Haraway expresses her informed dissatisfaction with (the metaphysical substrate that supports) ‘social constrctivism’ and ‘traditional realism’ --> representationalist belief in the power of the words to mirror preexisting phenomena. they both believe that scientific knowledge (in its representational formats: theoretical concepts, graphs, particle tracks, photographic images, etc.) mediates our access to the material world, whether it represents “nature” or “objects” of science both groups are subscribed to representationalism.
focus on the nature and production of scientific knowledge --(shift to science studies)--> dynamics of the actual practice of science }--> on ongoing pattern of situated activity

-(disembodied scietific) objectivity: that only certain people are allowed to have no body (Gender, race, etc.) and that high science in practice is not acting on textbook objectivity at all.

absent referents, deferred signifieds, split subjects, and the endless play of signifier

Haraway is feeling nervous with two views on objectivity:
(1)the ‘social constructionist’ view on this: getting to know the world ‘effectively’ by practicing the sciences --> knowledge is knowledge-game (on an agonistic power field) ==> science is rhetoric : artifacts and facts are parts of the powerful art of rhetoric ~=  practice is persuasion. {this view will use the nasty tools of semiology and deconstruction to insist on the rhetorical nature of truth.} --> Haraway calls this ‘The imagery of force fields’ (also an imagery of high-tech military fields and of automated academic battlefields) {will to power} (for Luiza)
epistemological electroshock therapy
(feminists protecting their) sense of collective historical subjectivity and agency and our “embodied” accounts of the truth --> these are just excuse not to learn
(2)Humanistic Marxism (structuring theory about the domination of nature in the self-construction of man) ([young Marx, influenced by Feuerbach =/= Hegelian idealism, saying that:] man's essential nature is that of a free producer, freely reproducing [...]

[...]s to mirror preexisting phenomena. they both believe that scientific knowledge (in its representational formats: theoretical concepts, graphs, particle tracks, photographic images, etc.) mediates our access to the material world, whether it represents “nature” or “objects” of science both groups are subscribed to representationalism.
focus on the nature and production of scientific knowledge --(shift to science studies)--> dynamics of the actual practice of science }--> on ongoing pattern of situated activity

-(disembodied scietific) objectivity: that only certain people are allowed to have no body (Gender, race, etc.) and that high science in practice is not acting on textbook objectivity at all.

absent referents, deferred signifieds, split subjects, and the endless play of signifier

Haraway is feeling nervous with two views on objectivity:
(1)the ‘social constructionist’ view on this: getting to know the world ‘effectively’ by practicing the sciences --> knowledge is knowledge-game (on an agonistic power field) ==> science is rhetoric : artifacts and facts are parts of the powerful art of rhetoric ~=  practice is persuasion. {this view will use the nasty tools of semiology and deconstruction to insist on the rhetorical nature of truth.} --> Haraway calls this ‘The imagery of force fields’ (also an imagery of high-tech military fields and of automated academic battlefields) {will to power} (for Luiza)
epistemological electroshock therapy
(feminists protecting their) sense of collective historical subjectivity and agency and our “embodied” accounts of the truth --> these are just excuse not to learn
(2)Humanistic Marxism (structuring theory about the domination of nature in the self-construction of man) ([young Marx, influenced by Feuerbach =/= Hegelian idealism, saying that:] man's essential nature is that of a free producer, freely reproducing their own conditions of life [--however--> under capitalism individuals are alienated from their productive activity, etc.])

--> “chance for life”

science: Global System, universal knowledge --> translation, convertibility, mobility
of meanings, and universality

money in capitalism ~= reductionism in science

...when we are talking about genes, social classes, elementary particles, genders, races, or texts

*vision: a sensory system that has been used leap out of the marked body ==> a gaze from nowhere
-“Vision is always a question of the power to see--and perhaps of the violence implicit in our visualizing practices”
-also, the visual metaphor allows one to go beyond fixed appearances, which are only the end products. The metaphor invites us to investigate the varied apparatuses of visual production (including: the prosthetic technologies interfaced with our biological eyes and brains.)

unmarked body: the power to see and n[...]

[...]f the dud is about hierarchical relations between past and present and teleological reasoning: where is the dud coming from. when i asked ‘who told the first joke?’ i am trying to break and joke with teleological mode of thinking about the category of ‘origin’.]
contingent =/=? analytical (--> Contingent propositions depend on some kind of epistemoloy, whereas analytic propositions are true without regard to any facts about which they speak.) {telos, ghasd قصد --> ghaside قصیده =/= ghazal غزل}
-We call a truth contingent when it *depends on something else* for its truth.
-has to do a lot with our material world
contingent ~= containing-agent*
--Tautological propositions, which must be true
--Contradictions which must necessarily be untrue
--possible propositions

never use contingency alone in a sentence --> historical contingency
never use understanding stand alon in a sentence --> better understanding {'better’ opens situatedness, for who and how “better,” etc.}

Rhetoric <--(has to do with)--> Contingent
Aristotle (in his work on rhetoric) was against contingency. He believed that the “unavoidable and potentially unmanageable presence of multiple possibilities” or the complex nature of decisions creates and invites rhetoric. (=/= Plato saw rhetoric as pure deceit [gul] and positioned it in politics. [you can see he is terrified by the death of his teacher and mentor Socrates by civility.])
rhetoric --> contigent --> epistemic: individuals make meaning through language and determine what constitutes truth


*ontology is death-dealing <--** terrible violence is directed to the non-existing, the never having existed
---> go to the root of exist --> which modes of existence deserve our curiosity?

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

(i found a word for it,) my register of @Lili's scream: i see it as ‘nonlaughter’(?)
(*proposal: there is a number when we dial we can listen to her scream on the phone.) (--> stream, technology, tele-, telephone, called,)
(for her) thinking =? knowing (sending =/= receiving)
(an SF scenario:) imagine and describe an alien world where its populace don't practice ‘knowing.’
**scream ==makes==> witnesses**
(fighting ==makes==> coordination)

از طلبکار به طلبه (az talabkar be talabe)
///the (symbolic?) structuration of ‘demand’ in Lili's presentation:
the ‘sujet supposé savoir’ #sss [~= Pir, (پیر always a paternal metaphor?) that Other whom you ‘call’ who holds (your) deepest truth ---> go to the metaphorology of “depth” =/= “skimming the surface"] (installed by Lacan) is a subject who is in a functional position and one presumes that this subject knows or retains or holds the knowledge (even vital and secret knowledge [this is knowledge-talabkar طلبکار]) that you want. this subject is functionally establis[...]

[...](az talabkar be talabe)
///the (symbolic?) structuration of ‘demand’ in Lili's presentation:
the ‘sujet supposé savoir’ #sss [~= Pir, (پیر always a paternal metaphor?) that Other whom you ‘call’ who holds (your) deepest truth ---> go to the metaphorology of “depth” =/= “skimming the surface"] (installed by Lacan) is a subject who is in a functional position and one presumes that this subject knows or retains or holds the knowledge (even vital and secret knowledge [this is knowledge-talabkar طلبکار]) that you want. this subject is functionally established. one of the laws of our encounter is that puts the speaker/writer/analyst/text/etc in the (even architectural) center: the subject-supposed-to-know in Lacan the analyst who sits there as a tower of knowledge that mostly withholds what s/he knows --> transferencial energy directed towards him/her --> drama of identification (--> break-out of narcissism for Freud)
-it is one of the (negative?) binding transferential contracts in relation to “the one who speaks”
[*anthropology of exchange* --> Transference: (for Lacan) Each time a man speaks to another in an authentic and full manner, there is, in the true sense, transference, symbolic transference--something which takes place which changes the nature of the two beings present. Later Lacan articulates the transference in sujet supposé savoir: transference is the attribution of knowledge to the Other, the supposition that the Other is a subject who knows. “As soon as the subject who is supposed to know exists *somewhere* ... there is transference.” (Seminar II, p. 232)] [keep in mind that the (post?-)Lacanian theory is about the *constitutive function of the signifier in relation to the subject.* ... for Lacan, What constitutes the person and its identity can now be read as a text, and the author is not the subject, but the trajectory of the signifiers that represent the desire of those who occupy the place of the Other for the subject.]
[about demand: Lacan argues that “demand constitutes the Other as already possessing the ‘privilege’ of satisfying needs,” and that indeed the child's biological needs are themselves altered by “the condition that is imposed on him by the existence of the discourse, to make his need pass through the defiles of the signifier.” ... The subject has never done anything other than demand (since infancy!)] *{question =/= demand}*--> Nancy
[the use of ‘transference’ is a way to account for the relationship between readers and texts. the emphasis in Lacan is on the ‘supposed’ and not on the ‘know’. reader assume that the text ‘knows’. --> What Lacan's understanding of the transference points to is the fact that we must see the meaning of any given text not within the text itself but as a reconstruction between reader and text.] [in other words, transference is ‘a representation of the past’ (childhood and etc.) to the present ]
a pedagogical problem: rapid transferencial[...]

[...]t-Lacanian’ means that you don't ‘transfer’ to the art-work nor artist?) #harem
parent --> teacher }==> what the student may desire to become (be recognized as)

according to Lacan there is no Pir (~ [often iconoclast] leader, guide, mentor, expert, knowing-hero, enlightener, rescuer knowing more, knowledgeable pedagogue/leader “helping students find themselves,” [--> my failed transference with Saeed])

-->? Discourse of the University* : (systematic) “knowledge” replaces the nonsensical master signifier in 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[...]

