[...] />
}-- Douglas--> (intent is) disciplinary =/= doctrinal
...as X ... disposed to believe Y
clean animals
animals animated by other beings (superhuman, demonic, etc.)
the idea of allegorical exegesis --> “each law about forbidden foods has its deep reasons”
“cloven-hoofed animal which part their hooves : all our actions must betray proper ethical distinction and be directed towards righteousness”
“chewing the cud : memory”
old testament
•blessing: source of all good things
•withdrawal of blessing: source of all dangers
xxxxxx
the best questions in beauty is about learning pronunciation, the issue of pronunciation instead of questioning (or their merge?), (statement/question) --> doubt --> postponing an immediate answer (“but before you answer...”) --> death of question
*Esteban: not to do: impose an answer, not triggering in the other, expecting an idea of an answer
*Arianna: deep truth involved, process, point of passage (the axis of child traverses your axis) what you say to the other is a container
*Joke: question --to--> invitation, creating the invitation
*Pierre: posting a problem is not about general sentences, it is about finding new relations in the existing fabric of the world, problematizing our intuitions into problems, therefore it is important to have the “?”
*Sina: remembering beyond history
--------[how can we enter something and not enter it at the same time?]
*Thiago: nonpresence <--> thinking, without body?!
*Aela: is about the question of distance and inside/outside, by practicing openness, it is about when something enters ‘you’
*Sana: physical-presence =/= imagination (mental activity ~= dream) {She needs to see Miyazaki}
*Roger: we do it all the time, for him it is more about active engagement, role of feelings, moments that you are pushed out by the entity
*Maarten: no! enter =/= not-enter, research depends on definitions
*Juan: layers of realities are involved, it is about expanding the consciousness by charming it into 90% presences, theater gives a yes/no quality to the question of entering, actors, stage as Dystopie of presence
*Xiri: yes! this is often the case, we are between 2nd-chances and being-torn-apart
--------[who told the first joke?]
*Gerald: objects =/= actual life (absurdity and absoluteness of objects) (contemplating about object ==> inner smile)
*Nicolas: father (by not getting it right), not mother (she is not the teller[...]
(1)[...notes/midday review.txt]%0[...]ions in the existing fabric of the world, problematizing our intuitions into problems, therefore it is important to have the “?”
*Sina: remembering beyond history
--------[how can we enter something and not enter it at the same time?]
*Thiago: nonpresence <--> thinking, without body?!
*Aela: is about the question of distance and inside/outside, by practicing openness, it is about when something enters ‘you’
*Sana: physical-presence =/= imagination (mental activity ~= dream) {She needs to see Miyazaki}
*Roger: we do it all the time, for him it is more about active engagement, role of feelings, moments that you are pushed out by the entity
*Maarten: no! enter =/= not-enter, research depends on definitions
*Juan: layers of realities are involved, it is about expanding the consciousness by charming it into 90% presences, theater gives a yes/no quality to the question of entering, actors, stage as Dystopie of presence
*Xiri: yes! this is often the case, we are between 2nd-chances and being-torn-apart
--------[who told the first joke?]
*Gerald: objects =/= actual life (absurdity and absoluteness of objects) (contemplating about object ==> inner smile)
*Nicolas: father (by not getting it right), not mother (she is not the teller type), the tickler is about lunching possibilities
*Vladimir: God, Vladimir thinks this is theological and therefore axiomatic (that means self-evident or unquestionable)
*Lise: Monty Python, specifically the philosopher soccer video, in the way that makes you laugh
*Elke: God, God said “this is reality” (but we didn't get his joke)
*Steven: some funny kid in the street when he was 5 or 6, and it wasn't really a joke more a story
...................................
i like to set up a synonym-finder machine
(looking at mutations of ...)
--> the same way that in Attar's birds, one birds trying to convince another birds, is living by a roaming assemblage of assertions, and not really an argument--i am also not having any argument in that sense
the words locked to certain meanings----lock is another word for lure, a key and lock seducing each other, we can check its mechanics
three interesting objects from apass’ environment:
-opposite
-omen
-alarm
in the beginning there was the ... rather than the word ‘or’
(or is about joke, alternatives, and maybes)
a mouthful: as much as a mouth will hold. : a word, name, or phrase that is very long or difficult to say. : something said that has a lot of meaning or importance.
interdisciplinary exploration of
is “what is your project about again?” the question we want to ask in apass? does this question really helps the other? or is it just for y[...]
(2)[...notes/midday review.txt]%0.1[...]>
(in the direction of my research; hastily opening the ontological envelope that saves a heart full of “list of specifications”...)
the visit will be to the ‘European Committee for Standardization’ (CEN, French: Comité Européen de Normalization), one of the EU fostered nonprofit public institutions of the cutting-edge development regarding ambitious notion of ‘data,’ ‘systematic knowledge,’ and ‘specifications’. the excursion will be oriented towards a meeting between the participants of advanced performance and scenography studies and the representatives of CEN, and encourages a run between the ontological demands of international economy and contemporary art, their disastrous split, and where their formations meet and intersect.
KEYWORDS: cosmology, experimentation, existence, specification, future, knowledge, irrationality, permanence and substance, technological acts--of naming, a path of becoming--on the grid of technological dominion, suspicious partnership of “advanced democracies” and “high technology"--what allows their mutuality?, standard-testing--which sectors of existence it is traversing?, pre-technological traces of cognitive normalization, the very little difference between specification and “the real thing,” THE origin of the demand for rigorous specification, migration of questions out of the areas of instrumental fitness, human relation to the surrounding world, impoverished zoologies--under techno-epistemo-anthropocentric values, squeezing prehistoric modes of weakening subjectival normativity--a field that today gets heavily technologized,
...................................
to bring our needs and lures towards each other
bring my lure to the table (that thing which i can't stop following)
who/what are you pregnant with?
(that is what you are proposing)
(that is to play with the ‘histories of body and mind’ [Haraway] you inherit --> for me is to play with the pre-subjective singularities)
[inheritance is of great importance for our research. it is about the passing of obligations from something ghost-like. i am sure we have 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]
[spea[...]
(3)[...notes/midday review.txt]%0.2[...]out the passing of obligations from something ghost-like. i am sure we have 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[...]
(5)[...notes/midday review.txt]%0.2[...]ological justification (such as posthumanism), people know the world in ordinary ways and we can learn from eachother, in all the (cultural, historical, power, wealth) differences among us [@Leo] --> ***partial translations happen all the time***
to take the risk of making a mistake --[the only way you can]--> affirm something positive : the positive knowledge pins on the possibility of mistake --(@Setareh; Goda wants to avoid mistakes?)
(learning from Foucault:) power = actual arrangement of the world (and not something ‘out there’)
(learning from Derrida:) responsibility is about the excess of it all (and not the irony of it all [*irony: incongruity of expectation and occurrence])
(learning from biology about:) differences organize themselves by ecologies (and not by binaries) --> ecologies have many scales (of temporality and physicality)***
scientific research + artistic research + contemporary philosophical critical inquiry ==> *topographies of difference* [--> important for Goda's use of the term “privilege” flattening differences]
(“+” are exchange zones, i am learning their differences of idioms)
[apass = partners locked into mimesis]
(my problem with the idea of) privilege: a special right, advantage, or immunity granted to a particular group or individual --assume--> the only way for a particular demographic to advance is at the expense of another
•communism which was a form of collectivism (defined itself against privileges) wiped out large populations
•it is easier to politicize gender and sexuality --to--> demand change
@Leo: the question of (should this be the way of) ‘how do we inhabit our situation and to make connection with each other’ --> (?can i suggest to Leo) to drop the stance of comprehensive theoretical political position [without giving up the labor-intensive work of theory]
(to talk about...) as an abstraction of seriousness
*if one is really serious about the kinds of interupted and entangled abstractions it is no longer good enough to do it from the Greeks-on*
(not scolding post-colonial but actually) not to let philosophy or science or any other rest of it any longer be that unmarked set of categories
*situated ground: that we know something*
(not to let:) ‘not to know something’ (about living and arriving at the time of human-induced mass-extermination and mass-genocide) as the only way of being a serious person ~ extinguish abstractions in order to act
[learning from Haraway + Latour:] ‘to take something seriousness’ is not to run off and explain it by something else, is to be at risk to it's ‘thisness,’ to be available to it, to be undone and redone at encounter ~-> specualtive thought
(always asking) what other abstractions are to think with?
[my interest in the past -->] your head screwed backward, not so much looking f[...]
(6)[...notes/midday review.txt]%0.7[...]bout living and arriving at the time of human-induced mass-extermination and mass-genocide) as the only way of being a serious person ~ extinguish abstractions in order to act
[learning from Haraway + Latour:] ‘to take something seriousness’ is not to run off and explain it by something else, is to be at risk to it's ‘thisness,’ to be available to it, to be undone and redone at encounter ~-> specualtive thought
(always asking) what other abstractions are to think with?
[my interest in the past -->] your head screwed backward, not so much looking for relevant novelty [and not in search for meaning] (not so of past but also) not quite so enamored of the new and of the creative
-extinctions are happening at extraordinary rate that are difficult to deal with the perceptual apparatuses of the bipedal hominid [for example sayinig ‘everything is collapsing’ is one of those categories, collapsology takes world's doom as a priori]
•knowledge =? production of novelty, product of novelty [that you need is not at all novelty for someone else]
•knowledge =? reduction of memory, production of memory
•knowledge =? cat's cradling each other
*what constitute flourishing?* [@collapsology =/= one is seduced, curious, interested, and intrigued ‘to what is going on there?']
[species are often] risks for your ongoingness
(work of) [*]hope: care not being possible out of the place of sheer joy
...................................
my issues with the commons
i have a problem with the conceptual and material apparatus called ‘resource’ that the commons takes uninterrogated. (and there is no way out of it because commons must take ‘a’ definition of resource for granted--and that makes it too easy to deconstruct). and it is too embedded within a political framework and vocabulary. and political is the most difficult syntax to start with, which won't allow it to access other literacies.
in this way the commons alone cannot properly address issues such as pollution, extinction, human-animal problems, rhetoric, inheritance, logic, alienation, and so on, that need multidisciplinary thinking.
...................................
•what is ‘feeling’ for Lili
•the issue of ‘similarity’ for Luiza
•zones of connectivity and presubjective singularities for Xiri. (what is even better than justice? kindness?)
(Xiri's use of the implicit element of ‘surprise,’ she is trying to communicate the ‘importance’ of her contents.) (trauma-story almost always silences other stories. -- she is compelled by her own storytelling --> baring witness to the injustice therefore resisting it.) --when the victimized personal veils the larger context of evil, the illusion of the true perpetrators - which is around you. (she stated the danger which is all around us.)
-the issue of immediacy for Xiri
-‘you can only heal what you have wounded’ (Wagner's Parsifal “on[...]
(7)[...notes/midday review.txt]%0.8[...]mization], could she be needing “pathway”: path instead of frame, and way instead of work. [frame =/=? overflowing (--> my method of script?); identity =/=? avidity, hers;]
interplay of scales
the scale of intimacy, (of skin, of shared heartbeats and feelings)
data and surveillance and seduction
intimacy: still an unpredictable force?
intimacy: the biological spring from which affect drinks?
how Esta's proposal is capable of traversing from the lovers’ bed to the wild embrace of the crowd to the alien touch of networks?
[and when i say “abolish,” i am using a word that is about rendering something obsolete, mansukh, canceling, making reading to get rid of it, and this is not the same as destroying.]
@Arianna, ‘cleaning agents,’ to toxicity? how can we learn to live with “toxic animacy”(Chen)? dirt: “consequences overwhelming their cause” (Latour)
-narratives about urgent necessity: that we need to understand more in order to cure, prevent, construct, excel, survive.
*afterlife toxicities (?)
@Lili: cycle of planets instead of heartbeat of a planet. tuning in the soup of planets, instead of getting the pulse of a singular planet. the nebulous milk way of liquid bodies, instead of rigid mass of individual blood--Pluto.
@Varinia: (in her dog video, regarding her engagement with the law and the question of comparative thinking:) what is the model for what, what is similar to what?
-is her model based on the idea that beings exist as individual? (is this a ‘difference’ that her work produces?)
@Agnes: you are a response to the bed, making the bed and being made by its caress and embrace. it is not that you want all the audience in the world to identify with a general question or present this as a universal expression, but what could go beyond localization is precisely this concept that you, like me, transitioning body in your environment (bed or whatever) are outstretches of homeliness and forces that distribute across space and discourse, territories and sensing zones, you are an exchange between self and environment. this is pragmatism. like the variety of bed sheets, we are proposed with answers that vary, before posing any question.
to reformulate the question that was posed to you: how your proposal is capable of traversing 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
[...]
(8)[...notes/midday review.txt]%0.9[...]ty of bed sheets, we are proposed with answers that vary, before posing any question.
to reformulate the question that was posed to you: how your proposal is capable of traversing 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, [...]
(9)[...notes/midday review.txt]%1[...]he 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't want to be understood by you, i want to be loved by you ==> messenger + message --> so how do i produce lovers? (=/= Don Juan's type of love) --> there is a genius in your everyday talks that transforms me and has nothing to do with understanding (with the information that i grasp)
(using Martha Kenney thinking:)
i am interested in crafting words, phrases, and languages that reworlds us. (reworlding is about reorienting us in the world differently. --> is that what i meant by changing the rhythm of somebody's story?) what is important for me is ***what words ‘do’ rather what words ‘point at.’*** --> if not evidence then ‘what’?! *****the magic of the right word*****
...................................
communicating knowledge is always also making it
(false: backstage making knowledge, finding truths, connections etc. and then all of this gonna be communicated by publication, teaching, exhibition, etc.)
all the useful ideas i ever had, have happened in the process of deliberating, communicating, exchanging, and so on.
**trying to communicate is the same as making knowledge
(i don't make, i communicate)
...................................
from paf:
-lunching a counter-exotic movement toward the Book of Wonders: (1) postponing immediate information. (2) ...
•if everything is not exotic then nothing is.
•framing as ‘tool,’ every tool is and has power, and is built in a discourse of power. tools are not innocent, nor can we do without them. they make us. what would be an idea of the ‘worst tool’ you can work with? poetics for me? [to write-about =/= to write-with the Book of Wonders. to use a language-tool that produces the most ambiguities and most misunderstandings, but that is the only way, there is no tool that can prommis clarity. evey tool produces its own ‘clear'--for someone, for some purpose. these makings are all tool-specific: making dichotomies, making similarities, making diferences, stc.]