[...] (and its consequences) is ‘staying with the trouble’ for me]

it felt like Alice believes that people, we, have control over our metaphors, but in the course of the workshop there were many occasions that was not the case:
Sina, landscape --> optics
Esta, building/house --> geometry --> security
Agnes, supermarket --> exchange
Juan, crime --> arrest
Zoumana, garden (~-> fecundity) --> immunity
Eszter, electronic device --> closed
Ekaterina, zoo --> objects of care (~-> animal ~= diseased .--> objectifying or babying them)


* landscape ==>? optic -->? way of disembodied seeing
[artificial perspective {--> (objects are in) proportional variations in a seamless continuum}, gaze of the spectator, exterior space, homogeneous, infinite, systematic,] --> (this is all) *symbolic form*
[(tele/micro)scope <==] landscape <== perspective <-- arbitrary point of the observer


(Descola:) such “objectification of the subjective” ==>
(1) a distance between man and the world
(2) systematizes and stabilizes the external universe



***factuality is not intrinsic, it is rhetoric (that we live with)

history of the idea of nature

‘ajayeb's architects of a naturalistic cosmology who establish hierarchies and discontinuities among them =/= cosmogenesis of modernity's subjectivity's illusions of continuity
[Descola's “configurations of continuity"]
(ajayeb creates) hierarchical order according to the levels of the exchange of information that is reputed to be possible.
-which parties are set on the same level of reality (in ajayeb)?

(what are the human and nonhuman) proliferation of forms in ajayeb (?)
who are the “mothers of games” there? snake, Div, etc. (spirits that protect the game)

technical know-how to create intersubjective ambience/ambivalence --> regulated relations between one person and another }--these are--> cultivated plots
how can i, starting with apass, learn to create theaters of a subtle sociability (in which beings with different forms of language and physical aspect are ontologically indistinguishable)?

the category of “persons”: variations in the modes of communication that are made possible by an apprehension of perceived qualities that are unequally distributed

whose dialects are mutually intelligible?

human narcissism : that if a being possess a soul is only then capable of recognizing humans
---then let's give everyone souls!

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

(Massumi > Deleuze's) critique ~= modulation --> actively modulated from within the situation, immanent to it {
-augmenting* (taking a certain tendency to the limit)
-diverting* (deflecting it into a different tendency)
-transmutational* (interacting with other t[...]

[...]ically indistinguishable)?

the category of “persons”: variations in the modes of communication that are made possible by an apprehension of perceived qualities that are unequally distributed

whose dialects are mutually intelligible?

human narcissism : that if a being possess a soul is only then capable of recognizing humans
---then let's give everyone souls!

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

(Massumi > Deleuze's) critique ~= modulation --> actively modulated from within the situation, immanent to it {
-augmenting* (taking a certain tendency to the limit)
-diverting* (deflecting it into a different tendency)
-transmutational* (interacting with other tendencies in a way that invents a whole new direction as a kind of surplus value of interaction)
-or, it can lead to a clash that stops the process

asking people “to be true to what they represent” ==> having them “encapsulated in already arrived-at opinion and judgment” ==> blockage

war of “disqualification” ~ Stengersian non-event
being (represented and) legitimated in proxy war

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

@Zoumana; “decadent gardener” that connot keep distinction between kin and pest, nature and culture
what is a garden full of indirections, snakes?

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

#my trope-findings, (bilingual nonsystematic comparative thinking for storytelling) (work with Avital?):
•پیر Pir / sujet supposé savoir (--✕-->? پیر فلک Pir-e falak in Hafez)
•غر Ghor / complaint (--> shekayat شکایت, and then, khamush خموش in Hafez)
•تعارف Tarof / greeting
•transcend <--> darajat درجات‌ (-> Attar)
•super-ego <--> Div-mardom دیو مردم (-> Nezami)
•NatureZolmat (ظلمت --> ajayeb)
•آبرو Aberu / economy of value
•طی‌الارض tey-ol-arz / body scale, intensity and excess
•نگرانی negarani <--> practices of care




on Aberu, I became interested due to my lack of Aberu in presentationl quality and its abundance in 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 notio[...]

[...] 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 naturalized and intuitive, ready-to-hand (and black-boxed) version of it is the “past, present, future.” the notion of ‘present’ becomes a (mathematical) vanishing point, a pivot or a point rather than itself a thickness, an inaccessible past being transmuted into a future that is always to come. [=/= the lived time of the flesh]

--> what counts as a responsible person in temporality? (@Seba, @Pierre's “future”)
in my work on ajayeb in apass, i choose to give account to responsibility in a way *to face those who come before rather than to face the future*, this is about a switch in the direction of attention.
•narratable memory with named people turned to ancestors and moved into dreaming time
•past: quiet country --> bear the mark of the care of generation, inhabits both living and dying --> recuperation (behbud بهبود, ramagh رمق)
•present: wilderness --> ongoingness (thickened with creatures)

[in (my reading?) ajayeb's temporality] things come from the past and the future simultaneously


what i respond to = what i inherit


science (in the way that is presented) is outside history, and becomes simply that which is “the case” of the world
**everything that one does is inside time, but that which is acquired (becomes a view onto a scene) and is outside of time**

***(dangerous) ways of being outside of the time of the thick present*** (Haraway)
‘-scene’: a thick presence of now, has many durations in it

(my work on ajayeb's past tense trans-species affair) is about those with whom one must get on together, in the enacting o[...]

[...]ian san'at (صنعت techniques and technologies) of subject-making
•‘is’ --> information system
•‘ich’ --> intangible cultural heritage


[#contract, concerning modalities of being-with:] anxiety, Sorge, (~ care?) is *disclosive*, for Heidegger, is an ontologically fundamental mood that opens you up to the possibility of understanding, anxiety is the leading mood that allows understanding
(in Heidegger) anxiety ==> understanding
(in Farsi) negarani نگرانی --> vision بینندگی --> basirat بصیرت ==> ta'amol تأمل (modalities of meditation and speculation)
(in psychoanalysis) anxiety =/= fear
(in capitalism) anxiety --> boredom ==> capital
(in settler white colonialism) anxiety ==> safty
(in Ahmed) anxiety --> approach to objects
(in Ahmed) fear/anxiety ==> effect of “that which I am not”

(ghol قول, gharar قرار, gharardad قرارداد [~ that which is promised by the ghol], ghovate ghalb قوت قلب) contracts also come to reassure, otherwise we might be in the radically open space of psychosis.
***contracts, they disambiguate the space***
{+} (pointed out by Derrida:) “contract” is less terrorizing than assuming that there is something natural that binds us... (@Luisa) contract is a non-natural conventional object. (the textual nature of contracts allows it to be read, written, rewritten, reformatted and rearranged.)%-->{ontic & ontologic}
•what kinds of violations does the contract capaciously includes in itself?
•there is nothing natural about here and us being here. (spatiotemporally clock tells us not only what time it is, but also where and who we are: how “time-teller” is spatially architecturally phallically positioned: in the center, on the top, wrapped around the body, and so on.)


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

[apass opening week 08.05.2017, (my response to) what is “artistic research”?] artistic research is a fancy way of transforming your “weird feelings” about the world into an “inquiry,” so to say, and at the same time resist to be faithful to standard accounts of what counts as a “serious knowledge claim.” So it includes a lot of messy thinking-feeling, embodied practices, affects, poeticity, semi-scientific work, magic, data collection, mutative interpretative reading, forgetting things, detours, rituals, dead-ends, writing under the influence of scarce foreign obscure philosophies, literary drugs, and boldly using metaphors from different disciplines of “study” that one can find. So, on the one hand, it is a term, invented to indicate a “fluid modern personality” within a turn in humanity studies that opens up to ‘what an artist already knows’ or ‘what an artist is allowed not to know’ within their specific historically situated set of tools. And, on the other hand, it indicates an important shift in the education of art, in which t[...]

[...]uence of scarce foreign obscure philosophies, literary drugs, and boldly using metaphors from different disciplines of “study” that one can find. So, on the one hand, it is a term, invented to indicate a “fluid modern personality” within a turn in humanity studies that opens up to ‘what an artist already knows’ or ‘what an artist is allowed not to know’ within their specific historically situated set of tools. And, on the other hand, it indicates an important shift in the education of art, in which the attitude of the artist changes: instead of making things into a “resource” for artistic creation, rather making things into a “topic.” That means a whole new set of relationalities and new forms of attention need to be learned and cultivated, which were historically often absent in the education of art.


-i want to bring a circus inside {--> within}
-my business still with aesthetics (my own image) (narcissistic stuff...)
-to show up as a guy, castrated and very advanced (--> you can only come up castrated unless you are extremely advanced, #harem stuff)
-i am trying to come forward with all the rigor and rhetorics available to me

the death score

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

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

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

Nicolas's notion of “leaking” has to do with marginal non-textual non-accounted-for moments that bleed in absolute non-contractual and non-appropriable event? (the so-called moment when we show things to each other)
•his ‘climate of creativity'~~~_[what does ‘criticism’ mean 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 Sin[...]

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

Vladimir's tether on disambiguity

Elen, adding her own wheels to the flow(s)
and putting a stick/spoke in a rolling wheel (of others?) [her saboteur trends, چوب لای چرخ (=/=? kharab-kari خراب کاری), what is chub lay-e charkh for her? vandalizing the discourse of others]
-the famous vandal of wikipedia with the recursive name “-on wheels” (Willy on Wheels, adding “on wheels” to the title of every single page, using the move function of Wikipedia: renaming the existing title ==> moved to another namespace, without changing the base title)
-like myself, her saboteurs are critically not symbolic nor ontic, rather sometimes epistemic, or better, ontologic: they don't vandalize the “thing” itself, but the “nature of the properties” that constructs that thing for us
-rocket sculture (what does it mean for her?)


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

[the question of inevitability of anthropical view]
there is no final answer to a kind of question but a lot of answers
through inhabiting a figure you are crafting you find yourself addressing a set of problems
agency: liveliness of artifacts (?). there is some kind of liveliness that is both human and nonhuman
the kind of sociality that joins two categorically separate mode of agencies, is a sociality that constitutes both --> the interaction of humans and machines produced both =/= unilateral action
(my whole point or joke, with the bow and arrow was that the arrow of index finger does not move in one way.)
[=/= another mode that comes to mind is when your intimacy making leads always to yourself, getting laid, literally. that is when your concern becomes only you and someone, sexually interested --> economically, and you don't concern the sociality of your people with each other. #techno-capital singular subjectivity @--> this is super relevant for Sven, maybe: how one becomes interested, invested, and skillful in provoking interesting socialities for friends and peers--and not only for oneself? creating, inciting zones of connectivity]
-[it was not accidental that the rhetoric of drugs came up with Lilia when I suggested the attention to anthropos --> what figures human and otherwise was for her the subject of drug-induced rhetoric of mind-alteration; (this is the anthropos of the Enlightenment Europeans and classical Greece talking:) “in order to get rid of me you m[...]

[...]man and nonhuman
the kind of sociality that joins two categorically separate mode of agencies, is a sociality that constitutes both --> the interaction of humans and machines produced both =/= unilateral action
(my whole point or joke, with the bow and arrow was that the arrow of index finger does not move in one way.)
[=/= another mode that comes to mind is when your intimacy making leads always to yourself, getting laid, literally. that is when your concern becomes only you and someone, sexually interested --> economically, and you don't concern the sociality of your people with each other. #techno-capital singular subjectivity @--> this is super relevant for Sven, maybe: how one becomes interested, invested, and skillful in provoking interesting socialities for friends and peers--and not only for oneself? creating, inciting zones of connectivity]
-[it was not accidental that the rhetoric of drugs came up with Lilia when I suggested the attention to anthropos --> what figures human and otherwise was for her the subject of drug-induced rhetoric of mind-alteration; (this is the anthropos of the Enlightenment Europeans and classical Greece talking:) “in order to get rid of me you must take drugs!” #fable/_ --> being sober(?!), anthropos becoming, human nature, common sense, empiricism and interpretation are at stake here]
-[another thing was the label of “animal” that was passed around as a form of mock, instead of provocations for more conversation, I was stupefied. --how can we go on together and not render each other commitments nonsense?]


“point of view” is an important metaphor


#in my work in apass i am working on descriptive practices [poetics of animal description, histories of nonhuman inscription, etc.] to learn to name latent (and therefore emergent) ontologies, to name ‘what we are doing in new ways,’ which are hard to name. (also refusing not to name the violences of others and yourself. to reckon the nature and scope of the erasures we do in our works.) % why do you think that is important?
#and my shift of attention to peer's works is about that: our domain of practices must make claim on each other <== we inhabit differences together (--> attention and work on:) ‘local category abstractions’ (how do we talk and make each other feel our subjects of interest in apass for example) --> (the cumulative, associated and sensed) routines, gestures, and (inter)surfaces of our everyday life in apass, as a group of researchers, that don't necessarily align ==> worlding comes from these things.
[attunement =/= argument]


the name of the world is “detail”


***translation (essentailly imperfect) is the very condition of signification --> trope is the very condition of language

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

don't be docile bodies or innocent bystander, do what you have to do to constitute your coura[...]

[...]ted, invested, and skillful in provoking interesting socialities for friends and peers--and not only for oneself? creating, inciting zones of connectivity]
-[it was not accidental that the rhetoric of drugs came up with Lilia when I suggested the attention to anthropos --> what figures human and otherwise was for her the subject of drug-induced rhetoric of mind-alteration; (this is the anthropos of the Enlightenment Europeans and classical Greece talking:) “in order to get rid of me you must take drugs!” #fable/_ --> being sober(?!), anthropos becoming, human nature, common sense, empiricism and interpretation are at stake here]
-[another thing was the label of “animal” that was passed around as a form of mock, instead of provocations for more conversation, I was stupefied. --how can we go on together and not render each other commitments nonsense?]


“point of view” is an important metaphor


#in my work in apass i am working on descriptive practices [poetics of animal description, histories of nonhuman inscription, etc.] to learn to name latent (and therefore emergent) ontologies, to name ‘what we are doing in new ways,’ which are hard to name. (also refusing not to name the violences of others and yourself. to reckon the nature and scope of the erasures we do in our works.) % why do you think that is important?
#and my shift of attention to peer's works is about that: our domain of practices must make claim on each other <== we inhabit differences together (--> attention and work on:) ‘local category abstractions’ (how do we talk and make each other feel our subjects of interest in apass for example) --> (the cumulative, associated and sensed) routines, gestures, and (inter)surfaces of our everyday life in apass, as a group of researchers, that don't necessarily align ==> worlding comes from these things.
[attunement =/= argument]


the name of the world is “detail”


***translation (essentailly imperfect) is the very condition of signification --> trope is the very condition of language

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

don't be docile bodies or innocent bystander, do what you have to do to constitute your courage
all i am saying is that: it is not clear what the destiny of art (or of anything) is

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

perhaps what i am trying to learn--with apass, ajayeb, writing, harem, etc--is to ask what do i need--which skills, abilities, or literacies--to become equipped to share the experience of the habits of the world (of ajayeb) that i am discovering

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

Luisa: “the visual (side)effects of a ‘not being supported’”
effect --> object --> suport --> object2 --> suport3 --> suport4 --> ...
(at one point Marialena pulling away a support box ==> Luisa's cry sound side-effect of a ‘not being supported’)
•?how is it done for her: construc[...]

[...]ted (DWI)
drink-driving (UK)
driving risky (DR)
drunk driver (DD)

the notion of game and rule for Elen and Luisa and Eszter: it is until ages of 3 and 6 that children must not play by rules, and only after that the concept of rule-based-games (such as sports) should be introduced to them. what does that say about our artistic environment when we talk rules or breaking rules?
i am becoming more interested in the ‘rules’ that the artist (or non-artist) is proposing, and not my own ‘freedom’ in their work. what does it mean or do to become interested in the *freedom of others* and not yourself? ==> paying attention to the most implicit rules of your game, that means i am paying attention to your freedom that has articulated itself in the creative gesture


instead of (the “how” of) “how do i show my interested texts?” (which was proposed in Maarten's exhibition of poems) i like to ask (the “what” of) “what requires reading?” (also @Sven) (my kill-joys in apass ... am i being too ontologic with everything? --> I am operating from the position that understanding materials, practices, and interpretation implies questioning ontological assumption ==> challenge concepts)


@Eszter: is there a notion of ‘natural’ embeded in her ‘compelled’? there is nothing natural about us being here, there is nothing natural about here
•cognitivism: (when talking of representation) a psychology of doing which emphasizes human cognition endowment enabling man to develop intellectually ==> classifications (are easy seen) as properties of mind =/= classifications as materials or materially textured --> “a common way to hear people's experience of this materiality is through metaphors. So the generation of metaphors is closely linked with the shift to texture.” (Bowker)
•behaviorism: a theory of doing that focuses on objectively observable behaviors and discounts independent activities of the minds involved in the doing

-->? behavioral intervention
(footnote on) behavior therapy --> breaking one's loops (of: reverie [mind fleeing across secluded planes], reaction to stimuli [overwhelmed by the speech of the others ~ neurosis], distorted thinking [overstressed emotional reasoning], , ,)
[*]behavior therapy: treatment of neurotic symptoms by training the patient's reactions to stimuli --> *cognitive restructuring* could help Eszter in her artwork? (to reestablish the relationships between stimuli and responses)
(techniques:)
•counterconditioning
•punishment (operant conditioning)
•habituation
•functional analysis
•*behavior intervention plans*
•automatic thought record
•

i can only guess (with cognitive therapy) at the interior landscape of her reverie, her internal reality (~= psyche) [--> i am reminded by this again that knowing anyone's psyche is impossible, as in psycholog[...]

[...] that i have only got half-digested (=/= through digestion, particular bodies of reading that people need to have mastered in order to argue)

(after five years now i am) feeling myself (a little bit more) competent and confident in (some) scientific literacy and in (some of) the skills of the arts and literature --> ?

after apass: apass was a safe-enough space for my inventive processes, to make interesting mistakes, but do i need a real scholarly undertaking with ajayeb?
i had a lousy education, don't know still how to write well and coherently and sustain a project. i don't have the skills to pull off my research as a phd, as a scholar. i need someone to work with me line-by-line. i need to go people who have serious educations in my subject, and ask them questions, and read.
and i am missing that kind of connectivity that your writing being read performs. do i need an atmosphere in which my kind of writerly activities are honored and foregrounded, and expected?

can my ajayeb beome a real scholarly project with seriously labor-intensive student work?


hostility =/= indigestibility {they cannot recognize it, it is something else}--> it is not personal, but a historical state of a discourse, and the nature of the kinds of possibilities that being opened up or closed


(in apass) all of us fail each other in different ways all the time*

we can barely read each other's works/books. but we do, and we struggle with each other's works/books


(in apass i am catching my self giving “advice” to others---risk of the advice:) violation of their integrity

*taxonomy: (constantly morphing) tools, they work and get worked, *they are part of situated conversations* (~ “theory conversations” Katie King < Haraway)
(=/= some kind of enemy that you never do)


***almost everybody is organically part of more than one conversation at a time*** (Haraway)
(this is so important to recognize specially in collaborative research environments such as apass)


(in political movement:) working to a kind of clarity of ideological position ==> to do certain kinds of things (that are harder to do if you don't have them [those ideological positions] in the world) --> they are used as *tools* to produce what got called *political correctness* --> always producing those who count and those who don't count*
=/=? feminist movement = ***a kind of vulnerability to not being who you thought you were*** : openness to risk, less of a defensiveness, less of an attack mentality, not shaping each other up into vanguards پيشقراول --> (towards thinking) differential/oppositional consciousness (=/= father, single kind of creators)


“you can know if you are wrong in rather interesting, situated ways”
@Leo
@Maarten


[*]"was[...]