•how far your research can host an encounter with alterity? and how this encounter can help you undo your prommises of communication, positionality, and conceptual buildings? weave new worldling entanglements with the problem--not to solve it, but stay with it. dissolve essential differences between dichitomies such as: knowledge and expression (or ‘knowle[...]
(10)[...notes/midday review.txt]%1.1[...] =/= destination
...................................
possible workshops for Einat's project:
•moonwalk dance
•database programing --> how to live well with databases, not waging a quixotic war on database designers. we must learn how to read and understand database early in elementary school. databases are fundamental parts of our political social ethical cultural processes...
•regular expression --> how computer programming reads and patterns text
•text-based internet --> cyberfeminism
•intervention in the digital hegemonies (digital ==> cultural ==> material) (changes to the built digital environments, possiblities of reconfiguration --> production of space, articulations about ‘us’)
•what does it mean to look at a code? (a critical introduction to computer programming for artists)
•How to implement a programming language in (JavaScript?)--parsing, regexps, (http://lisperator.net/)
•teaching German with Holderlin's “Andenken” poem
•to create a *feast* (to celebrate is to become free of the habitual, becoming inhabitual. celebration is the tensional coming together of the unlikes --> through which human beings and gods could meet and greet. The festiveness that the celebration encourages constitutes the original Greeting. [Avital])
...................................
what i have beeing trying to mean by saying that i have been dependent on others to create spaces that a telling can happen, is actually a fundamnetal ellement of storytelling: the ***community. i need and depend on community in my tellings. (this has noting to do with the imperative of “communication” or having a “message”)
(is it what Stengers calls to promote an “oikos”?)
[Stengers]
“the *predominance* of the *concern for relevance* (-rabt-) builds up memory and experience”
political ecology : there is NO knowledge that is (both) relevant and detached
political ecology : relevance + attachment = knowledge
art of staging = designing a scene
[the House TV series, the issue of the protagonist is] the distinguish between the figure of the expert and the figure of the diplomat.
*expert: ones whose practice is not threatend by the issue under discussion --> knowledge = relevance
*diplomat: ones who provide a voice for those whose practice, mode of existence, (and what is offen called) identity are threatened by a decision. to cause the experts second thoughts. --> knowledge ~= decision
[this is core in storytelling] [then, i am political. i used to use the word embassador, but it means also ‘diplomat.’ stories that can hold another story hanging. Sina's shy embassador ~=? ] (but what about the weak ones, the idiot, the one's who ‘rather not’ contribute to the political project?)
-diplomats are situated*
[for *Lili this is also a delima, she is torn apart between her expert self and [...]
(11)[...notes/midday review.txt]%1.2[...]rt and the figure of the diplomat.
*expert: ones whose practice is not threatend by the issue under discussion --> knowledge = relevance
*diplomat: ones who provide a voice for those whose practice, mode of existence, (and what is offen called) identity are threatened by a decision. to cause the experts second thoughts. --> knowledge ~= decision
[this is core in storytelling] [then, i am political. i used to use the word embassador, but it means also ‘diplomat.’ stories that can hold another story hanging. Sina's shy embassador ~=? ] (but what about the weak ones, the idiot, the one's who ‘rather not’ contribute to the political project?)
-diplomats are situated*
[for *Lili this is also a delima, she is torn apart between her expert self and diplomat who crafts relevance
diplomat--the relevance of feelings --> what is the knowledge in the kiss? (the kiss that she rendered as ‘irrelevant’)] [for me kiss is essentialy important. “it (everything) started with a kiss."]
universal knowledge =/= relevant knowledge
‘trust’ is one of many names for love
“you can never be indifferent to the trust you inspire” (Stengers)
...................................
#workshop: “the magic of the right word”
(against Sherlock Holmes)
(12-step recovery program for people suffering from) addiction to the truth
(to energize the connections to the things that animate us.)
1. gathering, basckets of concepts, objects, things, words, etc.
2. excersises, physical to-dos (cleaning, cooking, sport, sawing, etc.) while telling (this is about removing the codes of acting and representation process that interupt the telling)
3. everyday mundane talks, no stage. ‘you’ in it. (is it a one-to-one mentoring?)
4. convert into language the objects from the basket, write them down. since we are going to work with sign-language
5. make the connections (probably together)
6. special activities during the workshop? (cooking, drinking, etc.)
7. ending of the workshop. what would be the closure? what do we build? how do we evaluate?
[what are you summoned by? write about the person you see in the light of reverie? how to survive humanism?]
...................................
#workshop, fables
fable seen as a site where one formulates concepts and narratives that reorient one within one's own research practices
-(how can we) participate in shaping our objects of knowledge (--> relational empiricism)
-learn through participating in different (though not fixed nor mutually exclusive) *microworlds* [microworld: a space where protocols and equipments are standardized to facilitate the emergence and stabilization of new objects. (Kenney)]
-“banal and ordinary sites of getting on in collective life” (Verran)
-bring your ‘found objects’ (objects, categori[...]
(12)[...notes/midday review.txt]%1.3[...]our objects, concepts, and insights in a state of generative transformation
-which “affective economies” animate our own bodies as artist and as people?
-what feelings inform our works?
staying with linguistic differences (in each of our stories or praxiography) is a way of investigating the ontological commitments embedded in language.
ontological --> worlding --> how language participates in shaping our lived worlds in some ways and not others.*** “it is not common for speakers of a language to examine what type of material objects their language commits them to.” (Verran)
solidity of found objects, in my case, the graphs and images i am making about ajayeb --> the graphs now reiterate for me as rituals in my research microworld.
with these graphs i am trying different ways of arranging space, time and matter when speaking a *sentence*. ...each language figures space, time, and matter into different kinds of objects. in my writing tools with ajayeb, what type of material objects my language, or Hemedani or Qazwini's language, commits us to? my graphs are “spatiotemporal particulars” and “sortal particulars”. trying to talk about ontological assumptions embedded in the English (and any other) language. the diagrams are *rigs*. i am using rigging instead of framework. --> clever technological rigs, are provisional constructions, setup for a specific myth and dismantled after. sometimes old rigs are reused or repurposed for new rigs.
-resist peaceful naturalization
-uncomfortable software
-building/creating technologies as one way to do ontological politics (in postcolonial context)
-my experiments with ajayeb:
-(the danger in using) computer software to archive ajayeb's or ajib knowledge =/= lively collective memory tool
-the software that is slick and seamless runs the risk of the digital media appear as *self-sufficient representations* (<--✕--> living context)r />
-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 ([...]
(13)[...notes/midday review.txt]%1.4[...]>
(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 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[...]
(18)[...notes/midday review.txt]%1.5[...] > 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 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 “bou"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"<[...]
(19)[...notes/midday review.txt]%1.6[...]ative 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; ---> go to Barthes’ fable of the woodcutter]
•
no need for “confl[...]
(20)[...notes/midday review.txt]%1.6[...]... 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 meaning or some sort of knowledge made and installed by an author), or that the writer wants to say something to the reader, or that the text is symptomatic with meaning and that its intentions needs to be listened to. rather, in a post-Lacanian critique, i work the text like a pattern of language, an organization of space, text as word-sequencer. it is like looking at an image, still starting from top-left to bottom-right of the page, a process of highlighting or embodied attention that produces non-zero clusters of salient words that come to glow different than others. but the way they become highlighted is not due to some idea of significance of the text but because of my--the reader's--interests, past readings and educated meaning-associations. this mode of reading is not at all suggested to newbies in literature, sorry but this requres some degree of advancement in one's abilities and skills of writingreading, that means the reader already enjoys an ongoing well-articulated interest before coming to a particular sitting with a piece of writing, and this means the rhetorical reader's encounter with the text is highly situated and is not a blind date. in this case reading is a radical meaning-making practice full of adventures and preparations, drawings and graphs, diffractions and detours, connections and risks of (mis)understanding in certain ways. this ‘reading’ looks very much ‘writing’ alike.
-the reading becomes *rereading past writing*, re(past)ed(writ)ing, a reading that has writen itself in palimpsestic lines. in a Derridean sense: (one is equiped with the question) “what is writing itself (in this text)”?
-two speculative spheres meet in rhetorical reading: one of the text and one of the reader, but they have to ‘stick’ to one another, the stickiness of your reading matters in consequential ways. this is against the idea that we read and each understand personally whatever.
•my second issue with ‘close reading’: there is no correlation between the speed of reading and comprehension/apprehension
*reading practices*
ontology usually [...]
(22)[...notes/midday review.txt]%1.8[...]ve to ‘stick’ to one another, the stickiness of your reading matters in consequential ways. this is against the idea that we read and each understand personally whatever.
•my second issue with ‘close reading’: there is no correlation between the speed of reading and comprehension/apprehension
*reading practices*
ontology usually decides what reading is --> *book-binding is reading. editorial compositional reformating and remodeling of the space of the text is reading.
(Stewartian) reading that happens in the writing: you can't do any kind of exegesis of the reading تفسير, rather: *you have to become related to the reading in what you are writing*
in research:
•skills of reading and writing
•(more abstract) skills of conceptualizing and analysing
@apass: begin with the generation of research question ==> importance of language
(you flag the importance of language whenever research is marked by question. “?” is a linguistic construct)
•the skill/craft is to select a research question that works better for certain descriptive purposes (than does previous tools)
•(realism:) research question <==outcome== different concerns and emphases
rigor of conceptualization : quality of an access to part of a world “out there”
research method:
•“mapping into knowledge” : co-fabrication between the researcher and the diverse others engaged in the process --> (problem of) ‘positionality ==> data’ (the idea that the researcher produces knowledge or “facts”)
◦positionality ==?==> politically correct jargon in artistic research environment [has positionality backfired into a language of trying to change a public opinion in your favour?]
‘fantasy of the unproblematic mode’
...................................
regarding biographical work according to Pierre, ok i am working even on the border of solipsism
what i am doing is not autopoiesis (self-making, making a poem out of yourself) rather sympoiesis (with-making, with people from different worlds and pasts)
trying to contain every available mode of interpretation in my work
(collecting all the modes of interpretation)
(for the psychoanalyst as writer,) the *unconscious functions as a *trope
unconscious ~=? trope
*my actual interest is in “the place of study”
which is embodied by its participants, is shared and full of stories that hold foster curiosity and learning. a place where hybrid agents of interpretation are alive and at work, partly technological partly human partly animal shared knowing processes.
-one of our strongest ethical obligations is curiosity
...................................
[Nietzsche]
(in writing) if i could choose i would promote something that comes[...]
(23)[...notes/midday review.txt]%1.9[...](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[...]
(24)[...notes/midday review.txt]%2[...]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-film from one of the ajayebs
#write a X-man short story in Tehran context with iranian everyday characters
•jurassic park --> ajayeb al makhlughat عجایب المخلوقات (horror, sublime, shivering water)
•nonapocalyptic stories and the otherworldly hauntingly familiar in the lost faces of forest (called Tehran?)
(accourding to Egyptian 1550 BCE,) book: a loose collection of magic spells intended to assist a dead person's journey through underworld, and into the afterlife and written by many priests
-are lists the origin of writing? (...way before the installation of the modern scriptural apparatus)
theory-minded academics have rigorously repudiated----or forgotten poetry. ----> poetic deprogrammmg
cohabitation of two sovereign linguistic attitudes----the grammars and behaviors that we associate with figures of literary performance and philosophical positing
18th century
rise of increasingly more mathematical and symbolic logics
more literary types of discursive formations,
Wordsworth, Rilke, and Keats disavowing Paul de Man?!
Freud without Goethe or Schiller?!
Benjamin off Baudelaire?!
Derrida deprived of Mallarme, Ponge, or Celan?!
Heidegger abandoned by Trakl or Holderlin?!
increasing technicization of critical language
colloquy, soliloquy
they are called to witness distinct regions of being ==> assuming the destiny of difference
% denken und dichten is at stake in the *theory of mourning
...................................
[Stengers]
the storyteller : “some people love to divide and classify, while others are bridge-makers--weaving relations that **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 kn[...]
(25)[...notes/midday review.txt]%2.2[...]whether “he knows anything,” receives equivocal replies, and finishes by asking, “Do you want me to buy you?”
(Life of Aesop)
thinking fable as language : ‘Fabula’ (narration or account), derived as it is from the Latin root ‘fari’ (to speak) and linked to the Greek ‘phanai’ (to speak or to say), finally implies nothing other than language as such
Mythos and logos, the one is not more true (or more false, deceptive, fictive, etc.) than the other
(to open to the) alterity of an ungoverned figuration
hero: the adventure of an identification that can only occur in the comparison that a fable demands
Horace's dictum: “with a change of names, the fable is told about you” (a trans-subjective movement, a tropological system =/= metaphor or metonymy, )
(for Nietzsche) responsibility: the ability to make and keep one's promises = being (able to be) held accountable (not simply by another but) already in advance by and for oneself : to answer to oneself in the place of the other
•Nietzsche's fable of morality: lamb & bird of prey (“eagle is evil ==> lambs are good”)--> [the fable enacts the victory:] the lambs triumph in gaining the ability (and then the right) to hold the birds of prey responsible for doing what they do, for being what they are --claim--> the strong man is fee to be weak, the bird of prey free to be a lamb ==gain==> the right to make the bird of prey accountable for being a bird of prey
◦morality: a fabulous narrative about language and how it gets turned (with animals playing its roles) into an ethical and epistemological system --> the medium of the exploitation (*putting to use or the abuse of a linguistic possibility*)
◦the interpretation or institution of the birds as subjeets (choosing, willing
agents) depends on a fiction, a fable: the doer is merely a fiction added to the deed
==Nietzsche==>
•*responsibility: an exploitation of a verbal possibility*
•*fable: turning the merely grammatical subject into the fiction of the acting* <== zoomorphism (=/= anthropomorphism)
fable of the eagle and the raven
the story of the raven that, having once watched with envy as an eagle snatched a lamb from the flock and carried it off, later attempts a similar feat. But a raven is not an eagle, and his claws get stuck in the fleece of a wether (not a lamb): his prey becomes his trap. He is captured by the shepherd, his wings are broken and taken from him, and he is given to the shepherd's children as a plaything
•identity check
•the bird begins the fable without (knowing) its name
•establishment of the raven as an (ir)responsible agent, one that can be called to respond for itself <-- an “I” has a name and a choice about its action, because it could have done otherwise
•raven's errancy consists precisely in w[...]
(27)[...notes/midday review.txt]%2.6[...]-becoming of the Self) has always been thought as a matter of examples (+ their appropriation) --raven--> (paradoxical imperative) “imitate me in order to be what you are”
wolf in sheep's clothing (Aesop's “A Case of Mistaken Identity”)
a wolf thought that by disguising himself he could get plenty to eat. Putting on a sheep skin to trick the shepherd, he joined the flock at grass without being discovered. At nightfall the shepherd shut him with the sheep in the fold and made fast all round by blocking the entrance. Then, feeling hungry, he picked up his knife and slaughtered an animal for his supper. It happened to be the wolf.
--> a character that does not belong to one can involve one in serious trouble
[*]fable: (name of the) *literary thing* that aime to *teach responsibility* --Keenan--> self-understanding of the free subject (<--fable--we are exposed to something in language that troubles the possibility of that understanding)
[in my lecture performances with] fable [I aim to] offer an allegory-of unreading, of reading without limits and without guarantees --> freedom
governmental concepts:
•subject
•agency
•will
•choice
•freedom
•rights
}--deconstruction--> limitation of ethico-political responsibilities
for Keenan: **question of responsibility = question of freedom**
the free community of rational beings cannot simply be (regulatively) invoked
calculable & programmable law
responsibility: (names the predicament in which) *coincide the necessity/inevitability of action & the failure of law*
•politics (and ethics) --name--> the urgency and necessity of a response
•responsibility (and freedom) --name--> the impossibility of response with guarantee
ethical =/= actual
| |
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 existe[...]
(29)[...notes/midday review.txt]%2.8[...]hing in language that troubles the possibility of that understanding)
[in my lecture performances with] fable [I aim to] offer an allegory-of unreading, of reading without limits and without guarantees --> freedom
governmental concepts:
•subject
•agency
•will
•choice
•freedom
•rights
}--deconstruction--> limitation of ethico-political responsibilities
for Keenan: **question of responsibility = question of freedom**
the free community of rational beings cannot simply be (regulatively) invoked
calculable & programmable law
responsibility: (names the predicament in which) *coincide the necessity/inevitability of action & the failure of law*
•politics (and ethics) --name--> the urgency and necessity of a response
•responsibility (and freedom) --name--> the impossibility of response with guarantee
ethical =/= actual
| |
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 o[...]
(30)[...notes/midday review.txt]%2.8[...]ess powerful:
to see from the peripheries
to see from the depths
...this not unproblemat (why she uses double negation so often?)
“But how to see from below is a problem requiring at least as much skill with bodies and language, with the mediations of vision, as the ‘highest’ technoscientific visualizations.”
“Science has been utopian and visionary from the start; that is one reason “we” need it.” (what does she mean?)
(“utopian,” “visionary,” other old metaphors in science)
“Passionate detachment” requires more than ‘acknowledged and self-critical’ partiality. (being acknowledged and self-critical is not enough!!! how deos she mean?)
-‘perspective’ can never be known in advance --> knowledge potent for constructing worlds less organized by axes/axis of domination
-One cannot “be” either a cell or molecule--or a woman, colonized person, laborer, and so on. ‘passionate detachment’ is about the impossibility of entertaining innocent “identity” politics : seeing from their perspective in order to see well.
-problem with “positionality”: {testimony from the position of ‘oneself'} We are not immediately present to ourselves and the self is assumed finished and whole simply there and original and its (grounding) knowledge is organized around the imagery of vision --✕--> Self-knowledge requires a semiotic-material technology to link meanings and bodies. ***Self-identity is a bad visual system*** --> ‘positionality’ (meaning: ‘acknowledged and self-critical’ partiality) [at best showing in which ways one is not unmarked] is therefore insufficient. {Identity, including self-identity, does not produce science!}
-instead we need a *split and contradictory self* (one who can interrogate positionings and be accountable) [~~/?-> shath شطح (=/= shar’ شرع, or even sharh شرح?), shathiat (شطحیات) in Tasavof (تصوف), rend رند, rendane رندانه]
-so, instead of “being” she proposes “splitting”: heterogeneous multiplicities that are simultaneously salient and incapable of being squashed into isomorphic slots or cumulative lists. --> The knowing self is partial in all its guises, never finished, never whole, stitched together imperfectly [that is what she means by ‘split'] ==> join with another (without claiming to ‘be’ another) {if i am allowed i can map Haraway's “partiality” onto Deleuze's “schizophrenia” --> Greek for “split brain” (Jonathan Crary, Suspensions of Perception, p.38) According to Beuler, “The selectivity which normal attention exercises among the sensory impressions can be reduced to zero, so that almost anything is recorded that reaches the senses.” One reason for the admiration which Deleuze and Guattari professed for the schizophrenic must lie in this complete lack of inhibition (khod-dari خودداری).} (a confusion of voice and sight, rather than clear and distinct ideas) ([to discriminate message types:][...]
(31)[...notes/midday review.txt]%3.5[...]chnologically enhanced visualizing apparatus matters to practices of knowing
-(Haraway's) move from *optics* [a politics of positioning, in Situated Knowledges] to *diffraction* [an optical metaphor for the effort to make a difference in the world, in Modest_Witness]
Katie King: “apparatus of literary production”: a matrix from which “literature” is born.
...the “facticity” of biological discourse that is absent from literary discourse and its knowledge claims. ----> Are biological bodies “produced” or “generated” in the same strong sense as poems? (biological body ~= poem)
“material-semiotic actor”: the object of knowledge as an active, meaning-generating part of apparatus of bodily production
bodies as objects of knowledge are material-semiotic generative nodes.
“objects” do not preexist as such --> Their boundaries materialize in social interaction. Boundaries are drawn by mapping practices.
world =/= mother/matter/mutter
world ~= coyote (a figure of the always problematic, always potent tie between meaning and bodies. world as coding trickster.)
(feminism) movement rooted in specification and articulation (of [different kinds of] ‘elsewhere’) =/= (assumption of the right or ability to) identities and representation (of identities)
#workshop reading SK (for apass)
Which version of “realism” are you talking about? Recollecting truth and objectivity are activated whenever a ‘point of view’ is produced among other metaphors that we use in our practice and thinking in techno-scientific societies. In this group reading session we are going to study one of the most stubborn and pervasive phantasms in art and sciences, the figure of objectivity, with the Donna Haraway's 1988 essay ‘Situated Knowledges: The Science Question in Feminism and the Privilege of Partial Perspective’. This reading focuses on politics and epistemologies of location, positioning, and situating in our power-sensitive conversations, and what does it mean to become accountable and responsible for one's own noninnocent translations. We begin with her essay on the 2nd of February and talk about each of our practices in particular continuing on the 9th.
she wants to re-figure, not disavow, objectivity
“story-tellers exploring what it means to be embodied in high-tech worlds” =/= technophobia
technophilia is narcissistic : the notion that man invented himself and that man is involved in some kind of narrative of technological escalation whereby the objectification of human intentionality in the world has finally surpassed itself, and man has achieved self-objectification in a machine that will finally name him obsolescence as he is and destroy him in a technological apocalypse figured by the computer. (Haraway) [we need better dog stories =/= (Iron Man:) man, made in the image of a vanished god,[...]
(32)[...notes/midday review.txt]%3.8[...]ith which to register pictures of the outside world in a representational, mentalist semiotic economy
...................................
Vinciane Despret, Isabelle Stengers, Bruno Latour, ”_how they make their subjects interesting,_“
to tell the story of their work of “translation,” of invention.
refuse all loyalty to my homeland and its values
*heuristic: mental shortcuts that ease the cognitive load of making a problem solvable
-trading optimality, completeness, accuracy, or precision for speed
it may *approximate* the exact solution for the problem
-enabling discover or learn something for themselves. (a ‘hands-on’ or interactive heuristic approach to learning)
[(in computing:) proceeding to a solution by trial and error or by rules that are only loosely defined.]
-from Greek heuriskein ‘find’
*contingent: using it with ‘historical’ always produces interesting ways --> contingency relates to a nonteleological [a doctrine explaining phenomena by their ends or purpose] and nonhierarchical multiplicity [when i say ‘dud’ and ‘cauphing’ and interupting ‘tracing’ i am asking for contingent modes of relating and thinking. conceptualizing in terms of the origin of the dud is about hierarchical relations between past and present and teleological reasoning: where is the dud coming from. when i asked ‘who told the first joke?’ i am trying to break and joke with teleological mode of thinking about the category of ‘origin’.]
contingent =/=? analytical (--> Contingent propositions depend on some kind of epistemoloy, whereas analytic propositions are true without regard to any facts about which they speak.) {telos, ghasd قصد --> ghaside قصیده =/= ghazal غزل}
-We call a truth contingent when it *depends on something else* for its truth.
-has to do a lot with our material world
contingent ~= containing-agent*
--Tautological propositions, which must be true
--Contradictions which must necessarily be untrue
--possible propositions
never use contingency alone in a sentence --> historical contingency
never use understanding stand alon in a sentence --> better understanding {'better’ opens situatedness, for who and how “better,” etc.}
Rhetoric <--(has to do with)--> Contingent
Aristotle (in his work on rhetoric) was against contingency. He believed that the “unavoidable and potentially unmanageable presence of multiple possibilities” or the complex nature of decisions creates and invites rhetoric. (=/= Plato saw rhetoric as pure deceit [gul] and positioned it in politics. [you can see he is terrified by the death of his teacher and mentor Socrates by civility.])
rhetoric --> contigent --> epistemic: individuals make meaning through language and determine what constitutes truth
*ontology is death-dealing <--*[...]
(33)[...notes/midday review.txt]%3.9[...]know everything or i don't know anything, problem of scale, problem of ‘circumstance = reality’
kloAQsvRkFY
the figure of the ‘accuser’ and the ‘straight talk’ for Lili
...that people would speak literally
going from proof to proof, from necessity to necessity --> displacement (=/= detour)
...................................
@Ekaterina; some other characters:
the jealous, the impassioned, the persecutive, the erotomaniacal,
complainer,
noble trader,
Ekaterina, asking for a fabulation? her totem making
Deleuzian fabulation: a fiction made up by people in their process of becoming
making up stories
=/= fiction (on its own; it doesn't have that relation with becoming)
in which conditions the paranoid mother occupies the failiour of the good-enough mother?
what constitutes the ‘site’ for her mother?
(how her) characters keep running into eachother in a universe of recursive connection (?)
**stories that collect stories** [~= archive? my hypertext? a mouth full? --this specific type of stories are dangerously worlders, usually handed to the unquestioned mechanics of universalized taxonomy and 17th century rigs: encyclopedic homogeneous tables. they are the stuff of ajayeb]
(mispronounced by Ekaterina > captured by Hoda > found object by Sina)
stories that collect other stories:
1- archive ~--> sortability
2- translation ~--> linearity
==> universality (that both these stories claim)
(my work on hypertext apass ajayeb graph rigs, is to deal within these conditions of storying. my shift of interest)
...................................
(“dealing” @Luiza:)
(or in Lili's term “..a way to tackle issues”)
[with Avital]
*modalities of dealing-with:
-parasitism
-(under the spell) drugs =/= struggle (according to Marxian protocol: one is drugged and disabled [Date-rape-drug as an incapacitating agent] and neutralized by state apparatus, drugs are administrated and spend in all sorts of insidious ways.)
on the discourse of stupidity: Marx (in writing to Engels says that he) believed that proletariat are stupid. Marx's insight to replace the other drugs that have put so many into a stupor. people with Religion are not around, they are praying somewhere to some hallucination [this is Marx, Freud, Nietzsche, and others in 20th century] --> ideological stuporous drugs, ‘everyone is stoned on something’ =/= alert and lucid. [highly problematic!]
-this is about a body recognizing its ‘enemy’ (the figure of enemy for every and each of us and the way we “recognize” it, as historical bodies and minds inheriting the boys of 20th century.) ---- the state of the struggle depends on certain metaphorologies on ‘clean’ that are problematic and phantasmatic and on the loose. --[...]
(35)[...notes/midday review.txt]%4.3[...]
(or in Lili's term “..a way to tackle issues”)
[with Avital]
*modalities of dealing-with:
-parasitism
-(under the spell) drugs =/= struggle (according to Marxian protocol: one is drugged and disabled [Date-rape-drug as an incapacitating agent] and neutralized by state apparatus, drugs are administrated and spend in all sorts of insidious ways.)
on the discourse of stupidity: Marx (in writing to Engels says that he) believed that proletariat are stupid. Marx's insight to replace the other drugs that have put so many into a stupor. people with Religion are not around, they are praying somewhere to some hallucination [this is Marx, Freud, Nietzsche, and others in 20th century] --> ideological stuporous drugs, ‘everyone is stoned on something’ =/= alert and lucid. [highly problematic!]
-this is about a body recognizing its ‘enemy’ (the figure of enemy for every and each of us and the way we “recognize” it, as historical bodies and minds inheriting the boys of 20th century.) ---- the state of the struggle depends on certain metaphorologies on ‘clean’ that are problematic and phantasmatic and on the loose. --> [the issue is that there is no “clean body”.] how to do dirty work? (--> for ‘morality’ and ‘clean’ go to Freud on the origin on morality: morality began as we stopped sniffing our asses and stood erect, nose in the air, away from the dirt [that we are] --> morality's phobic appropriations and designations, [Lacan: from the genital order to the sublime; az kun be fayakon از کون به فیکون %--> #ouroboros #serpent], [so when we stood up, stood erect, our genitals became center, exposing ourselves to the other, sexually centered exposure], [], [],)
-Marxian: language/tool/art as a virus that infiltrates ideological structures
-Lacoue-Labarthe: in 20th century there are three fundamental modalities of “dealing-with,” three modes of relatedness to our concerns, our anxieties, our worries, our work, our projects [three major motifs for the thinkers that continue to provoke our thoughts]: (1) *struggle* that would be the Marxian motor, the modality in terms of concern for social justice. [Delanda on Marx --> a model of synthesis: a conflict of opposites] (2) *mission* as introduced and lunched by Heidegger, who was on a mission: we have a mission, we have a mission of transmission, we have a mission to inscribe things--not from God but from what has happened to us and been left to us after the death of God (as Nietzsche has announced.) {yes, without a proper address, a state of epistemic alert, and so on} and (3) *task* associated with Benjamin. the Aufgabe is that which inscribes in itself ‘giving up,’ the Aufgabe, it means it is impossible, we take it on as a kind of ethical, political obligation, but in the word Aufgabe is also ‘Gabe’ meaning ‘gift’ in German, it is gift and giving-up. [Derrida beautifully asks to negotiate endlessly with the ‘given,’ even if the Gift tha[...]