[...] ‘this is what ajayeb is about’ (or Tasavof, etc.) --> ‘what is going on there’ (in ajayeb) is so built-in to ideologies of many kinds (of progress, deep ecology, of history, and so on)
•to build a little taxonomy (in apass)
•working to give up the series of self-certainties around secularism ==> giving ways to talk to the religious ones : getting to grasp what the world looks like in faith-based communities (=/= check-list of dogma)
•category thinking: get into differential liveliness (with all sorts of inequalities:) *who gets parsed how* [#archive, #articulation, #storytelling] (and thinking about what it means to take up these relationships in cultures saturated with science and technology)


Xiri was doing her research with categories of victim and opressor, and now they suddenly disappeared from her work. that category change or vocabulary change was suspiciously effortless


*remembering is an extremely creative practice (-note to Hoda-)
memories are like ecotone کناربوم (transition area between two adjacent ecosystems)


#(very important concept partly shaped by practices of Darwin into our lives:) “collect” --> lies (necessary?)
the frenzy of the 1700 of surveying nature and collecting speciment ==> bioinfomatic
‘collect’ promises nontransformation
--> metaphors of archive, information-intense ways of thinking about life on earth

*“demonstration” coined by science

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

(with Scout Calvert) the ways the digital apparatuses are working, and the kinds of tensions and creativities between the cyber infrastructures and the other kinds informational management discourses displace other book discourses *** --> categories explode in library practice
[Calvert donig brilliant discourse analysis of library sciences --> has direct impact on practices of reading#, different kinds of knowers]
techno-biblio-capital: techno-capital and library practices embedded in each other -->{ [*]technology: assemblages of people, computers, software, discourses, techniques and workarounds that make them function; [*]capital: a social arrangement in which buyers of labor power are entitled to profits and the sellers of labor power to wages and all the effects entailed in that arrangement; [*]techno-capital: techniques, discourse and technologies used to naturalize and derive capital from information and information technologies}
*curiosity = a small and local kind of *freedom[= agency within constrain ==enabling==> skillful meanings], curiosity resists control and has the power to defeat one's favourite self-certainties, can also be commodified for consumer culture specializing in providing private pleasure,
techno-capital objectivism: (neutrality of) collection developemnt and format choices --> power-sensitive judgments
“we will engineer ourselves out of that” --> na[...]

[...]ant concept partly shaped by practices of Darwin into our lives:) “collect” --> lies (necessary?)
the frenzy of the 1700 of surveying nature and collecting speciment ==> bioinfomatic
‘collect’ promises nontransformation
--> metaphors of archive, information-intense ways of thinking about life on earth

*“demonstration” coined by science

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

(with Scout Calvert) the ways the digital apparatuses are working, and the kinds of tensions and creativities between the cyber infrastructures and the other kinds informational management discourses displace other book discourses *** --> categories explode in library practice
[Calvert donig brilliant discourse analysis of library sciences --> has direct impact on practices of reading#, different kinds of knowers]
techno-biblio-capital: techno-capital and library practices embedded in each other -->{ [*]technology: assemblages of people, computers, software, discourses, techniques and workarounds that make them function; [*]capital: a social arrangement in which buyers of labor power are entitled to profits and the sellers of labor power to wages and all the effects entailed in that arrangement; [*]techno-capital: techniques, discourse and technologies used to naturalize and derive capital from information and information technologies}
*curiosity = a small and local kind of *freedom[= agency within constrain ==enabling==> skillful meanings], curiosity resists control and has the power to defeat one's favourite self-certainties, can also be commodified for consumer culture specializing in providing private pleasure,
techno-capital objectivism: (neutrality of) collection developemnt and format choices --> power-sensitive judgments
“we will engineer ourselves out of that” --> naive technological optimism; *the technological question is cruicial to questions of power and knowledge*
-library science tends to position library as power-neutral spaces
-(Foucault: resistence to power is always present)
“freedom to” is always disciplinary (because there is always a particular subject enjoying that) [citizen of liberal democracy who exercises the freedom of representative government, so much as a consumer who exercises freedom of choice of commodities]
patrons as constituent مولفه (==> new knowledge + themselves as knowers) =/= seamless information consumer discursively produced as an unmarked singular independent self-contained stable universal white male heteronormative technophilic subject [<-- this donesn't realy exisit as a person, rather as discoursive productions]
(now) our electronic recreation is work: our every click is surveilled, generating data about our desires and curiosities that feeds back into our formation as techno-capital subjects (@Sven's enthusiasm with social media--how can Sven has a real chance of producing resistance knowledge?) --> this is not freedom! (-a[...]

[...]ism; *the technological question is cruicial to questions of power and knowledge*
-library science tends to position library as power-neutral spaces
-(Foucault: resistence to power is always present)
“freedom to” is always disciplinary (because there is always a particular subject enjoying that) [citizen of liberal democracy who exercises the freedom of representative government, so much as a consumer who exercises freedom of choice of commodities]
patrons as constituent مولفه (==> new knowledge + themselves as knowers) =/= seamless information consumer discursively produced as an unmarked singular independent self-contained stable universal white male heteronormative technophilic subject [<-- this donesn't realy exisit as a person, rather as discoursive productions]
(now) our electronic recreation is work: our every click is surveilled, generating data about our desires and curiosities that feeds back into our formation as techno-capital subjects (@Sven's enthusiasm with social media--how can Sven has a real chance of producing resistance knowledge?) --> this is not freedom! (-an account of freedom for one entails reciprocal unfreedom for others) --> mixtures of work and play in this new economy, (Calvert > Bateson) the meta-communicative nature of *play[= strict rules with genuine freedom, the dual essence of play: curiosity and relationality];
(Calvert arguing for) “knowledge-makers” who engages in creation of situated knowledges by activity adapting, processing and sharing knowledge within the ecology of library ~= *bibliographic apparatus*
(Calvert's heuristic device to imagine what library practices might emerge:) imperfectly literate constituent seekers

-a double consciousness of play, where cognitive sensation amid multiple affectivities are continually teased between assertion and rejection
-a doubled unconscious connoisseurship of realist conventions pressured at new horizons
[Katie King]

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

(women's) mini-encounters with god --> kind of materiality of god that don't fit any of the available categories


now-but-not-then quality of continuities


Haraway's deep commitment to the ties of science and competence, pleasure, empowerment, ([*]science:) this craft where you did this incredibly fragile, important, hard work of asking questions of the world in such a way that you might have half a chance of knowing if you are wrong***


you get it “there” ==> (you have a chance of) figuring out something else*


(sustainable life ways that involve) breeds =/= factory farming

Haraway's problem with veganism's moral, wholistic, complex claim that they make on us (also a necessary kind of contemporary witness): that people's practices with animals as food and fiber and work animals, turning into nothing but museum pieces at best. vegans de[...]

[...]ories of death --?--> communal grieving
{referential vs. simulacral readings @Hoda, Marialena (‘referential object for’ / ‘empathetic object in’ /or ‘criticality of’ [<-- i don't agree with these clear cuts of ”/"]; what is “the reality of suffering and death” (or “reality and suffering of death”) for Hoda? (Xiri's interest in her) object's “total integration” into the political economy}

(Stewart's) signs of the senses
satisfaction in the making of sign-shrine
(question of satisfaction at Hoda:) satisfaction as a force, and end, in itself spoken through the bright, blunt, sensate aesthetics of the sign
-something slashes [= a wound made by cutting] at itself and spits at the world (/ politics of slashing --> poetics of slashing / the young girls who “cut” themselves so they can feel alive or, literally “come to their senses”) -- dramas of surge and arrest --> They do not ask for interpretation or construct the subject who would assign them a meaning, [they refuse] reference to “underlying systems” of signification that make them readable as texts
-something refuses to disappear
-(Hoda's land is) the land of sheer circulations --> (the question of) equilibriums --> how can she with her audience (let's say “we”) enter the unnatural calm of another form of arrest? to feel the scene resist synaesthesia

a state of the senses making contact with pen and paper (and matches)

(my enduring love of watching images, my) optical eye

“[...] young embodiments of a modern middle-ground-in-the-making came face-to-face with an otherness that compelled a closer look” --> violently affective contact

surged toward the scene of their confident excitement

impact ==> the social

#storytelling, compelled to repeat the event as the sentience of it still reverberated in their senses



a grounded writing, that sends people bouncing, takes place as a threshold, hits the senses as a set of provocations, or presents as *a problematic sensed in circuits of reaction already set in motion* @apass

(working with Stewart) writing affect #workshop
a practice of writing ourselves into our worlds as *emergent and disparate ensembles* --> we need the speculative concept of worlding (a term that wins philosophy, criticism, digital studies, and cultural study) in Tehran urgently
-the workshop offers a process of sharing, hearing, questioning, and proposing--for oneself and for the sake of others ==> to start to think through a project or concept by working with words
-we will learning how to read closely and to give feedback that is most useful for the authors
-working with questions:
•How do forms of writing change cultural theory?
•What questions do forms of writing raise about subjects and objects, forms of attention, the possibility of thinking through descri[...]

[...]nge about the objects: no matter how many times you turned around a cion, you never saw the other side as the other side --> the #coin had a dark side that was seemingly irreducible


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

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


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

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

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

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

[...]an:) 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 to negate and transcend immediate experience
(claims that the human doesn't exist ==>) elevating the strucure of human ‘thought’ to the ontological pinnacle سرمنزل

everything (such as modernity) banks on a certain forms of ontology and epistemology to secure its coordinates


speculative realism, a rogue machinery

saving power:
•expecting an eschatological solution from the sky
•a revolution in consciousness
•a people's army seizing control of the state
•

obsessive robots (that hold open the sliding doors of history just as they appear to be snapping shut, imprisoning us in modernity forever)


*distance*: (the schizophrenic defense, “object in mirror,”) a psychic and ideological construct designed to protect me from the nearness of things
-the concept of ‘nature’ is (such) an “object in mirror” (#amazon project)
بنداز دور mythical land away --> a dis-dimension called ‘away’ (door دور) in iran (door andakhtan دور انداختن)
(there is no away on this surface we are in) --> throw away: an optical effect : there is no loger distances our image from us in a nice, aesthetically manageable way, but sticks to us --> we are glued to our phenomenological situation (--> entanglement of equipment and quanta =/= three pigs)

a threatening proximity

“i do not feel ‘at home’ in the biosphere” (yet it surrounds them and penetrates them) --> most humans feel that way. how one's entire physical being is caught in its meshwork of narezayati نارضایتی
(physical existence carrying with it) a trace of unreality --> آمدنم بهر چه بود : “i am not sure where i am anymore. i am at home in feeling not at home.”


one's normal sense of time as a container


Ehsan's ghost/sheikh film --> demonic in that through them causalities flow like electricity


ambient, latin ‘ambo’ means ‘on both sides’


the old art theories that separated sweetness and power collapse
sweetness, it turns out, just is power: the most powerful thing


weather as monster

baby learns to distinguish between the vomit and the non-vomit, and comes to know the non-vomit as self


(a society in which) growing scientific *awareness of rish* ==changes==> the nature of democracy

back-to-nature festivals

nihilistic princes of darkn[...]