(37)[...notes/midday review.txt]%4.3[...]aning ‘gift’ in German, it is gift and giving-up. [Derrida beautifully asks to negotiate endlessly with the ‘given,’ even if the Gift that is given is poisonous.] -->{ we can see how operate but also how they contaminate (and leak into each other.) we might have a sense of three of them}
-ontology of “struggling” a way out of Aporia [denotes, in philosophy, a philosophical puzzle or state of puzzlement] --> we can't! --> we must try to work to locate modalities of stagnancy (rokud) without necessarily seeing the Exit. how do we live with these catastrophic markers that mark us?
-Paleonymics: a certain operation according to which one continues to put old words to work. The use of a pre-existing word in a new context. -- we are stuck with old pomping meanings.
--(Stengers) connecting materialism with struggle --> (in apass) we are descendants of this trope
for Luiza, the meaning of ‘infold’? instead of ‘unravel’? --> interface*
(i want to point out the ‘synthesis’ in her work rather than the ‘analysis’ implied in the term ‘unravel’)
Lacoue-Labarthe made Heidegger possible to read for Avital
(and that is what Avital does, make a lot of things possible to read for me)
(to incorporate a) *rigorous hesitation* (=/= Leo's “slowness”)
going step by step in the confrontation (essential to the unfolding of thought)
**not turning ‘weakness’ (or metaphorical weariness) into a (compelling) paraconcept [<-- Levinas does it]
-taking on the the big topoi of the day like a warrior
courage --comes--> from the *abyss of needling fearfulness*
*German romantics invented the always-with-community, a living-with, a Mitsein practice of living life philosophically (full of moments of restricted solitude, pressure zones, etc.)
(office of friendship...) i am friend in a Freudian ambivalence, that means i undermine the friend, try to trap him and catch him off guard
-if you are so calm, then i will try to bring you over to my side of the barricade of obsessional neurotic (a condition in which the mind is intruded upon against her will by images, ideas, or words. consciousness remains lucid and power to reason remains intact ==> temporarily deprivation of individual of freedom of thought and action [<== intrapsychic conflict of sexual origin that mobilizes and blocks all flows of energy (in the case neurotic a source of pleasure to the child =/= hysteric)])
-when we write do we need to demonstrate a far-ranging grasp of the political consequences of every possible metaphysical move?
...prime mover or suspects such as Plato, Heidegger, Derrida
*acceleration: that we are result-oriented, business-oriented, under the gun of gains, and subject to the push towards scientific objectification =/= i try to work with different degrees of attention: slowing down for checkpoints, allusive clusters and dense indicators, that [...]
(38)[...notes/midday review.txt]%4.4[...] />
Lacoue-Labarthe made Heidegger possible to read for Avital
(and that is what Avital does, make a lot of things possible to read for me)
(to incorporate a) *rigorous hesitation* (=/= Leo's “slowness”)
going step by step in the confrontation (essential to the unfolding of thought)
**not turning ‘weakness’ (or metaphorical weariness) into a (compelling) paraconcept [<-- Levinas does it]
-taking on the the big topoi of the day like a warrior
courage --comes--> from the *abyss of needling fearfulness*
*German romantics invented the always-with-community, a living-with, a Mitsein practice of living life philosophically (full of moments of restricted solitude, pressure zones, etc.)
(office of friendship...) i am friend in a Freudian ambivalence, that means i undermine the friend, try to trap him and catch him off guard
-if you are so calm, then i will try to bring you over to my side of the barricade of obsessional neurotic (a condition in which the mind is intruded upon against her will by images, ideas, or words. consciousness remains lucid and power to reason remains intact ==> temporarily deprivation of individual of freedom of thought and action [<== intrapsychic conflict of sexual origin that mobilizes and blocks all flows of energy (in the case neurotic a source of pleasure to the child =/= hysteric)])
-when we write do we need to demonstrate a far-ranging grasp of the political consequences of every possible metaphysical move?
...prime mover or suspects such as Plato, Heidegger, Derrida
*acceleration: that we are result-oriented, business-oriented, under the gun of gains, and subject to the push towards scientific objectification =/= i try to work with different degrees of attention: slowing down for checkpoints, allusive clusters and dense indicators, that are also problematic and short-circuited (in my lectures) ==> to get to the *notational space* that we can calmly observe, examine and explore together.
-to be lucid about your own part taking in narcissistic economy
*mimesis*: those things we are still stuck in in very covert and unavowed ways ~-> ‘destiny’ (a term i use when i mean mimesis for us [-a disease that shows symptoms characteristic of another disease])
(i am not pessimistic at all) i have just a catastrophic intuition that informs my grammar =/= mimetic hell
...................................
*complaint (blocks ‘becoming’?)
-so if i am used to complaint in all sorts and forms and shapes, what do i do if not complaining? that means i need to start learning new techniques of being in the world.
-complain, forms of protest, grievance, <--(contamination)--> lament (sug سوگ, zaje ضجه)
-dispositions of Beschwerde
-which minorities are associated with bitching and moaning? (naleh va shekayat ناله و شکایت, ghor غرولند, غر) (a feminine accent?!)[...]
(39)[...notes/midday review.txt]%4.5[...]t yet” and therefore no ‘becomings’
-for Hito and Rabih: zeitgenössisch (contemporary) = grausam (atrocious)
-they dichotomize (fact/fiction, real/unreal, etc.), rather than allowing a novel and interesting question to be raised
-what is the state of unknown in one's practice? rather than being a news agency
[negativity?]--> your bad feelings --> غر ghor complaint --(turn it into)--> critique --(start doing)--> research --(get)--> diploma --(turn it into)--> phd --(make your)--> department of studies --(into)--> craft tradition
[you don't have to start with negativity!]
[you don't need to end in your own myth tradition!]
...................................
@Anouk (@her “breathing archive”): (Lev Manovich's) relationship between ‘interface’ and ‘database,’ ‘perceptable’ to ‘information’. [Database as Symbolic Form: http://courses.ischool.berkeley.edu/i290-1/s04/readings/manovich_database.pdf]
what is for Anouk ‘information’? and what is for her the relationship between information, knowledge, interface, and perceptable?
for her what is the relationship between ‘information’ and ‘infinite’? (infinite as the universe of all possible images)
...................................
*Pierre's ‘rights of nerves’ --> “talking to everybody”
[rights of nerves: you are promted to do what you do out of disgust, outrage, fear, or driven by anxiety, you don't know why, you are compelled towards an object or project or thing or unthing]
*Seba: for him “narrative =/= complex” (the question of “complexity's situatedness”) for him: “multiple perspectives ==> coherency (=/= bi-rabt بی ربط, na-ham-dusti ناهمدوستی ?)” (is his idea of “coherency” leads to ‘friendship’? is for Seba ‘amity’ [ravabet-e hasane روابط حسنه] at stake? )
Seba's epistemological object(?): ‘evidence’ (=/?=>! cordial dispositions)
(complexity is the name of our game. Haraway)
...................................
my current work and interest involves the investigation of individualized subject formation (tajarode nafs تجرد نفس ?); interrogating the production of language; and tracing the divisible distinguishing limits between categories of human, animal, and monstrous.
#subjects of interest: The translator, language, the sublime, animals/animality, technicity/mechanicity, the divine/sacred,
...................................
the myth of Poros, Penia, and Eros for Aela:
(in Plato's Symposium;) Penia, the “child of poverty,” decides to forcefully impregnate herself with the inebriated Poros, “the personification of plenty,” who is always in opposition with aporia, (~ snafu before aporia,) “puzzlement, which breaks with the logic of identity,” and thus defining aporia. The result of this union is Eros...
poverty + {plenitude × aporia} ==> eros : {agency of passivity + resourcefulnes[...]
(40)[...notes/midday review.txt]%4.8[...]ssumed but nowhere concretely localizable lifeworld*** (=/=? situated knowledges)
modern person : the self-fulfilling and self-justifying observing subject
...................................
(Freud's) ego: the record of abandoned object cathexes
(cathexes ~= electrical charge; the libidinal energy invested in some idea or person or object)
...................................
(15.02.2017) three objects from apass:
-complaint
-evidence
-monologue
...................................
on futurity; in SF capital (Mark Fisher) the information (somewhere between cybernetic futurism and “New Economy”) is a direct generator of economic value ==> ‘the information about the future’ circulates as as increasingly important commodity* (Eshun)
SF: engineering feedback between its preferred future and its becoming present --✕--> future --> manufacturing tools capable of intervention (=/=? disruption; the Sun Ra, character in the movie The Place is The Space, disrupts when he enters the youth club.)
@Ale --her--> predatory features/futures : (a space for researching[?] dimensions of) anticipatory designs, projects of emulation, manipulation, parasitism, interpellation into a bright corporate tomorrow <== faces smiling at screens (-->? a bitter joke)
-in her criticism of “eurocentrism” how are afrofuturism and arabfuturism located? (curatorial) let's invite them as her allies in Hansaring Studio.
countermemorial mediated practices
...................................
خودشیفتگی khodshiftegi:
[narcissistic personality disorder]
(exaggerated feeling of) self-importance, self-absorbed, self-perception of being unique, situated within self-presentation, sense of entitlement حق به جانب and self-centeredness schema
adult neurotic's sense of omnipotence --> relic of the old megalomania of infancy (~ all paranoic disorders) (~-> hurt with denial)
(Freud's) primal state: {id ~= ego ~= external world}--(not differentiated)
one could not lay hold of oneself as other ==> narcissism expires
(Lacan's) ego = another }==> the specular ego (in the mirror stage) =/= narcissistic
(‘=/=’ : erotic attraction or aggressive tension)
Nietzsche: the utterance “I am ugly” created “the beautiful”
[does this mean: “I am beautiful” created “the ugly” (in the other and world)?]
sublimation is passion transformed
or, object displacement, transformation of instincts,
a desuxualization (from primary to secondary narcissism) (--> what is Aela's “thirst for knowledge”?)~~--> unfolding into (differentiated elements of a oneness of) instinctual-spiritual experience. (Aela's) ‘oneness’ [an original unity + one hidden and defended against] stays alive as connection? --> the question of desire for Ael[...]
(42)[...notes/midday review.txt]%5.2[...]/>
...................................
خودشیفتگی khodshiftegi:
[narcissistic personality disorder]
(exaggerated feeling of) self-importance, self-absorbed, self-perception of being unique, situated within self-presentation, sense of entitlement حق به جانب and self-centeredness schema
adult neurotic's sense of omnipotence --> relic of the old megalomania of infancy (~ all paranoic disorders) (~-> hurt with denial)
(Freud's) primal state: {id ~= ego ~= external world}--(not differentiated)
one could not lay hold of oneself as other ==> narcissism expires
(Lacan's) ego = another }==> the specular ego (in the mirror stage) =/= narcissistic
(‘=/=’ : erotic attraction or aggressive tension)
Nietzsche: the utterance “I am ugly” created “the beautiful”
[does this mean: “I am beautiful” created “the ugly” (in the other and world)?]
sublimation is passion transformed
or, object displacement, transformation of instincts,
a desuxualization (from primary to secondary narcissism) (--> what is Aela's “thirst for knowledge”?)~~--> unfolding into (differentiated elements of a oneness of) instinctual-spiritual experience. (Aela's) ‘oneness’ [an original unity + one hidden and defended against] stays alive as connection? --> the question of desire for Aela is about this hidden linkage.
[transitional objects, play, modifications of the pleasure principle, genital function,]
,
(noted by Christian Hubert: for Loewald:) *eroticism is genuine sublimation* : a reconciliation in the area of ego development and of internalization. (@Aela)
-desublimation (of reason?)
objective of sexuality conceptual transformation into Eros --> (asking Aela with Marcuse:) what is the non-repressive sublimation of the resexualized body? (=/= neurotic reactivation of narcissistic libido)
why Eros is so powerful? what kind of sublimation is the culture-building power of Eros?
in Derrida, narcissism is the passage to the Other, and not necessarily merely a collapse into oneself.
auto-erotic solipsism
باطل کردن طلسم ضمیر the ego appears [displaced elsewhere in the world as an effect] as the result of primary narcissism?
(batel kardan-e telesm-e zamir) dispulsion of ego
*ego forms in the world* (Lippit)
auto-erotic economy
the ego in the island, finding footprints of the others
(Freudian protocols of existence:) there is no world, there is only islands. --> multiplicity of isolations ~-> individuation
“In narcissism the ego disappears from the world and reappears in the imaginary realm of invisible interiority.” (Lippit)
{the erotic attachment to outside objects}<--pervert =/= narcissist-->{withdraw, calls it “instinct for self preservation"} (a shortcut: my way of u[...]
(43)[...notes/midday review.txt]%5.2[...]f from the mother/other
narcissism beyond infantile sexuality -->
narcissism: structure (=/= state) <== when the burden of desire on the subject becomes intolerable
(?what are new structures of) artistic narcissism
*an occasion to erotisize your own body*
to erotically emphasize a particular memory
stitching together of the naked ethnic body
hupersexuality
...those who are undersexed
...................................
%note on Alice's workshop:
how the idea of mimesis came when we were not sure what she meant by “make note.” the signifier of “note” defined itself in a collective mimetic semi-conscious way.
(=/=? my work on how signifiers transmit and transform --> parasitism, rumorology, etc. ... weaker neighborhoods of thought)
Alice's notions:
•explosion <--> dance
•the “generative” notion in her discourse (--> notion of “active,” and “conscious intentionality” [--> a property of human agency and agential exceptionality. (the metric of) her work/workshop distinguishes the self-aware active entity from non-communicative receptive entity, ***intransitive =/= transitive-->{her privileged object}, and that distinction is not useful for me right now])
•the authority of the trope “practice” for Alice
(what would be a nonmimetic understanding of eachother? @Juan)
•the workshop was not her ‘thinking’ or ‘making’ in process or an open question or a not-knowing, rather the workshop was based on her (finished) ‘notions,’ with her ‘indisputables,’ her ‘literal’ objects; (dance, active, body, imagination, practice, generative, creative, etc.)
•production of the “I” in her work; (a nasty side-effect: collateral individuation) (when were the moments in the workshop that an interesting “we” was created and for whom?)
•the problematic difference between ‘literal’ and ‘metaphorical’ at the footing of her thinking (--> my whole apass research is about this)
•(artist's) imagination as a magic wand that can transform things
*what helped me was the idea of thinking with a ‘dormant metaphor’ (in my own work) and ‘activate’ it, in a way that the problems and pleasures of thinking with that metaphor is felt. by ‘dormant metaphor’ what i mean is an operative word that one is using often and is left uninterrogated. for example the problems of “landscape” as a particular ontological tool for me became apparent only after i committed myself to that metaphor in the course of the interview with Pierre and Alice. to stay with a story, to live its contradictions. (and the position of it in a sentence)
•“it was ‘landscape’ talking; not me!”
•why i was seeing Tehran as the ‘ghostly landscape’? (matter of a confrontation with Tehran? exteriority of my subjecthood is at stake? ~->!? the arbitrary position of “genius loci” : that from a genius position one can see [...]
(44)[...notes/midday review.txt]%5.4[...]ccount of socio-material history, from Ahmed a different understanding of psychoanalysis, from Barad poetry and argumentation, from Scher the effort needed to become interested, from Kenney that there is no need for a “standard language” to describe your interventions or to produce a body of knowledge about your matters of concern,
(this is one place that i am recognizing and foregrounding a binary structure:)
•women in my life: Avital, Haraway, Ahmed, Scher, Barad, Despret, teaching me science and art, attentive modes of differential reading and writing, practices of care and concern
•men in my life: Serres, Sennett, Delanda, Levinas, Anand, teaching me a non-guilt-driven knowledge of history and past, a different mode of remembrance which provokes a different mode of response and responsibility
...................................
alive --[]--> dead --[]--> ancestor
what provokes storytelling?
(Harawayian) inhabiting ==> responsibility --> alignment
(a split-self at home with) contradictions ==> dealing with situated knowledge }--> this is about ‘ongoing’
note to self: not to throw away the contaminated concept that we have, (for example ‘human intentionality,’ ‘human rights,’ etc) *but to hold on (while knowing how contaminated it is) to any concept (which are always unsettled) until it gets a particular (situated) job done
(which job i am try to get done with my good and bad concepts?)
where are we headed with our syntax?
“-scene” : the ‘now’ of the species [--> pleistocene image] also, a sharp change in the graph/diagram [https://en.wikipedia.org/wiki/File:Extinction_intensity.svg]
Sa'di, thinking not with the capital T, rather with the flower, with the cut tail of the animaux
competency + competency (of different animal, human, machine, pigeon, etc) [=/= subtraction, taboo, obligation --> deficiency*]
(additive competencies)
“excess” is the name of the world
there is always more that we don't know; what yet has to come; the world is constantly doing stuff; (--✕--> accelerate manifesto, apocalyptic narratives)
(i am drawn to and by excess, and i am engaged in it: in my lectures, talkings, writings, and I take it up also visually in my drawings. my ajayeb hypertext search is contingent and opportunistic, and its searches are non-systematic)
in apass what my project is all about: *loving to tell you about what i am reading* (why it seams too difficult, complicated and impossible to understand!?)
-“to provides a feast of reading pleasures”
holding each other's unasked-for patterns (@Luisa)
taking up each other patterns [which are sometimes obvious, sometimes cryptic]
(what is the other name of the practices of “string figures” in Iran? -->[stars, facts, fabulations, “far”s, patternings,][...]
(45)[...notes/midday review.txt]%5.8[...]f’)
does Brexit and Trumplandia changes the landscape of English use as a language?
the image of pedagogy : semiotic apparatus (& technological) (--> the ritual of Simpson strangling Bart)
(why am i cultivating the) *non-inventive imagination* (and its antimetabole [or chiasmus, chiastic patterns of antithesis]: non-imaginitive invention)
often we find ourselves inventing everything (in political animation) =/= to figure out what are we attached to
(inheriting something =/=? being heir to something)
the scientist inside me begs me to narrow my temporal scale, choose an epoch, let's say middle ages, choose a century let's say 15th, choose a year, choose a day, a moment, a micro-second slice of the cake of the milieu that you are interested in, the instance in the bazar with Halaj in the sun and so on.
(my old school) obligatory knowledge <-- salon of scietific entertainment
}-> (is about creating) proper witness***
the tropes i am building in my current research, do they help build a better Iran? and how?
interms of:
•an ongoingness
•a commitment to a recent future thinking
‘homo-’: stuff of the soil, that figures of bright and sunny image of the same
#rigs and syms*
•games
•technological designs
•plots
•mechanisms
•sfs
•jokes
•jests
•
[title]
critical bestiaries
critique-bestiary
belonging = achievement (dastavard دستاورد) + violence (khoshunat خشونت)
...the ways we renounce the world through the use of the word “real” and “really”
(Stengers:) weaving: not secular nor religious, not traditional nor modern, is sensuous
#[nodes and notes]
the emptyland, terrestrial life, ‘per-’ instead of ‘her’ or ‘his’
-the way i started with Haraway was through the way i read her notion of ‘critter,’ juju (جوجو) in Farsi, jako junevar (جک جونور), little life animators often easy and ok to kill, a term in farsi for kids that worlds for them in particular ways
bio (“qualified life”) =/= zoe, juju, “bare life” (Agamben): that which is killable --?!--> that which must be transformed
[stories of originary exclusion and composition of body]
...................................
the form and function are having too tight fit. no no no!
(cities) being inclusive but not integrative
(setar different technique of vibrato and measure for instance in Saba and Ghavami, which part of the finger or body, one works in certain way for one and not for the other musician --> the explicit unpacking of the activity : what was formerly tacit [zemni, khamush, =/= habit] becomes dredged into explicit [=/= expressive] consciousness, precisely because t[...]
(46)[...notes/midday review.txt]%6[...] help build a better Iran? and how?
interms of:
•an ongoingness
•a commitment to a recent future thinking
‘homo-’: stuff of the soil, that figures of bright and sunny image of the same
#rigs and syms*
•games
•technological designs
•plots
•mechanisms
•sfs
•jokes
•jests
•
[title]
critical bestiaries
critique-bestiary
belonging = achievement (dastavard دستاورد) + violence (khoshunat خشونت)
...the ways we renounce the world through the use of the word “real” and “really”
(Stengers:) weaving: not secular nor religious, not traditional nor modern, is sensuous
#[nodes and notes]
the emptyland, terrestrial life, ‘per-’ instead of ‘her’ or ‘his’
-the way i started with Haraway was through the way i read her notion of ‘critter,’ juju (جوجو) in Farsi, jako junevar (جک جونور), little life animators often easy and ok to kill, a term in farsi for kids that worlds for them in particular ways
bio (“qualified life”) =/= zoe, juju, “bare life” (Agamben): that which is killable --?!--> that which must be transformed
[stories of originary exclusion and composition of body]
...................................
the form and function are having too tight fit. no no no!
(cities) being inclusive but not integrative
(setar different technique of vibrato and measure for instance in Saba and Ghavami, which part of the finger or body, one works in certain way for one and not for the other musician --> the explicit unpacking of the activity : what was formerly tacit [zemni, khamush, =/= habit] becomes dredged into explicit [=/= expressive] consciousness, precisely because there is a resistance, that there is something not right for the musician ==> reconsidering, reexploring --> the technique then again disappears into the tacit realm --> technique becomes variegated)
**tacit --> explicit (~= that which becomes available for reconsideration)**
when one masters a skill it is about being equipped to address a whole new set of problems
{expertise/mastery: problem solving}=/={craft: problem finding}--> when other things become problematic---the condition (in the craft work) that when you learn how to do one thing you see other things that need to be explored [-> question for Eunkyung's drawing skills and practice]
*craft is more important than art(?) (Sennett)
...the notion that the work art breaks the conventions of practice, that it is something that makes an epistemic break. --> emphasis on innovation (something new)--that is a reflection of sort of 19th century bourgeois ideas of about making art.
•privileging the creative act over the craftsman act
•in innovation the “innovator” is separated fro[...]
(48)[...notes/midday review.txt]%6[...]eal” and “really”
(Stengers:) weaving: not secular nor religious, not traditional nor modern, is sensuous
#[nodes and notes]
the emptyland, terrestrial life, ‘per-’ instead of ‘her’ or ‘his’
-the way i started with Haraway was through the way i read her notion of ‘critter,’ juju (جوجو) in Farsi, jako junevar (جک جونور), little life animators often easy and ok to kill, a term in farsi for kids that worlds for them in particular ways
bio (“qualified life”) =/= zoe, juju, “bare life” (Agamben): that which is killable --?!--> that which must be transformed
[stories of originary exclusion and composition of body]
...................................
the form and function are having too tight fit. no no no!
(cities) being inclusive but not integrative
(setar different technique of vibrato and measure for instance in Saba and Ghavami, which part of the finger or body, one works in certain way for one and not for the other musician --> the explicit unpacking of the activity : what was formerly tacit [zemni, khamush, =/= habit] becomes dredged into explicit [=/= expressive] consciousness, precisely because there is a resistance, that there is something not right for the musician ==> reconsidering, reexploring --> the technique then again disappears into the tacit realm --> technique becomes variegated)
**tacit --> explicit (~= that which becomes available for reconsideration)**
when one masters a skill it is about being equipped to address a whole new set of problems
{expertise/mastery: problem solving}=/={craft: problem finding}--> when other things become problematic---the condition (in the craft work) that when you learn how to do one thing you see other things that need to be explored [-> question for Eunkyung's drawing skills and practice]
*craft is more important than art(?) (Sennett)
...the notion that the work art breaks the conventions of practice, that it is something that makes an epistemic break. --> emphasis on innovation (something new)--that is a reflection of sort of 19th century bourgeois ideas of about making art.
•privileging the creative act over the craftsman act
•in innovation the “innovator” is separated from the “mass” =/= craftsmanship is collective and additive --> (in craftsmanship) the performance is myself
•creativity being a form of individuation or separation (@the exploratory shift in Eunkyung's work that Pierre highlighted)
*** craft-work is about additive skill; it is about building on what you know rather than throwing it out *** (=/= capitalist logic of progress, creativity in the sense that ‘something’ where before was ‘nothing’) ---> a different way of building quality (into practices and objects)
...................................
Bakhtin's dialogic, to become a skilled listener : listening = re[...]
(49)[...notes/midday review.txt]%6[...]act over the craftsman act
•in innovation the “innovator” is separated from the “mass” =/= craftsmanship is collective and additive --> (in craftsmanship) the performance is myself
•creativity being a form of individuation or separation (@the exploratory shift in Eunkyung's work that Pierre highlighted)
*** craft-work is about additive skill; it is about building on what you know rather than throwing it out *** (=/= capitalist logic of progress, creativity in the sense that ‘something’ where before was ‘nothing’) ---> a different way of building quality (into practices and objects)
...................................
Bakhtin's dialogic, to become a skilled listener : listening = response (=/= simply answering) --> (when we speak) we give other people talismans that are not (perfectly) clear to us----we penetrate and unpack what someone doesn't have the words clearly and response to what they intend --✕--> “common understanding,” “make something work,”
cooperation is about getting deeper into something
conditions that more skills are required (and not the opposite)
in modernity everything seams to need to be verbalized. what happens to the unverbalized, the unprogrammatic? --> can you have an implicit right which can't be verbalized? maybe no, maybe this is the limit of the social...
purposiveness: when you hear somebody go “i am going to put clearly what we all want...” you have submitted to that person (almost erotic) --> “they really know who they are” ==> you become a spectator to their definiteness
...................................
who the fuck = theology
how the fuck = empiricism
what the fuck = ontology
how the what the fuck = epistemology
why what the fuck = metaphysics
why the fuck = ethics
why give a fuck = teleology
the fuck itself = phenomenology
fucked up = pathology
fuck all = nihilism
...................................
Aela to Sven: “everytime you disappoint me you gain in depth” (5 April 2017)
...................................
(06.04.2017) %notes after my apass endweek presentation:
•my implicit focus and energy on the body and its organs of gesture that animates us
•loving telling you what i read
•giving you what i don't fully understand =/= gift from above
•(in lecture) to allow language greet the unverbalized
(it is about) organizing my memory
(it is about) that which comes to (my) mind, and “things” coming to minds
(it is about) the things I am told
__[these are perhaps other names of cognition, affect, memory, semiotics, history, inheritance, figuration, interface, thing-relations, huntology,]
__in our shared space where we let eachother in the effect of our languages, I want to practice what comes to mind when I stand in front of you and your work, ask my[...]
(50)[...notes/midday review.txt]%6.1[...]to her thinking and making?
1- propose a curatorial gesture of an assembly: Luisa, Mondrian, Zen master, Malevich; with Bocola and Ahmed;
2- to open an investigation of affective economies for her: abstraction, constructivism, idealism, figurative empathy, symbolism, longing,
3-
4-
(psychoanalysis [@Luisa] allows us to see that) *emotionality involves movement*
associations whereby “feeling” take us across different levels of signification, not all of which can be admitted in the present. (+Ahmed)
-emotions move back and forth (past associations, repression traces on present) and sideways (sticky associations between figures and signs) --> something as the cause of a feeling in someone --> “involving relationships of *difference and displacement*{as the form or language of the unconscious} without positive value” --> affective economies -->{social, material, psychic}
{ psychoanalysis = "absent presence” of historicity-->(sideways movement of feelings) }==offers==> a theory of emotion as economy***
-by economy, Ahmed means, like capital (is about the movement of commodities and money*), an effect of its circulation (--> Luisa)
-the subject is one nodal point in the economy =/= subject as its origin and destination
**the movement between signs converts into affect
feeling <--> fetish commodity
in Freudian model, the movement between objects is intrapsychic --> trace of how histories remain alive in the present*** [regarding ajayeb's histories, histories that “stick” and which does not need to be declared, #fohshe heyuan/heyvan فحش حیوان/حیوون sideways movements...]