[...]distances our image from us in a nice, aesthetically manageable way, but sticks to us --> we are glued to our phenomenological situation (--> entanglement of equipment and quanta =/= three pigs)

a threatening proximity

“i do not feel ‘at home’ in the biosphere” (yet it surrounds them and penetrates them) --> most humans feel that way. how one's entire physical being is caught in its meshwork of narezayati نارضایتی
(physical existence carrying with it) a trace of unreality --> آمدنم بهر چه بود : “i am not sure where i am anymore. i am at home in feeling not at home.”


one's normal sense of time as a container


Ehsan's ghost/sheikh film --> demonic in that through them causalities flow like electricity


ambient, latin ‘ambo’ means ‘on both sides’


the old art theories that separated sweetness and power collapse
sweetness, it turns out, just is power: the most powerful thing


weather as monster

baby learns to distinguish between the vomit and the non-vomit, and comes to know the non-vomit as self


(a society in which) growing scientific *awareness of rish* ==changes==> the nature of democracy

back-to-nature festivals

nihilistic princes of darkness

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

my work is *to mix stories*

everyday engagements with other kinds of creatures (in my case: ajayeb) ==> opens new kinds of possibilities for relating and understanding

cosmoecology: multiple beings (gods, jinns, animals, humans, living, dead, etc.) each bearing the consequences of the others’ ways (of living and dying)

‘the ecological question’ is about the needs that ought to be met in the ongoing creation of rapports and connections --> the questions are how does this being achieve the task of holding onto its existence =/= “does this being really exist, or is it not a representation”
==> (Despret:) *we may never know (safely and reliably, either ahead of time or a posteriori) which beings will bear/enjoy the consequences of the concrete attention we give to them*

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

on Kate Rich work
feral --> before or without a political state --?--> state of nature [a lot of moral political philosophers of the state asking “What was life like before civil society?"]--> in feral there are only freedoms ==> contracts (}--> what cultural anthropology has to say about that?)
she is in the Rousseauian tradition of *how to establish a ‘political community’ in the face of the problems of ‘commercial society’* (---> go to Rousseau's The Social Contract & Discourse on the Origin and Basis of Inequality Among Men)
fighting the system --> feral tropes --> arsenal of the Enlightenment (Kant's motto: “Dare to thi[...]

[...] and the non-vomit, and comes to know the non-vomit as self


(a society in which) growing scientific *awareness of rish* ==changes==> the nature of democracy

back-to-nature festivals

nihilistic princes of darkness

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

my work is *to mix stories*

everyday engagements with other kinds of creatures (in my case: ajayeb) ==> opens new kinds of possibilities for relating and understanding

cosmoecology: multiple beings (gods, jinns, animals, humans, living, dead, etc.) each bearing the consequences of the others’ ways (of living and dying)

‘the ecological question’ is about the needs that ought to be met in the ongoing creation of rapports and connections --> the questions are how does this being achieve the task of holding onto its existence =/= “does this being really exist, or is it not a representation”
==> (Despret:) *we may never know (safely and reliably, either ahead of time or a posteriori) which beings will bear/enjoy the consequences of the concrete attention we give to them*

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

on Kate Rich work
feral --> before or without a political state --?--> state of nature [a lot of moral political philosophers of the state asking “What was life like before civil society?"]--> in feral there are only freedoms ==> contracts (}--> what cultural anthropology has to say about that?)
she is in the Rousseauian tradition of *how to establish a ‘political community’ in the face of the problems of ‘commercial society’* (---> go to Rousseau's The Social Contract & Discourse on the Origin and Basis of Inequality Among Men)
fighting the system --> feral tropes --> arsenal of the Enlightenment (Kant's motto: “Dare to think for yourself!” ~= “I don't follow orders!”), application of Reason in the public sphere of human affairs
with her work we are in the Age of Enlightenment, Age of Reason, resourcing authority and legitimacy, ideals of individual liberty and progress --> Kate's thinking founded on philosophical fictions of the 18th century (--Foucault--> problematic legacy of the Enlightenment)
•the legecy of 20th century: (Kate's dialectical negativity) to define and work in negative way, an ‘exit,’ a ‘way out’ --> transcendental [---> go to Singh, Khan,]
•question of contemporary reality --> Kate does a totalizing elevation (like many other artists)
•the realm of obedience --> artists’ childish attitude of never accepting someone else's authority (#fighting the system; should we fight the system systematically? @Nicolas)


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

basically everything i do is related to the question of reading --> make us better readers

my excessive use of footnote --> the most decisive indication of the concerns of a text are to be found in its margins & no ‘prope[...]

[...]steem ==> building up

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

“nothing is more important in the world than the old ones” [?!]


liberation =/= freedom
•when it comes to liberation (those liberating actions that someone does, ex: women scarf in Iran, etc.), as long as it doesn't hurt anyone else, you just support it
liberation has to do a lot with style, or changing of style
•freesom is totally another thing, much more complicated, sometimes is in the opposite direction of liberation
(i think i might be committed to the freedom of Iranians, not their liberation...)



takhlie ehsas (feelings) =/= takhlie hayajan (emotions ~-> behaiviour)


تعميم
generalization ta'mim --> sign of depression
or --Borges--> a way of abstracttion by forgeting (certain) differences = thinking


the fable of “alem-e bi amal = zanbur-e bi asal” عالم بی عمل، زنبور بی‌عسل
-this kind of علم ‘knowing’ or knowledge refer to a more personal or subjective understanding of a given problem برداشت
-has nothing to do with scientific knowledge


rubah-palangi-e falak روبه پلنگی فلک
trick-rage of nature
farib (فریب deep in the view of Nezami regarding nature and his own work)
hendu (هندو most used insult word in Nezami)

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

•*neurotic: makes a house, doesn't show it to anyone, lives in it alone happy [--> disability to adapt to reality; (neurosis is a descriptive term for ‘hidden psychological mechanisms’ =/= behavior); a form of dissociation: anxiety, hysteria, phobia, repetition, fantasizing, negativity, cynicism, perfectionism,]
◦compulsive need =/= genuine interest in the world
◦neurotic caretaker ==> child develops basic anxiety ==> (imagined) idealized self-image; solution of basic conflict:
◾تسليم compliance --> goodness, love
◾سلطه aggressiveness --> strength, leadership
◾کناره گیر aloofness --> wisdom, independence
•*psychotic: makes a house, take it seriously, invites everyone to come (--> loss of touch with reality)
}=/= richer, more complex, more satisfying personality --> person responds to the world with the full depth of his or her spontaneous feelings

•old world of patience [<== lack of knowledge, sabr konim bebinim chi mishe]
•new [industrial capital] world of opportunity --> proactive (even before action; causing something to happen; world, you set it out;)




my problem with celebrity is problem with the victorious cause, when an other has hardened into an iconic position, and has become inauthentic with oneself


IHOTcgKYWXg 21:25
hoghe bazi حقه بازی babel
eye = pit of babe[...]

[...]mobtani bar omur-e) beyn-ol-azhajni = common sense


[title]
ajayeb:
کاتب وحی kateb-e vahy
کاتب وحش kateb-e vahsh

کتاب وحی
کتاب وحش


pragmatism --> مصلحت maslahat (chi bayad goft) ==> alternative truth
less concerned with “reality” or good and bad


#project: an experiential field inquiry on how people think about randomness in Tehran.
what was the last little thing or a historical epoch-shaping event that they concider as random?

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

(in apass we use constantly) ghias قیاس, and not esteghra استقرا (inductive reasoning)
•استقرا inductive reasoning: X ~=> Y (can be strong or weak) --> epistemic uncertainty (generalizing or extrapolating from specific cases to general rules) [this is related to ‘hypothesis formation' = use of specific observations to make generalizations --(?being replaced by)--> discovery-based sciences, in which ‘hypothesis formation' = data-mining, analysis of (large volumes of) experimental data with the goal of finding new patterns or correlations, and further: machine learning and automated theorem proving }--replacing--> (ajayeb's kind of) “natural history” emerged in 16th century (<== describing and classifying plants, animals, minerals) which is becoming more about popular audiences]
•deductive reasoning: X ==> Y (is valid or invalid) --> کل به جزء (applying reductively general rules that hold over a closed domain of discourse)
•[artist's most used process of reasoning:] صغرى کبرى syllogistic reasoning (قیاس): X =/= Y ==> Z (or: some A are B, some B are C ==> some A are C [which is often wrong], nesbat dadan chizi az yek nafar be deigari نسبت دادن چیزی به دیگری) --> premise's pattern of distribution is the key (~ case)
•abductive conclusions: finding the simplest or most likely explanation for the observations [--> many forms of conclusions are due to the lack of time in the process of reasoning. when we give feedback (‘fast diagnosis’ [--> is that why Lacan is useful?]) in apass we have initially 2 minutes to make conclusions from observations, which later is deepened in the duration of block --> کلی گویی = making sense of what is going here in order to guess what is going on elsewhere]
•

(?am i learning about and moving my art into) formal sciences: language tools concerned with characterizing abstract structures described by sign systems ==> providing information/knowledge about the structures used to describe the world
-a formal logical system with its content targeted at the real things
-all their statements are analytic
=/= synthetic statements (propositions are true by how their meaning relates to the world)

‘natural sciences’ using tools from formal sciences and validated by ‘p[...]

[...]sed process of reasoning:] صغرى کبرى syllogistic reasoning (قیاس): X =/= Y ==> Z (or: some A are B, some B are C ==> some A are C [which is often wrong], nesbat dadan chizi az yek nafar be deigari نسبت دادن چیزی به دیگری) --> premise's pattern of distribution is the key (~ case)
•abductive conclusions: finding the simplest or most likely explanation for the observations [--> many forms of conclusions are due to the lack of time in the process of reasoning. when we give feedback (‘fast diagnosis’ [--> is that why Lacan is useful?]) in apass we have initially 2 minutes to make conclusions from observations, which later is deepened in the duration of block --> کلی گویی = making sense of what is going here in order to guess what is going on elsewhere]
•

(?am i learning about and moving my art into) formal sciences: language tools concerned with characterizing abstract structures described by sign systems ==> providing information/knowledge about the structures used to describe the world
-a formal logical system with its content targeted at the real things
-all their statements are analytic
=/= synthetic statements (propositions are true by how their meaning relates to the world)

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

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


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

}--> [although i am against and strongly hate arbitrary syllables] perhaps we need[...]