-(ajayeb's) past histories of naming
objects, the author of emotions
(how) emotions align subjects
_“surfacing” of individual_
(Ahmed suggests that) emotions are not simply “within” nor “without” but that they create the very effect of the surfaces or boundaries of bodies and worlds.
narrative = production of the ordinary
•(which crimes against persons become crimes against place? -‘us’-)
•“body of the nation”
•scene of “our injury” (--> also in Iran: “our” historical injury)
•(the fucking) right to defense --> ‘home’ itself becomes to be mobilized as a defense against terror, becomes transformed into the symbolic space of the nation #[example of when the approach (to/by objects) itself becomes a fetish object*] --> “staying at home”: a form of mobilization [---> go to three little pigs] ---- “the constitution of open cultures involves the projection of what is closed onto others, and hence the concealment of what is closed and contained ‘at home’” (Ahmed ♥) {ouvrir le fermé, fermé le ouvert}
•alert citizens, amre be ma'ruf va nahye az monkar امر به معروف و نهی از منک --> meta-ontol[...]
(51)[...notes/midday review.txt]%6.4[...]on as economy***
-by economy, Ahmed means, like capital (is about the movement of commodities and money*), an effect of its circulation (--> Luisa)
-the subject is one nodal point in the economy =/= subject as its origin and destination
**the movement between signs converts into affect
feeling <--> fetish commodity
in Freudian model, the movement between objects is intrapsychic --> trace of how histories remain alive in the present*** [regarding ajayeb's histories, histories that “stick” and which does not need to be declared, #fohshe heyuan/heyvan فحش حیوان/حیوون sideways movements...]
-(ajayeb's) past histories of naming
objects, the author of emotions
(how) emotions align subjects
_“surfacing” of individual_
(Ahmed suggests that) emotions are not simply “within” nor “without” but that they create the very effect of the surfaces or boundaries of bodies and worlds.
narrative = production of the ordinary
•(which crimes against persons become crimes against place? -‘us’-)
•“body of the nation”
•scene of “our injury” (--> also in Iran: “our” historical injury)
•(the fucking) right to defense --> ‘home’ itself becomes to be mobilized as a defense against terror, becomes transformed into the symbolic space of the nation #[example of when the approach (to/by objects) itself becomes a fetish object*] --> “staying at home”: a form of mobilization [---> go to three little pigs] ---- “the constitution of open cultures involves the projection of what is closed onto others, and hence the concealment of what is closed and contained ‘at home’” (Ahmed ♥) {ouvrir le fermé, fermé le ouvert}
•alert citizens, amre be ma'ruf va nahye az monkar امر به معروف و نهی از منک --> meta-ontology of tosiye توصیه
•suspicious others
•saving women from religious fundamentalism
•negativity of latent (could-be-ness ==> opens up the power to detain, police pishgiri پلیس پیشگیری)
origins of bad feeling
threat to violate the pure bodies [vulnerable and damaged bodies of the white woman and child]
*affect is economic* --> it circulates between signifiers in relationships of difference and displacement --> they align subjects --> effect of collective --> (in Ahemd's economical model of emotions) they work to bind subjects together : the nonresidence of emotions is what makes them “binding” --> her notion of economy =/= {inside/outside model --> positive residence of emotions: “I have an emotion” or “something makes me feel a certain way"}--> “fear does not come from within the subject, nor does it reside in its object”
-([@Hoda's take on witness] alignment of the individual with the collective:) the accumulation of affective value shapes the surfaces of bodies an[...]
(52)[...notes/midday review.txt]%6.4[...]sts that) emotions are not simply “within” nor “without” but that they create the very effect of the surfaces or boundaries of bodies and worlds.
narrative = production of the ordinary
•(which crimes against persons become crimes against place? -‘us’-)
•“body of the nation”
•scene of “our injury” (--> also in Iran: “our” historical injury)
•(the fucking) right to defense --> ‘home’ itself becomes to be mobilized as a defense against terror, becomes transformed into the symbolic space of the nation #[example of when the approach (to/by objects) itself becomes a fetish object*] --> “staying at home”: a form of mobilization [---> go to three little pigs] ---- “the constitution of open cultures involves the projection of what is closed onto others, and hence the concealment of what is closed and contained ‘at home’” (Ahmed ♥) {ouvrir le fermé, fermé le ouvert}
•alert citizens, amre be ma'ruf va nahye az monkar امر به معروف و نهی از منک --> meta-ontology of tosiye توصیه
•suspicious others
•saving women from religious fundamentalism
•negativity of latent (could-be-ness ==> opens up the power to detain, police pishgiri پلیس پیشگیری)
origins of bad feeling
threat to violate the pure bodies [vulnerable and damaged bodies of the white woman and child]
*affect is economic* --> it circulates between signifiers in relationships of difference and displacement --> they align subjects --> effect of collective --> (in Ahemd's economical model of emotions) they work to bind subjects together : the nonresidence of emotions is what makes them “binding” --> her notion of economy =/= {inside/outside model --> positive residence of emotions: “I have an emotion” or “something makes me feel a certain way"}--> “fear does not come from within the subject, nor does it reside in its object”
-([@Hoda's take on witness] alignment of the individual with the collective:) the accumulation of affective value shapes the surfaces of bodies and worlds; affect generates the surfaces of collective bodies (<==allows== not to locate affect in a subject or object) ~~--> [to initiate with Hoda an examination of the) *mobility of bodies of subjects* (in the West or her regions =/= question of the mediatization of her emotional experiences}
*emotions ‘involve’ subjects and objects*
what constructs emotions as positive or negative residence?
[*]psychoanalysis: a theory of the subject as lacking positive residence
(this ‘lack’ is commonly articulated as the “unconscious”: in Freudian terms, where an affective impulse is perceived but misconstructed, and which becomes attached to another idea. [can i say that my work in ajayeb, which i named it as ‘organizing my memory, and also, that which comes to mind’ is all about this reconstruction of cognizeds and percepts? i[...]
(53)[...notes/midday review.txt]%6.5[...]to locate affect in a subject or object) ~~--> [to initiate with Hoda an examination of the) *mobility of bodies of subjects* (in the West or her regions =/= question of the mediatization of her emotional experiences}
*emotions ‘involve’ subjects and objects*
what constructs emotions as positive or negative residence?
[*]psychoanalysis: a theory of the subject as lacking positive residence
(this ‘lack’ is commonly articulated as the “unconscious”: in Freudian terms, where an affective impulse is perceived but misconstructed, and which becomes attached to another idea. [can i say that my work in ajayeb, which i named it as ‘organizing my memory, and also, that which comes to mind’ is all about this reconstruction of cognizeds and percepts? is that why i am having less and less unconsciousness in my daily life?!])
-cognizant agah آگاه
-in Freud's model of unconsciousness, the affect itself is not repressed, rather, what is repressed is the idea to which the affect was attached --> displacement
(Lacan's) subject: proper scene of absence and loss*
a theory of the subject that the locus of the signifier settles --> constitution of the subject as “settlement”
([what is?] Eszter's right and will to keep looking for signs of difference. --when she was talking about idiosyncrasies of her countries)
*[with Eszter's “the nation has suffered enough!"] --Lezra--> politics in a sense is precisely concerned with what is or is not *enough*
“it's enough!” --> #demand something or before which I make a claim. it is practical (even technical) or is dealing with being practical
the haunting modifier of “enough”
the *amount* of something (-of suffering in this case) <-- “That's enough coffee”
-we are dealing with materiality and measure
{has that anything to do with the enough of Ekaterina's “good-enough mothers”?}--> true enough-ness for an effect to be achieved
model of emotion ==> materialization of bodies
(emotions construct) bodies as ‘enveloped’
in standard psychological model, fear ‘has’ an object
*(Ahmed's) fear: “passing by” (=/= arriving) of the object, impossibility of containment of object
anxiety is an approach to objects =/= fear is an object's approach
in Freud: self is made by the fear of father
Ahmed's model of ‘impact of fear’
fear does not leat to containment but an expansion --> his/her embrace of the world
•being sealed into a body that takes up less space!
**fear works to restrict some bodies through the movement or expansion of others** (interesting for Mona's work)
[structural possibility:] proximity of fear-object --is--> possibility of future injury
impressions of coherence, “sticking together”
(that is perhaps why dictionaries and bestiaries ar[...]
(54)[...notes/midday review.txt]%6.5[...]k, 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 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 L[...]
(55)[...notes/midday review.txt]%6.8[...]br />
[sometimes your name is the first doorkeeper (as in Kafka'a Turhüter)]
Eszter's ‘what is there as an obstacle to the freedom of man (?)’ (question marked by me)
--> the spatial gesture of the ‘stop’ (#Selma)
Maarten's version of confusion (stated by himself) is due to that: the messianic horizon is essentially confusing (?)
his autopoiesis and cognitions
Nicolas's notion of “leaking” has to do with marginal non-textual non-accounted-for moments that bleed in absolute non-contractual and non-appropriable event? (the so-called moment when we show things to each other)
•his ‘climate of creativity'~~~_[what does ‘criticism’ mean for him?]
•when he says “gesture,” is he accessing ‘gesture’ having an uncalculable semiotic value =/= ‘performance’ that can be measured in economical terms? [but, what kind of consequential work is gesture doing?]
(Nicolas's order of inquiry and discovery)
(--> what is at stake is how do you locate the effects of your work. for Nicolas it is locate at the “sides” [which is already problematically prepositioned outside of him] --Ahmed--> ab object can be affective by virtue of its own *location* [...] and the *timing* of its appearence)
[the ‘image of the rigid’ in his presentation]
Kristien's chart:
questions <--> symptoms
answers <--> openings
past <--> diary
for Lilia: apparatus = score
for Eszter: apparatus = preparation {--?--> everything depends on the ways we prepare}
for Sina: apparatus = (chaotic/strange) attractor
for Hoda: apparatus = negative feelings
for
for
(other non-Agambenian notions of apparatus: Katie King's, Barad's, Wark's)
[Agamben still thinks of structure in Euclidian terms, pre-chaos theory and fractal geometry of (non)equilibrium. thermal chaos and dynamic system theory has changed the ways we think about global/local stabilities, discontinuities and noise. sympoiesis is another one.]
-with ‘apparatus’ what is at stake: flow of energy, order, waste, transformation,
Vladimir's tether on disambiguity
Elen, adding her own wheels to the flow(s)
and putting a stick/spoke in a rolling wheel (of others?) [her saboteur trends, چوب لای چرخ (=/=? kharab-kari خراب کاری), what is chub lay-e charkh for her? vandalizing the discourse of others]
-the famous vandal of wikipedia with the recursive name “-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
[...]
(56)[...notes/midday review.txt]%6.8[...]alifying the positive* (positive experiences do not count: “I did that project well, but that doesn't mean I'm competent; I just got lucky.”)
•*emotional reasoning* (“I know I do a lot of things okay at work, but I still feel like I'm a failure.”)
•*labeling* (“I'm a loser.” “He's no good.”)
•*magnification/minimization* (“Getting a mediocre evaluation proves how inadequate I am. Getting high marks doesn't mean I'm smart.”)
•*mental filter* [selective abstraction] (“Because I got one low rating on my evaluation it means I'm doing a lousy job.”)
•*mind reading* [narcissism] (believe to know what others are thinking: “He's thinking that I don't know the first thing about this project.”)
•*overgeneralization* (“[Because I felt uncomfortable at the meeting] I don't have what it takes to make friends.”)
•*personalization* [narcissism] (believe others are behaving negatively because of you: “The repairman was curt to me because I did something wrong.”)
•*should/must* [imperatives] (having a fixed idea of how you or others should behave: “It's terrible that I made a mistake. I should always do my best.”)
•*tunnel vision* [cyclopean view] (“My son's teacher can't do anything right. He's critical and insensitive and lousy at teaching.”)
what is the most central belief about herself?
which experiences contributed to the development and maintenance of the her belief?
which positive assumption helped her cope with the core belief?
what is the negative counterpart to this assumption?
which behaviors help her cope with the belief?
*basically there is often no evidence that the automatic thought is true
http://static1.squarespace.com/static/521a7b2ee4b0ee587906d191/t/5774531e03596e22f1d2c844/1467241246388/CBT+Case+Conference+Handouts-1.pdf
(a deep problem with behavior analysis is that it comes from the study of animal learning in the 20th century... observing cats trying to escape from home-made puzzle boxes, and things like that)
(for Eszter:) complex ~= coherent (=/= *contradictory*)
Eszter could benefit from learning about collective behavior sociology
/individual behavior is completely unpredictable
/collective behavior is to a large extent predictable
contagion =/= convergence
(Kelile Demne: evil is convergent)
*contagion: crowds exert a hypnotic influence over their members
*convergent: people who want to act in a certain way come together --> crowd diffuse responsibility but the behavior itself is claimed to originate within the individuals
*emergent-norm: people find themselves in a vague, ambiguous, confusing situation ==> new norms “emerge” on the spot, which may be at odds with normal social behavior
*value-added: release valve [...]
(57)[...notes/midday review.txt]%7.3[...]tributed to the development and maintenance of the her belief?
which positive assumption helped her cope with the core belief?
what is the negative counterpart to this assumption?
which behaviors help her cope with the belief?
*basically there is often no evidence that the automatic thought is true
http://static1.squarespace.com/static/521a7b2ee4b0ee587906d191/t/5774531e03596e22f1d2c844/1467241246388/CBT+Case+Conference+Handouts-1.pdf
(a deep problem with behavior analysis is that it comes from the study of animal learning in the 20th century... observing cats trying to escape from home-made puzzle boxes, and things like that)
(for Eszter:) complex ~= coherent (=/= *contradictory*)
Eszter could benefit from learning about collective behavior sociology
/individual behavior is completely unpredictable
/collective behavior is to a large extent predictable
>
contagion =/= convergence
(Kelile Demne: evil is convergent)
*contagion: crowds exert a hypnotic influence over their members
*convergent: people who want to act in a certain way come together --> crowd diffuse responsibility but the behavior itself is claimed to originate within the individuals
*emergent-norm: people find themselves in a vague, ambiguous, confusing situation ==> new norms “emerge” on the spot, which may be at odds with normal social behavior
*value-added: release valve سوپاپ for built-up tension within community
*complex adaptive systems: autopoiesis or self-creation of patterns and new entities
...................................
(footnote on) personality disorder
deviating from ‘orders’ accepted by the individual's culture
-your distinguished and enduring behavioral and mental traits that differ from social norms and expectations
it is in relation to others --> cognition, emotivenetiveness, interpersonal functioning, impulse control ==> personal, social, occupational disruption
egosyntonic personality disorders are most difficult to treat (such as: narcissistic personality disorder, anorexia, gambling problem)
*egosyntonic: in harmony with the needs and goals of the ego [--> defences ==> maladaptive coping skills ~=> anxiety, distress, depression]
*egodystonic: in conflict with the needs and goals of the ego, in conflict with a person's ideal self-image
obsessive-compulsive disorder --> egodystonic
obsessive-compulsive personality disorder --> egosyntonic
Freud: psychic conflict arising when the original lagging instincts come into conflict with the ego (or egosyntonic instincts) [such as: erection problem ==> egodystonic]
...................................
[*]personality disorder: (a type of psychological disorder generally defined by) the lack of insight into the diso[...]
(58)[...notes/midday review.txt]%7.3[...]using situation ==> new norms “emerge” on the spot, which may be at odds with normal social behavior
*value-added: release valve سوپاپ for built-up tension within community
*complex adaptive systems: autopoiesis or self-creation of patterns and new entities
...................................
(footnote on) personality disorder
deviating from ‘orders’ accepted by the individual's culture
-your distinguished and enduring behavioral and mental traits that differ from social norms and expectations
it is in relation to others --> cognition, emotiveness, interpersonal functioning, impulse control ==> personal, social, occupational disruption
egosyntonic personality disorders are most difficult to treat (such as: narcissistic personality disorder, anorexia, gambling problem)
*egosyntonic: in harmony with the needs and goals of the ego [--> defences ==> maladaptive coping skills ~=> anxiety, distress, depression]
*egodystonic: in conflict with the needs and goals of the ego, in conflict with a person's ideal self-image
obsessive-compulsive disorder --> egodystonic
obsessive-compulsive personality disorder --> egosyntonic
Freud: psychic conflict arising when the original lagging instincts come into conflict with the ego (or egosyntonic instincts) [such as: erection problem ==> egodystonic]
...................................
[*]personality disorder: (a type of psychological disorder generally defined by) the lack of insight into the disorder
borderline personality disorder =/= shades of gray
(a view that sees) significances as unfair and uncaring (devaluation) or flawless (idealization)
(a standardized criteria of diagnosis since 1980) a certain class of neurotics who, when in crisis, appeared to straddle the borderline into psychosis
fluctuation in identity --> chaotic identity (=/= chaotic imagination)
*the most treatment-resistant personality type*
-75 percent in female patients
-related to neglect in childhood
borderline personality disorder often comes with very smart people
borderline personality + high intelligence ==>
•parakandegi-e zehn پراکندگی ذهن sporadic and dispersed mind --✕--> hadaf jahat kushesh fa'aliat هدف جهت کوشش فعالیت having a target, direction, effort, activity
•going from one thing to another without consistency in life باری به هر جهت
borderline personality disorder + narcissistic personality disorder [seeing people from top to down] ==> winning arguments by mixing imagination and reality, saying everything they like to others
--> (donya-e zehni) a mental world in which imagination and reality are not distinguish (~-> lying)
(a nontherapeutic approach) to turn the borderline into storyteller:
•dissociation --into-->[...]
(59)[...notes/midday review.txt]%7.4[...]t
soft-spoken adjectives
“sigh”: poetry's start-up engine, aaaahh
somewhere between lament and mourning
proper address of the mother
which ‘scene of modern or classical language’ you are opening?
‘sigh’ is important, sigh initiates (many including german and iranian) literature
iranian historical comfort zones
where literature starts with sigh
when and how did you learn to sigh?
sigh is from the family of the specialized languages of complaining?
temporal climate of your remembrance (as mourning) --> related to the past?
mourning and memory are sojourn for her
incorporating the object of (her) loss
(holding onto) the unhappy objects of difference
anger, pain, misery, ...
which (good or bad) feelings saturates her poem?
question of saturation
which feelings modified by which poetics sutures which wounds? زخمبندی
or to be more psychoanalytically correct: where is the wound?
my own affirmative exposure of the unhappy effects of her poetry
what is the image of the ‘better life’ in her poetry?
somehow in the literary habitus she is moving, the origin of descriptive/inscriptive saying is made by an initial violation
Hoda's poem, which energies does it unleash in her?
sokhan-e ranj سخن رنج
شعر غنایی Lyric poetry, a formal type of poetry which is defined by or dedicated to expressing so-called personal emotions or feelings.
the Lyre, a string instrument in Greek classical antiquity, is tuning the technicality of this ‘form’
historical contingencies of “personal feelings”
?what is more singular than your “personal” highs, trips, crashes, “feelings” ==> a text telling about itself (its ownmost experience of something that is radically singular)
-rhetoric of-rhetoric of singularity
-(my point is that the expression of your) innermost experience (is often signed by someone else)
--> “distributed biographies,” thinking about sociality of perception
her poem is her textual body (<--> sexual body)
ecstasy
is subjectivity (permanently for Hoda) ecstatic?
this is the question of ‘where is the subject’? according to different practices with ecstasy we are outside ourselves. (in religion that is precisely where the ‘inside’ is located)
-permanent or structural ecstasy is clearly political
-ecstasy is disruptive
how much should I be invested or interested as a friend for your happiness and wellbeing?
•fellow-feeling
•sympathy (is expressed by:) returning feeling with like feeling
Sina: if a thinking makes you sad, that thinking is probably wrong?
within the rhetoric of integration a usual terrifying point is in which[...]
(60)[...notes/midday review.txt]%7.6[...] classical sense of concept theory)
a definition i give is a local abstraction, even when it is making boundaries for a dispersed or global concept, it is still a situated knowledge. that means it might be categorical but not applicable outside this particulare niche of space and time, whether it is in a bar in a conversation with Eszter or when accessed in my hypertext
...................................
committed to the imperative of the Rig, things not to do in the pop-up book:
•use as ironic: incongruity in expectations of what is ment and what it will mean in advance
•use to symbolize: as a way of not dealing with sujet supposé savoir
•use of anamorphic gaze: a non-diffractive optical system
--> to be careful (or keep in check) with sequential palindromic notion of pop-up book, to deal with the parsable seesaw motif inherit in the pop-up book Blickmaschin
•use hylomorphic: assumes form is inscribed onto passive matter (by an agent with a design in mind)
•
(relevance should be worked) non-ironic non-symbolic non-anamorphic non-palindromic non-hylomorphic (?)
...................................
towards writing the end of apass dossier
•practices: workshops, (bow and arrow,) ajayeb.net, rigs --> pop-up book, notes, routines, excess,
•trajectory: bibliography, wonder, ongoingness, ontology,
•productions: study as artwork, reading as artwork, bottom-top approach to writing,
•findings: every research practice: must include “body image”, must include “the image of creativity” especially if you are iranian, must employ ontological attention to differential productions, must rework decompose redefine its root-metaphors, must give extensive equipment list, must trace its social connections in a wider ecology of practices, must include a critique of technology,
•moments of composition: a scene animated by some quality, or... taking place as accidents (or not)
key literature, magic wands:
1st stage:
•Richard Sennett: Flesh and Stonne --> learning about body image
•Manuel Delanda: A 1000 Years of Nonlinear History --> learning about material histories
•Eduardo Kohn: How Forests Thinks --> learning about semiotics
•Timothy Morton: Sublime Objects --> learning about ontology
•Avital Ronnel: (lectures and articles) --> learning about poetics
•Donna Haraway: (lectures and articles) --> learning about rhetorics
2nd stage:
•Martha Kenney: Fables of Attention --> *rationality: mixture of the highly rational and the highly fantastic
•Karen Barad: Posthumanist Performativity, Invertebrate Visions --> learning about apparatus
•Eva Hayward: visualizing apparatuses --> her interest in optics, in the optics in which marine invertebrates and people come together through visualizing apparatuses
•Vinciane Despret: The Becomings of Subjectivity [...]
(61)[...notes/midday review.txt]%7.9[...]ture of the highly rational and the highly fantastic
•Karen Barad: Posthumanist Performativity, Invertebrate Visions --> learning about apparatus
•Eva Hayward: visualizing apparatuses --> her interest in optics, in the optics in which marine invertebrates and people come together through visualizing apparatuses
•Vinciane Despret: The Becomings of Subjectivity in Animal Worlds --> learning about anthropo-zoo-genetics
•Kathleen Stewart: nonrepresentational theory --> other ways of description
•Katie King: technologies of writing --> a better thinking of locals and globals
•
(curiosity ==>) having to figure out how to do something that i don't already know how to do:
•ongoingness of collective practices of knowledge and concern
•talking about (what is going on with) ajayeb
•paying attention to differential ontologies
•the stuff that happens through face-to-face colleagueship
•to be in productive alliance
•
unalianated critical work = art
Seifee wants to say something
something wants to say Seifee?
i like us to be skilled at
•objective perception
•5 minute perception
•rigorously passionate perception
•rhetorical perception
•sacred perception
•devilish perception
•queer non-perception
•having a taste for iranian stuff perception
•
--> polyskilled web of friends
#Bambi's mother studies:
•other stories possibility, past and history, performative approach to film
•politics of memory, and affect
•patterns of remembrance =/= event recall
•
three childhood memories, stories, from elementary school:
•the mime of “you think (too much)”
•the weird pro hit on the coming ball
•peeping into the toilet
•
my childhood recognizing:
•filaments (hypha, hyphae, تار) of spider webs
•patterns of ants
•motion color blurings --> that present is “physical if the eye is quick enough” (Stevens)
•
the ways i was engaged as a child in scope-apparatus, micro-macro scales
what other stories, remembrances of the past are possible?
-different apparatuses of attention, reconstruction, and storytelling, that are equipped to hold diffractive patterns of ‘that which comes to mind’
...................................
can we care for “iranians” without “for iran”?
(i can't care less about Iran)
...................................
perhaps artistic research is all about playing cat's cradle (=/= autism) : (you have all sorts of limbs, even phantom limbs) you must learn sustaining the rhythm of accepting and giving, (collaborative) patterning (that requires passion and action) [this is one skill[...]
(62)[...notes/midday review.txt]%8[...]ttack 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”: (so important for iranians [#past]) a geographical place, a place:
•of pain
•of fantasy
•of hope
•of possibility
•of defeat
•of breaking and building
(--> a borderland)
metaphors that are also real places
figurings that are also (always unequally) lived in the flesh
to think “contact zone” instead of “binary shape”
ways of living and technologies, ways of doing the world forcibly brought together in relations of serious inequality, but which do not take the simple shape of dominator and dominated
*“abstractions are precious and they take a huge amount of work to know how to build them well”*
(?how do i know when in working with ajayeb) sometimes you are required (at the same time!):
•to be dead literal
•to be precise
•to be analytically good
•to be unforgivingly technically right
•to be flaming imaginative
•
*breakdown*: where the normalizing fails ==> something else emerges
*every collective needs people who feel:
•(a grace given to you by the structure of your cells, you don't know where it comes from:) “root sense that the world is not dead” --> a sense that things are moving and alive and future-full
•its people who feel despair (...emphasize the futurelessness of it all)
*!!!--> we (also) need sensibilities that are angrey at each other
(aligned with Haraway) my position has been that: we don't choose our sensibilities, we wake up and figure out what they are
(Haraway take on the ways we) may enginner as a species now (tech, syntax, etc.)
to refuse the story of the apocalypse + (still) recognizing the depth of the trouble
--> Freud's thanatos غريزه مرگ, a death instinct, (it is a deep, instinctual lure:) *a perverse pleasure in believing in inevitable failure*
*transference is descriptively very apt for what goes on in artistic moves [<-- to be careful of]
**to risk a feeling of (despair, of...)
the ways some of us risk things intellectually and emotionally different than each other
prima donna: doing whatever one does without any particular effort to nuance anything
*multiple impossibilities
learning from religion, the ways of which the name of God has become an impossible category. both catholics and muslim shia (#islam) are wellprepared for feeling this way, [...]
(63)[...notes/midday review.txt]%8.4[...]g big and inevitable, watching it unfold
#my dreams
the labor of looking
“Movies made for women imagine a picture--perfect scene of an Inside--a Home filled with tangible objects that Mean or a Self filled with the intricate dramas of dreams launched, wounded, and finally satisfied or left behind. Affect itself is laid out on the carpet like a beautiful fetish that it is okay to love.”
(the #telegram is littered with image-written signs of personal/public disaster)
the surge of affect toward the scene of abjection --> abjection itself is felt as a contagion --> Navid's comments turned into stickers
-fascination of catastrophe
-something pleads to be touched
-the act of looking at the telegram's forward: my desire is your desire and we are all together in the mass desire
-images on telegram offer affects to mime, lines of vitality to follow, intimate secrets to plumb, tips to imbibe for safety or good health or the search for things new and vibrant with collective envy
-browsing telegram, we're trudging the rough terrain of bodies, sensuous accumulation, impact
“Sometimes when you hear someone scream it goes in one ear and out the other. Sometimes it passes right into the middle of your brain and gets stuck there.”
(cryptic and as) crystal clear as a scream
[a question or something else] lodged in a tactile sensate anxiety --> aesthetic scene (of the senses) --> scene --> shape
(anxiety has to do with the sensate and tactile and opens onto asthetic)
(some do this all the time [unknown shock of anxiety in the morning]:) morning --> mourning --> sudden dread and start scanning () () [], (trauma as an) everyday walking path
traumatic realism: a figuring that, like traumatic memory, fails to represent the inflicting force as an object in a symbolic order and therefore feels compelled to literally re-present it over and over, *miming the original haunting impact.* (Stewart > Hal Foster)
-the subject surging to bear an affect, surging toward an actualization, passionate connection of the subject who goes with the flow in an intoxicated moment (=/= sober distance)
(Hoda's impact of) shocked subjectivity (--> the real understood as traumatic) --> conjure up memories 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[...]