[...]ity of the scientific language (depriving them of their own ideological status)
-early 19th century modern public space was reinventing and operating with impersonality: individuals are systematically habituated not to return the gaze of the other.
=/= i am actually very much attracted to persons. i am interested in their personality. the “you” is what i fall in love with, not the ‘abstract link'--> (Manning's) peripheral perceptivity =/= (i am trying to learn) to describe what is in front of me (which is never easy)]

-Manning's notion of “the problem gives the question to be asked of it” =/= the question problematizes

-focus on “sedimentation” (--> where is the coexistence of contrasts for them?)

“decontextualization”: their technique of concept-making (==> claims of reality, of nunhuman, etc.)
[decontextualization is a very dangerous way of crafting concepts. there are other ways, committed to the contingencies of the historical material world of multispecies. rigor of conceptualization that i am learning from Stewart is about the *quality of an access to part of a world* =/= decontextualization]--so--> i say we need ‘concepts’ and not ‘philosophy’:
*philosophy (as practiced by M&M and Alex): claiming the nature of reality
*concept: a figure you make in order to do a limited situated work

“conceptualization = fortification” استحکامات
(to fortify one's own work with concepts ==> settlement)

Manning's affinity with infinitly, more, and multi --> what is their rigor is doing for them? commits them to the nonhabitual. (resisting to name their habits, depriving them of thier habitual labors) [=/= my work on descriptive practices]

-i want to know about their empirical tools that make translation-work visible (==> decomposition), not their conceptual descriptions [=/= textured description with thick details <== i really think the devil is in the details!! }--> art of noticing things]
-i want to know how Manning is compromised into desiring what she is doing. [compromise: being exposed or made liable to danger, suspicion, or disrepute. --the way she told the story of her practice had a difficult sense of success in it, of being cool and correct at every turn, uncompromised. (<-- why is this a turn-off for me?)]

for aesthetic, political, ethical reasons i want Manning to address in their work:
•the question of apparatus --> working within an apparatus of thinking in order to get somewhere in a sustained way. i want them to name their apparatus of literary production. how they engage with the interface, data-set, grammar, and literacy of their reservoir.
•the question of infrastructure --> how they balance the possible and the acceptable, the balance of action, tools, and the built environment
•the question of technology --> how they take apart the tool from its context of in[...]

[...]pt or object. It tends to value what is invisible: a group dynamic, a social situation, a change of energy, a raised consciousness.

hit-and-miss field trips

the more one becomes involved, the harder it is to be objective – especially when a central component of a project concerns the formation of personal relationships

comfortable outsider status: impotent but secure in one's own critical superiority

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

only working with (that seems to be) your idea

(the problem of) being always so deliberate and cautious

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

Hillman

like the conver of his book (myth of analysis), an internal drama externalized materialized in the media, sci-fi fabulations of violence and war (such as Game of Thrones) are perhaps projects that also craft and give form to what is inside: dragon, torture, journey, landscape, getting caught, etc.

what are art's investments in psychology today?

all (including artists) must envision suffering and illness as something “wrong” =/= the fantasies, feelings, and behavior arising from the imaginal part of ourselves are *archetypal* in their sickness and thus *natural* --> (those odd irrationalities) ***are required for life***
--> then what is there to analyze? (<-- relevant question for apass)

“unconscious” and “psychodynamics” are *fantasies that could be replaced with better ones*

(Hillman's archetypal psychology) **asks the psyche to move with its sickness into life**

(to discover) a sense of soul in the sufferings of Psychopathology : ***something lives in me that is not of my own doing*** (--> demon, psychic force,,,) to take soul with one wherever one goes and to react to life in terms of this soul

symbolic meanings, insights, eros, body, craziness, the *lower aspects of the gods* --> the freedom to imagine and to feel psychic reality

“inner reality” --> called up by ego ==> individuality = to be peculiar, to be peculiarly what one is, with one's own odd patterns of archetypal responses

♥***we are never only persons; we are always also Mothers and Giants and Victims and Heroes and Sleeping Beauties*** (<-- what i am learning from psychoanalysis)

the mythic appears within the language, observation, and theories even of science

recent attempts to move out of analysis: (@Aela)
•group therapy
•sensitivity training (--> apass)
•love-ins
•blowing-the-mind with drugs
•

[*]analysis (is too potent) is too much a part of this century's self conception --requirement--> of ego psychology
([apollonic aim of enlightening consciousness -->] enlightened *egoization* of the psyche =/= *a darker and softer kind of life* ~-> end of neurosis, end of analysis[...]

[...]ther you're right?
a priori =/= contingent
higher-order truths of...
self-supporting community of experts (= trap)
“philosophy is garbage, but the history of garbage is scholarship” -Burton Dreben

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

act of cultural and economic exchange
act of reciprocal exchange, of creative mutuality (to benefit in a myriad of ways related to our professional status, our institutional ‘worth,’ the social and cultural capital perceived to be attached to the ‘networks’ in which we operate)
[to interrogate] concepts of artistic labor and value
time, labor, and the creative investment that was embodied within [the object that you make]
[you might start with] requiring a catalogue containing critical essays to institutionally ‘legitimate’ your exhibition --yet--> sophisticated, playful and interesting ways to comment on and engage
*numerous ways in which cultural forms (in this case contemporary art) are simultaneously entangled in a number of spheres of meaning, value and mediation* ==> activate ongoing dialogue
[*]capitalist marketplace:
•people in both established and emerging ‘global’ economies forced to fulfill their everyday needs
•‘the market’ is naturalised and reified within social relations in ways we don't necessarily always recognise or acknowledge --> suffused and sublimated within creative production, our lexicon and gestures
(19th century anthropology's) the idea of [*]alterity: understanding how ‘other,’ ‘primitive’ societies operated ‘outside’ of modernity --assumption--> ‘small scale’ societies exchange (barter, gift exchange, and so on) would always, with evolution, give way to more ‘sophisticated’ means of trade
•Malinowski (study of the Kula ring) --> form of producing and reifying power relations
•Mauss (gift economies) --> gifts as stand alone systems + other kinds of economic structures
•Strathern (Melanesian gift exchange) --> how personhood is a malleable concept that is both implicated in, and created by, conceptions of individuality (tripartite views of people as constituted of a mind, body and spirit), or dividuality (persons as constituted from multiple essences and social relations, including the giving and receiving of gifts) + how gender is both studied and understood in the acts leading up to the performance of gift exchange
•Appadurai () --> ‘things’ have ‘social lives'that can be studied in relation to the different spheres of use
•
}--> (our understanding of) the human capacity for unlimited modes of developing creative forms of exchange and economic systems

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

https://mapmagazine.co.uk/notes-contemporary-art-and-anthropology

operations of statecraft:
•queuing in social security offices
•filling in tax forms
•circulation and arrival of letters demanding council t[...]

[...]s + other kinds of economic structures
•Strathern (Melanesian gift exchange) --> how personhood is a malleable concept that is both implicated in, and created by, conceptions of individuality (tripartite views of people as constituted of a mind, body and spirit), or dividuality (persons as constituted from multiple essences and social relations, including the giving and receiving of gifts) + how gender is both studied and understood in the acts leading up to the performance of gift exchange
•Appadurai () --> ‘things’ have ‘social lives'that can be studied in relation to the different spheres of use
•
}--> (our understanding of) the human capacity for unlimited modes of developing creative forms of exchange and economic systems

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

https://mapmagazine.co.uk/notes-contemporary-art-and-anthropology

operations of statecraft:
•queuing in social security offices
•filling in tax forms
•circulation and arrival of letters demanding council tax payments
•census taking
-
}--> social organization that seems so habitual (mundane and ordinary) ==> unreflexively experienced

state's ordinariness --> irresistible enchantment --> overwhelming power ~~> supernatural trance-like experiences state seem to engender in populations =/= state as a rational entity

*capitalist market is a faith-based system* <== concealed practices of divination and the ‘conjuring’ of value and capital from what in many cases are immaterial voids

unmasking of its practices (~= faith + skepticism) ==> state power

mutant forms of technological self-subjugation

(Weber's) magic: coercive proceduralism --> managerial practices that characterise biopolitics

[*]census taking: pre-determined categories (like race, nationality, gender and political persuasion) are set out as objectively existing taxonomies (+ 'data’ manually gathered from individuals to ‘fit’ those categories) and thus summon [a term with magical implications purposefully employed here] a population into being
-McClanahan

census ==> statistics: factish object: hybrid and unstable (possibly inaccurate) yet fetishised and faith-based technologies that possess the ability to transform (the individual parts of social and cultural groups into a sacred somatic whole [~ people/nation])--> biopolitics
-can art succeed in transforming such a ‘whole’ into free and autonomous individual beings?

references to panopticon society
(?which camera angles suggest) naturalization of surveillance culture



[title]
*observational aesthetic* <== convergences of contemporary art and anthropology

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

[ajayeb -->] concept or theory --> (a training in) absorption + attention + framing =/= truth effect

[...]

[...]= state as a rational entity

*capitalist market is a faith-based system* <== concealed practices of divination and the ‘conjuring’ of value and capital from what in many cases are immaterial voids

unmasking of its practices (~= faith + skepticism) ==> state power

mutant forms of technological self-subjugation

(Weber's) magic: coercive proceduralism --> managerial practices that characterise biopolitics

[*]census taking: pre-determined categories (like race, nationality, gender and political persuasion) are set out as objectively existing taxonomies (+ ‘data’ manually gathered from individuals to ‘fit’ those categories) and thus summon [a term with magical implications purposefully employed here] a population into being
-McClanahan

census ==> statistics: factish object: hybrid and unstable (possibly inaccurate) yet fetishised and faith-based technologies that possess the ability to transform (the individual parts of social and cultural groups into a sacred somatic whole [~ people/nation])--> biopolitics
-can art succeed in transforming such a ‘whole’ into free and autonomous individual beings?

references to panopticon society
(?which camera angles suggest) naturalization of surveillance culture



[title]
*observational aesthetic* <== convergences of contemporary art and anthropology

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

[ajayeb -->] concept or theory --> (a training in) absorption + attention + framing =/= truth effect

[title]
Whatever Professor

[why apass asked me to do their website's] indexing: (a shrewd and thoughtful creativity in) the first interpretation of a content's body =/= presuming a standard taxonomic form
==>
•surprises
•styles of critical thought generates power in twists of voice and craft
•
allows one please to demonstrate the wonder
“We ask our readers to perform the jamb when language overruns the mental breathing that reading entails.” (Lepselter)
•or, nothing disappears --> You breathe the air you're given. (“I felt ripples from a rape in the seventeenth century, behind a barn somewhere in Romania, where generations later my bitter grandmother disparaged her children without knowing why.”)
•or, words sediment next to something laid low
•or, (index as in) to point sideways --> shifter's only meaning is the object it happens to point to
•drawing figures, hooks, asterisks
•or, placing what's structural, technical, transferential, pulped, leaking, intense
{things: an integrated thin layer to epitomize and abstract in new ways how people are hooked up with their technologies; parsing and criss-crossing some of the built-in categories and new needs of the people who are using it;}


things that do the reading, edi[...]

[...]egories and new needs of the people who are using it;}


things that do the reading, editing, assembling

*every edit ==> (set off a cascade of:)
•word falls
•Rubik's Cubes
•tropes
•infrastructures
•genres
•rhymes
•off-rhymes
•tonal flips
•half-steps

[compositional listening]
one reads aloud + the others *listening compositionally*

#writing exercise:
following out the impact of things (words, thoughts, people, objects, ideas, worlds) in hundred-word units

theoretical reflections get folded into the analytic, observational, and transferential ways we move
(Stewart + Berlant)

aftershocks of a shock you can't point out

(we shouldn't always ask) “where does the misery come from?”

designers imagined a still life, not a lifeworld where we show up to build things out

> evaluative critique =? (mental habit of) demagnetizing things (for the sake of clarity)

proliferation of little worlds...

story = relay, weiterleiten, رله

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

in fact i have never been working on the notion of nature, my topic of research, rather have been all along zoology



score: creating disorder out of order
@Lilia



wry --> wryly کج معوج شده

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

paleonymy (use of a preexisting word in a new context) --> we are stuck with old skeletons neurotic words [that are not mutating] (for example man, woman, animal, black, etc.) [=/= hope for mutation, random emergence, sudden epistemic newness]
(Avital:) *language = the house of being*
(not to think emancipatory -->) we live in language, we are structured and destructed by language
we can struggle, move, shift meanings, but never caver can erase or repress meanings
(Freud showed) that if you think you can be oblivious with things and do away with things and have erasure without remanence, it will go in the state of latency (underground) just to blow up in your face later (the ‘return’ of the repressed has ballistic velocities) --Derrida--> you have to work through with meaning and language (otherwise the old meanings always come back, you are never responsible enough with old meanings)

a word, becomes a thorn in our collective thigh
(what i am learning *rigor* from Avital > Derrida) something looks wrong, (instead of jumping on it and tagging it out,) first say why it is right, what necessitated and motivated it, why it had to be there = rigor: locate the problem zone + say why it had to be there (why it rhymes with what)

(mistake or glitch =/=) error: an exemplary error that teaches you, that had to be made to get where you are going, you had to get into this zone (and[...]

[...]re going, you had to get into this zone (and as traumatic as it might be) it was neccesory and necessitated by the system that was pushing you forward, it pushed you toward a place of error and blindness and forgetting

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

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

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

festering + sheltering

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

rock-solid otherness

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

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

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

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


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

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

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

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

accrual and loss

...realm of killed off things

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

under what spell did things hap[...]

[...] material event which is efficient, formal, or final

Antique law --> effort to reduce the event to an equation ==permit==> determination of the responsibility: the primary cause ==> to reduce the overwhelming richness of reality in movement
--> in obsessional perspective of scientific research: reduce the quantity of information to make the reality clearer (more coherent) --> (a series of signs in hermeneutical perspective ==permit==>) “the image (the event) =/= the background (the sum of the events)”

(anecdote ~=) myth: an illustrative and contradictory example --> the defense against anxiety (in reality's confusion) : the categorizing of opposites in order to establish orderliness in the world of a search for causes [<-- which is a fable]
==> *the event (at the absence of significance of the signs) would justify the present reality* (==>? integration)
==therapy==> arrange the reality categorically & chronologically + enlarge on the reality by adding information

myth brings into play a purely expressive modality (expressed in an interpretative manner) [=/= explaining] }--> (stoic) perverted causality


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

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


[Leibniz:] *causality = con-possibility*
the event is in a monadic world were everything is signs (analogies significant at several levels) --> a fish pond in which each fish is itself a fish pond
Leibniz's world is created and destroyed by harmonic or discordant correlations


“anxiety as cause”

[Holakouee's manner of interpreting reality -->] best therapy or remedy for anxieties:
•causality
•system: a group of necessary laws and rules
}--> no victim, no bully [~= opening the field of knowledge ~=>? erasing the sense of responsibility]
{Despret}--✕--> our experiences sometimes require us (to go farther that Holakouee's instrumentalism) ****to discover a place where disorder may be reestablished in the movement and contradiction**** [that i believe is urgently needed in Iran today =/= enlightening]


a space regulated by laws of stoic causality is the space where multiplicity can be reestablished --> *notional quasi-causality* [notional: gedanklich, تصور، انديشه]

[an stoic anecdote:]
“When, each evening, the guru sat down to proceed with the evening prayer the ashram's cat was in the way and distra[...]

[...]ting liveliness
•

the anecdote, which dramatized the dead end where the intervenor's capacities are reduced to non-existence --> can also revitalize the relaional process (if introduced in a new quasi-causal chair)
[anecdote's] circular causal hypothesis which reduce the anxiety create a more accessible reality --> constructing a myth = [*]story: lies which tell the truth**
•anecdote takes it place in a causality chain where it lives for a fleeting moment carrying a *parasitical* or a *paratherapeutic* significance
==> construction of a specific restricting environment in which the parties [family and intervenor, artist and feedbacker] are trapped
--Despret--> ***the reduction [of anecdote] becomes the starting point for a new release of the energy it liberates***(!?)

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

Zoological Vandalism: Chimeric Pragmatism in Animal-Filled Media
Zolmat and the Black Box as Media Beyond
> Primordial House and Suffering Landscape
Changing Inside”, a multi-media performance and intervention with Mia Habib and Jassem Hindi
Four Oriental Cartography of the East
About Dense Properties

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

shift in our idea of nature not any more a source of *fecundity: how we relate abundance in nature to the way we live ourselves

we have to fight to keep things democratic (itself a privileged idea) and not autocratic when it comes to climate change

in Frozen II animated movie, Elsa build her way out of climate (magic = technology)

to make a debate point =/= trying to answer your question

(Hegel) negative values are much more clearer than affirmative values


the dangerous and dominant belief that whatever problems we face in this society the misfits (particular exceptional individual) can change it all

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

/>
(from being an artist to artist researcher)
to articulate and demonstrate with brilliance ‘what you know’ --to--> to be able to exquisitely explain ‘how you know what you know’ [--?--> *metacognition: thinking about one's own thinking = reflection (thinking about
what we know) + self-regulation (managing how we go about learning)]
-metacognitives kills: to get good at recognizing flaws or gaps in one's own thinking + articulate thought processes + revise efforts
*classroom = mirror* (process of stepping back to see what you are doing)

(useful for artists) sciences of understanding:
•anthropology
•psychology



my whole work is about two things now:
•to think cumulatively (=/= epistemic breaks) --> more you know more your are interested in
•to think by layering (=/= singleness of partisan meaning) --> what you do is based on previous work



my r[...]

[...]tive news is more likely to be perceived as truthful
ambiguous stimuli rated as threatening --> survive


(gestalt) law of closure: we perceive pieces of objects as part of a whole when grouped together



to produce counter-knowledge [~= to contest a problem] =/= (we need more) to *seduce our evacuation from the terms that establish the problem*
(Shapiro)



•stressor ==> emotion (short, intense)
•emotion + meaning (cognitively processed repeatedly) = feeling (lasting, less intense, combined)
•emotions هیجانی + feelings احساسی = [*]affect ~= mood



(in apass)
•concept: a medium of conversation
•narcissistic research
◦understanding narcissism is the key to understanding mental health --> *(the experience of) being in a cult = being in relation with a narcissist*
•mode of attention that is didactic and forensic
•(in artistic research environments) most of time we don't have questions
we have games of language --> illiteracy
◦exam: pose your questions =/= answer to my questions
answers don't show your level of knowledge, but the questions you have does
•generative nature of melancholia [*melancholia ==> teaching*]
•(artist's) writing with pearls of wisdom =/= referential writing


three problematic loci in artistic research:
•garden
•archive
•map

*is every garden zoological? --?--> training for future (imperialism)
good gardener ~= good (feeling, caring) imperialist
-enlightenment approach to captivity --> new sense of civilization (what is proper)
-removing any visible explicit means of captivity (animals appear move freeling, as if they wish to be there) <-- affective engagement
animal ~= border figure allowing institution to move between human world and animal world

science for empire --> mobilization of wonder (human capacity for curiosity that makes us human are mobilized in the service of questionable political goals)

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

[*]democracy: ‘farmandahi (commanding) = farmanbari (obeying)’

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

...thoughts expire on contact with words as quickly as words expire on contact with thoughts
(Pavic's Khazars)



two examples of metamarketing
1. Pleasantville (1998)
2. The Devil Wears Prada (2006)



(my flourishing in the scholl was always highly) teacher-dependent --?--> being social [=/= genius]

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

government (counting heads) =/= complexity (how to make mixity work)



morality --> ‘good =/= bad’ (incarnated in different things) [--> philosophical =/= value system ترجیحات --> sociological]
ethics --> assemblages[...]

[...]emoving any visible explicit means of captivity (animals appear move freeling, as if they wish to be there) <-- affective engagement
animal ~= border figure allowing institution to move between human world and animal world

science for empire --> mobilization of wonder (human capacity for curiosity that makes us human are mobilized in the service of questionable political goals)

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

[*]democracy: ‘farmandahi (commanding) = farmanbari (obeying)’

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

...thoughts expire on contact with words as quickly as words expire on contact with thoughts
(Pavic's Khazars)



two examples of metamarketing
1. Pleasantville (1998)
2. The Devil Wears Prada (2006)



(my flourishing in the scholl was always highly) teacher-dependent --?--> being social [=/= genius]

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

government (counting heads) =/= complexity (how to make mixity work)



morality --> ‘good =/= bad’ (incarnated in different things) [--> philosophical =/= value system ترجیحات --> sociological]
ethics --> assemblages

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

#cat's cradle

nature = figures + stories + images (~= topos, commonplace)

paying attention to nature like a child <-- Haraway

[*]trope: a verse interpolated into a liturgical text عبادات to embellish or amplify its meaning

language --> material-semiotic flesh

liturgical possibilities of nature
•Christian liturgical year
•Zaratusztrian nowruz
•star wars --?--> practice of turning tropes into worlds [--> war of imagess]
•war of words
•

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


technical environmental design )<-- does all sorts of boundary crossing)

culturally specific apparatuses of bodily production (--> clean and dirt --> forms of embodiment)

writing: to create metaphors [= reconstitue what counts as knowledge] --> materially implode (~ art, this is what we were practicing in my fable workshop)

technology: a form of life
language: a form of life

create a critique
create a difference (however small, partial, modest, without narrative, without guarantee)

oneiros
oneiric


technical axis  |__
                        /   mythical axis
    textual axis


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

[...]onistic fields:)
military combat
sexual domination
security maintenance
market strategy


technical environmental design )<-- does all sorts of boundary crossing)

culturally specific apparatuses of bodily production (--> clean and dirt --> forms of embodiment)

writing: to create metaphors [= reconstitue what counts as knowledge] --> materially implode (~ art, this is what we were practicing in my fable workshop)

technology: a form of life
language: a form of life

create a critique
create a difference (however small, partial, modest, without narrative, without guarantee)

oneiros
oneiric


technical axis  |__
                        /   mythical axis
    textual axis


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

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

(metaphysical fatigue)

***patience =/= passivity***

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

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


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


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

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

Delamont & Williams --> (Haraway's[...]

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

biology = politics (by other means)

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


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


touching the elephant and knowing
touching different part of the world
touching a human body and guessing at the riddle

by touching the different parts => some are running, rotting, flickering, etc.

for doing anatomy you need a corpse (that means you already rule out things such as eating)

archeological anthropology
human-animal stories
hunting each other / together
domestication

Tsing

the greedy beast within us

collaborative garden (feed together)

descriptive practices of poetics and natural history


mission of all atlases to characterize (not simply inventory) phenomena
(to characterize, not invent; mixed in ajayebnameh عجایب‌المخلوقات / عجایب نامه?!)

atlases habituate the eye, they are perforce visual
(what ajayebnameh habituates? not the eye?)

to explicate rival cosmologies

one problem of atlases is that they have to decide what nature is
they all have to solve the problem of choice


atlases of characteristic images presented individual cases as exemplary and illustrative of broader classes and casual processes (but not ajayebnameh عجایب نامه, aj bring precise individual instances in its unique stories)


atlas(es) of(/for) the eye

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

[the identity of objects:]

Manuel Delanda: Any materialist philosophy must take as its point of departure the existence of a material world that is independent of our minds. But then it confronts the problem of the origin of the enduring identity of the inhabitants of that world: if the mind is not what gives identity to mountains and rivers, plants and animals, then what does? An old answer is “essences,” the answer given by Aristotle. But if one rejects essentialism then there is no choice but to answer the question like this: all objective entities are products of a historical process, that is, their identity is synthesized or produced as part of cosmological, geological, biological, or social history. This need for a concept of “synthesis” or of “production” is[...]

[...]e: competency in the temporal structures governing the syntagmatic order of “followability”


...empirical means to locate the boundaries of capitalism

(to enclose something -->) ontology of the Accounts Book --> Attar's Tazkirat al-Awliya's story of the boy, bird, butcher, accounts book, and the theme of repayment, quittance.
to place everything it does not take into account outside the enclosure and everything it does take into account and that properly belongs to him inside
--> origins of property

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

growing interest in *ecology* ==> growing interest in *theology* (--> granted a new relevant)

(Latour's notion of) ecotheology [~= ajayeb]


(how not to consider your self secretly--even under the self-reflectivity--as) the chosen people

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

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

geopolitics of difference

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


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

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

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


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

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

scientific ties
legal ties
political ties
=/= social associates

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


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

[...] him inside
--> origins of property

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

growing interest in *ecology* ==> growing interest in *theology* (--> granted a new relevant)

(Latour's notion of) ecotheology [~= ajayeb]


(how not to consider your self secretly--even under the self-reflectivity--as) the chosen people

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

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

geopolitics of difference

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


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

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

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


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

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

scientific ties
legal ties
political ties
=/= social associates

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


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

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


ecologizing

ecological consciousness =? your entire way of[...]

[...]gious passion
?@Leo


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

modernism's politicization of science


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


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

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


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


the transcendence and transubstantiation of science

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

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

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


contrasts:
*reference chain*
*reproduction*

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

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

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

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

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

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


([in [...]

[...]> *reproduction*

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

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

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

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

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

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


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

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


metaphysical consequences of evolutionary theory


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


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

(‘necessities’ are often imported)


(Assmans's) *mosaic division*
(=/= a sort of relaxed attitude towards truth)
divisions ahad never beed asked before whether or not they were the “true” ones. they could be added to one another, translated into one another, piled on top of one another for additional safety --✕--> *contesting the claims to existence of all divinities but one*
==> a connection between the question (irrelevant until then) of worship and a question of an absolute (=/= relative) difference between true and false

[*]iconoclast: “if they are made, then they cannot be real”

monotheism ==allowed==> humans to escape from a too close adhesion چسبنده to the natural world
[...]

[...]selves*)
&
*the widespread ideology of the *intelligent designer* :an intelligence dragging organisms towards the optimum by some predefined plans
}--> both are grounded in the *ideology of making and mechanism* ==>
•organisms are erased as individual actors
•organisms are transformed into the carriers if indisputable necessities
--> both tried to save individual organims from their apparent meaninglessness by adding to them an overarching narrative recited by an otherworldly divinity

(‘necessities’ are often imported)


(Assmans's) *mosaic division*
(=/= a sort of relaxed attitude towards truth)
divisions ahad never beed asked before whether or not they were the “true” ones. they could be added to one another, translated into one another, piled on top of one another for additional safety --✕--> *contesting the claims to existence of all divinities but one*
==> a connection between the question (irrelevant until then) of worship and a question of an absolute (=/= relative) difference between true and false

[*]iconoclast: “if they are made, then they cannot be real”

monotheism ==allowed==> humans to escape from a too close adhesion چسبنده to the natural world
Moses's project ==> we have exctracted ourselves from the world

(Assmans:) without the transcendence of monotheism we would be left with the mere immanence of the natural world *** [--> the problem of transcendence/immanence as only options of relatedness]
(a bad story:) secular narratives that: the stark immanence of the natural world will save us from an escapist adherence to the transcendent world of beyond [--✕--> my Zolmat text is was about the problematization of that view (transcendent world of beyond) in Islamicated ecological consciousness in ajayeb]


****to move from ideology to recognition**** (of the many different contrasts we have lived by without granting them enough room)


the drab and entirly mythical drama of light overcoming darkness


religious traditio operates by its abilities of two transformation:
1. a radical transformation of the far away into the close and the proximate [#Zolmat] (dead is alive)
2. a positive view of all artificial transformations (=/= tendencyo conserve what it is)

**what happens if religion is allowed to weave its highly specific form of transcendence (salvation?) into the fabric of the other two modes of existence: reproduction and reference?

Leo's dream (and also deep sin): the urge radically to transform *that which is given* into *that which has to be fully renewed* --> alternative, dream of a different world
[=/= to grasp this world (and only this world) otherwise]

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

look at spec over the spectacular
(in[...]

[...]*to move from ideology to recognition**** (of the many different contrasts we have lived by without granting them enough room)


the drab and entirly mythical drama of light overcoming darkness


religious traditio operates by its abilities of two transformation:
1. a radical transformation of the far away into the close and the proximate [#Zolmat] (dead is alive)
2. a positive view of all artificial transformations (=/= tendencyo conserve what it is)

**what happens if religion is allowed to weave its highly specific form of transcendence (salvation?) into the fabric of the other two modes of existence: reproduction and reference?

Leo's dream (and also deep sin): the urge radically to transform *that which is given* into *that which has to be fully renewed* --> alternative, dream of a different world
[=/= to grasp this world (and only this world) otherwise]

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look at spec over the spectacular
(in ajayeb)

i can't give you a dialectical conclusion

maybe a mouth-full

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[Paul Shepard]

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

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

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[Corbin]

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

things occur in Malakut, not in the time of this world.
it is a matter of interior history, exoteric in the etymological sense of the word, subtle history whose events do not take place in the exterior world of objects, but in the subtle world of lived states, events in the Malakut, in the world of the ‘Soul,’ in the ‘Heaven’ or the ‘Hell’ which man carries within himself.
(and this is precisely what is ‘changing someone's story’ is about. ‘let me change the rhythm of your story. let me change your history.’ ~= storytelling)
this history----interior wild facts----intermingles with his wills, and objectives itself in the web of exterior facts. these are events of ajayebnameh, Shahname شاهنامه, Qur'an قرآن, Grail Cycle and so on, the events of this history (inspire parables? and) make up sacred history (tarikh-e ghodsi ت[...]