(64)[...notes/midday review.txt]%9[...]e act of looking at the telegram's forward: my desire is your desire and we are all together in the mass desire
-images on telegram offer affects to mime, lines of vitality to follow, intimate secrets to plumb, tips to imbibe for safety or good health or the search for things new and vibrant with collective envy
-browsing telegram, we're trudging the rough terrain of bodies, sensuous accumulation, impact
“Sometimes when you hear someone scream it goes in one ear and out the other. Sometimes it passes right into the middle of your brain and gets stuck there.”
(cryptic and as) crystal clear as a scream
[a question or something else] lodged in a tactile sensate anxiety --> aesthetic scene (of the senses) --> scene --> shape
(anxiety has to do with the sensate and tactile and opens onto asthetic)
(some do this all the time [unknown shock of anxiety in the morning]:) morning --> mourning --> sudden dread and start scanning () () [], (trauma as an) everyday walking path
traumatic realism: a figuring that, like traumatic memory, fails to represent the inflicting force as an object in a symbolic order and therefore feels compelled to literally re-present it over and over, *miming the original haunting impact.* (Stewart > Hal Foster)
-the subject surging to bear an affect, surging toward an actualization, passionate connection of the subject who goes with the flow in an intoxicated moment (=/= sober distance)
(Hoda's impact of) shocked subjectivity (--> the real understood as traumatic) --> conjure up memories 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[...]
(65)[...notes/midday review.txt]%9[...]iety in the morning]:) morning --> mourning --> sudden dread and start scanning () () [], (trauma as an) everyday walking path
traumatic realism: a figuring that, like traumatic memory, fails to represent the inflicting force as an object in a symbolic order and therefore feels compelled to literally re-present it over and over, *miming the original haunting impact.* (Stewart > Hal Foster)
-the subject surging to bear an affect, surging toward an actualization, passionate connection of the subject who goes with the flow in an intoxicated moment (=/= sober distance)
(Hoda's impact of) shocked subjectivity (--> the real understood as traumatic) --> conjure up memories 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 [...]
(66)[...notes/midday review.txt]%9[...]y 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 ‘proper’ starting/ending point for reading
each of my performances/projects reflect on their own status as examples of reading/misreading =/= achieving correct reading
literature: the problem of misreading (=/= the language it uses)
[with De Man]
i have become sensitive to the systematic avoidance of the problem of reading, of the interpretative or hermeneutic moment, i[...]
(67)[...notes/midday review.txt]%9.6[...] of a text are to be found in its margins & no ‘proper’ starting/ending point for reading
each of my performances/projects reflect on their own status as examples of reading/misreading =/= achieving correct reading
literature: the problem of misreading (=/= the language it uses)
[with De Man]
i have become sensitive to the systematic avoidance of the problem of reading, of the interpretative or hermeneutic moment, in literary analysis and art
all language-use is tropological (~ rhetorical)
catachresis (the misuse of a word) <--fluid--> metaphor (the non-literal application of a word) <--fluid--> metonymy (in which the name of one thing is put for that of another related to it)
readability: the possibility of producing an essential/definitive reading --> closure =/= further interpretation
a language which would perfectly fit my multiple identity--persian consciousness
/>
emboding (belonging to) two bordering cultures: western university and persian tradition of subjectivity
•mixture of English and Farsi
•spontaneous shift of style
•
•
...................................
learning from academia: committed to excessive rigor + sriousness of purpose
...................................
(Erikson's) developmental stages characterized by a psychosocial crisis of two conflicting forces: (each stage that came before and that follows has its own ‘crisis’)
[conflictual psychosocial crisis --> virtue ~-> (answers to) existential questions]
-(0-18 months) Trust / Mistrust --> Hope
[Can I trust the world?]
==> what constitutes dangerous situations (in life)
world is undependable, unpredictable, and possibly a dangerous place
[*]trust: syntonic quotient
[*]mistrust: diatonic quotient
--> oral stage
-(2-4 years) Autonomy / Shame-Doume-Doubt --> Will
[Is it okay to be me?]
venture out to assert their will ==> learning about environment
lack/excess/ridiculed restriction ==> shame --> doubt (in dealing with, handling problems)
--> anal stage
-(4-5 years) Initiative / Guilt --> Purpose
[Is it okay for me to do, move, and act?]
autonomy + mastery (--> artists who stay at their own autonomy and mastery are fixated at this age)
discourage the pursuit of independent activities ==> guilt about needs and desires
--> phallic stage
---till here we were in the realm of play---
to master trust, autonomy, and industrious skills
(i have mastered ‘trust,’ failed at ‘autonomy,’ and overdosing ‘industrious skills’)
-(5-12 years) Industry / Inferiority --> Competence
[Can I make it in the world of people and things?]
•beginning to grasp the concepts of space and time in more logical, practical way[...]
(68)[...notes/midday review.txt]%9.7[...] own profit, in the trap of a simulated assistance.”
(your) interview and interruption
I would take a bullet for you
/////
you go for the knife and i prepar myself to die
...................................
duty ~= Dienst nach Vorschrift
(the problem is that it is not enough to have a duty, rather, you have to define what ‘duty’ is. that is the only duty)
...................................
MADMAN#1: i like to think, “i am rich they can't hurt me.”
MADMAN#2: that's a mistake.
MADMAN#1: i am being punished for making my job look easy... Although, that kid, guy, he has a spark. He is a pure account man.
MADMAN#2: and what is that job all about?
MADMAN#1: i don't know. it's about listening to people and never saying what's really on your mind.
MADMAN#2: no. it's about letting things go so you can get what you want.
“I could tell the minute she saw who I realy was, she never wanted to look at me again, which is why I never told her.”
--> i am not telling you anything, because the minute you see who i realy am, you never want to look at me again.
“...but nobody knows what is wrong with themselves, and everyone else can see it right away.”
...................................
is this an honour?
(a) better thug
so, one summer evening, I was wrong, ...
once when i was wrong...
thank you for that kind (of an) introduction
i like to make decorations for other people's work
...................................
Instructions of Shuruppak
“In those days, in those far remote times, in those nights, in those faraway nights, in those years, in those far remote years.”
daftare bimani دفتر بیمعنی
hezar nokte هزار نکته
i can only stutter and telegraph you mutilated message
also i offer the hermeneutic of frustration so that we don't feel we have mastered or understood necessarily
janebe hagh ra gereftan جانب حق را گرفتن ==> hagh-be-janebi حقبهجانبی
safineye nadan سفینه نادن
safineye nadani سفینه نادانی
...................................
Bettina's self almost entirely to be construed within the order of the will
(Hillman:) Eros is always curiously weaker than the problem it must deal with. --> logos is biger than its problem
1. revolution: changing/disturbing the value system
2. reform: changing/disturbing the social norm (hanjar هنجار) --> eslahat اصلاحات
3. invention/noavari: changing/disturbing the system/institution/sazman
4. coup d'état: changing/disturbing the people/apparatus<[...]
(69)[...notes/midday review.txt]%9.9[...]h more interesting than to complain
i am worried (as adult) about X's death, because earlier (as child) i have wished X's death
neurotic anxiety <== controlling the child (bokon nakon بکن نکن) ~~> fear of punishment
neurotic anxiety: unconscious fear that the *libidinal impulses of the id* will take control (at an inopportune inappropriate time)
شخصیت واقع بین shakhsiat vaghe bin: objectivity montabegh bar subjectivity ==> truth (in science) + commitment based on (accepted) reality [ta'ahod cannot be based on or created by mogheyiat, that means situatedness cannot make us feel/care/hate/commit]
شخصیت موقع بین shakhsiat moghe’ bin: situated subjectivity [--Haraway--> situated objectivity --> commitment based on care]
موقعیت mogheyiat (situtation, circumstance, condition) =/= واقعیت vagheyiat (reality)
(?one should) to live by vagheyiat, not mogheyiat
[i am educated to base research and knowledge both on mogheyiat and on vagheyiat --> crisis of situated knowledge in interpersonal relations: to feel about others based on mogheyiat/situation is a bad idea(?)]
@Hoda: turning mogheyiat into vagheyiat
(verb <--> adjective)
do the right thing (or take the right side) جانب حق را گرفتن [a form of closing off distance =/= disembodied seeing] <--> righteous حق به جانب [a form of embodiment, zero distanciation]
“your joke is the right of the other person”
you are hurt ==> “the other was bad” (is not the conclusion that is helpfull or capable of giving an opening, and it ends badly)
=/= people make mistakes
roshd رشد =/= pishraft پیشرفت
roshd --> shodan, becoming
pishraft --> to gain, progress,
selfishness =?=> being nice
khod khahi خود خواهی ==> nagozashtan-e tasvir/tasavor bad dar digari ["this is me, not you!"]
selfish = good at communication (do taraf-e miz khub harf zadan), bad at relating (nazdik shodan)
shakhsiat farasu-negar (cannot see themselves; ~=? selfish personality) =/= narcissistic pesonality (they have better chances for healing --> small doses of narcissism is necessity for self-interogation and integrated ego formation[?])
*anger is cheating*
(behaviour hal, negah be mozu-ha --> bazi بازی, hoghe حقه [transvaluated into innocence])
farar az ta'rif-haye ejtemayi فرار از تعریفهای اجتمایی ~-> farar az ejtema فرار از اجتماع
paying attention to others doesn't mean that you are understanding them (in the case of lonliness)
[title]
thousend and one questions
dark answers
why aesthetics of cooking and feeding new in art doesn't work in iran?
[...]
(70)[...notes/midday review.txt]%10.1[...]ions
borderline --> personality disorder --> relationship of the self with the world (of subjects)
narcissist --> personality disorder --> relationship of the ego with the world
...................................
people who grew up in iran and former soviet countries --> tajrobeye doganegi تجربه دوگانگی (they lived through contradictory experience) =/=> settle down or grounded subejctivity ثبات sabat
“I like to travel” [~= escape from one's self گریز از خود goriz az khod : need to be everywhere but here]
•zamineye sargardani بیقراری restlessness (~=> escape) --sold--> nomadic
•zamineye narezayati نارضایتی dissatisfaction --sold--> critical
•zamineye konjkavi کنجکاوی curiosity --sold--> knowledge
•zamineye majarajuyi ماجراجویی adventure --sold--> wonder
(a [not always wanted?] form of relatedness in interpersonal relationships)
mentor ~= rahnama راهنما
(when someone is) angry = anxiety + depressed + obsessive–compulsive vasvasi + pessimist bad-bin + negative + offender motejavez
direct speech رک صریح بی پرده rok sarih bi-parde harf zadan = saying the real and truth in the right place that is necessary and almost an obligation =/= parde-dari provocation
...................................
note on the workshop of anarchive in Zsenne apass summer 2018
(my issues with Manning's presentation of) process philosophy --> a system-builder mode of thinking --> *saying something (right) about every single thing at once*
-process philosophy puts forward the will and desire for “change,” therefore it developes a resistant to change (?)
-it tend to be a metaphysics without physics [?!] (when a metaphysics provoke less interest for ‘-physics’ and more for the ‘meta-’ /and why is that a problem?) [==> Barad is much more useful for me now]
-the real question of the workshop remained “how to define what i like (such as ‘anarchive’) that it remains open at all time to the ‘more’ and ‘multi’?” <-- and they provide an elusive non-definition of the term, impossible to pin down. because accourding to Manning when you pin down an idea/practice by its definition it becomes “fixed,” and fixity is categorically bad at all times <-- there is a desire to create a hygienic concept immune to corruption and hierarchy. Manning is alert to certain hierarchies ==> not acknowledging other hierarchies that precisely emerge out of that (--> preserve the ‘health’ of the idea of anarchive. [<-- maybe we need to let concepts rot? --> decompose])
Manning's elusiveness: (i have become hyper-conscious about qualities that endow infinite freedom of thought to human subjects...)
•elusive thought طفره (=/= volatile فرار) --> Spiderman's mode of freedom (-you can never catch him + infinite flexibility + ) (the effect o[...]
(74)[...notes/midday review.txt]%10.7[...]
“hierarchy as the bad object” ==>
•to escape thinking about your own agency (for example what your name and reputation does? what are the precise responsible consequences of your particular position? your position involves not only the book you write or the argument you make, it involves also your name and reputation, the currency of your gender, your mode of charisma and authority, your affective techniques, your network enacted, and so on.)
•to escape naming the engineering talents and skills that are necessary to assemble (for example the senseLab website)
•to escape epistemological commitment (the question of: **how is my vocabulary crafted for whom?**)
•
it is not clear (but i can maybe guess about it, Manning's commitments are):
•(learning from Haraway:) what they have witnessed [hierarchies? ==commit==> anti-archive]
•(learning from Despret:) which bodies they care for [the autists? ==commit==> elusive creativity]
•(learning from Kenney:) where are their alliances پیوستگیها [with multiculturalism? ==commit==> democracy's logos of difference]
•(learning from Verran:) how their equipments are crafted [by processual metaphysics? ==commit==> infinity]
•(learning from Stewart:) how their rigor is built [by conceptual description? ==commit==> non-habituality]
(because of her immense intelligence she cannot be normal, but that doesn't mean she can prescribe normativity, and issue a command [in terms of the “de-” or “anti-“] or order a claim of reality [in terms of “an-” or “ab-“])
-Manning's “philosophy of event” (=/= multispecies ethnography, i prefer working with the animal idea, because there is no way you can make philosophy out of animal, they always relentlessly contingent and historically materially specific)
-Manning's notion of impersonality ==> ‘people are exchangble’ + ‘the work is what is important and not “you”’ [--> *techniques of impersonality* has being used in sufism and iranian mysticism. i have seen how the special effects of impersonality is used in political projects, making of soldiers, master-disciple relationship, and so on
-look at the cool impersonality 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[...]
(76)[...notes/midday review.txt]%10.8[...]*techniques of impersonality* has being used in sufism and iranian mysticism. i have seen how the special effects of impersonality is used in political projects, making of soldiers, master-disciple relationship, and so on
-look at the cool impersonality 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[...]
(77)[...notes/midday review.txt]%10.8[...]s. 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 involvements and referentialities
•the question of political orientation --> how they have accepted the democratization of knowledge and multiculturalism (the idea of “knowledge for everyone” [--> there is a very thin line between the impulse to democratize and commodify knowledge]; --could multicultu[...]
(78)[...notes/midday review.txt]%10.9[...]ing gang raped?)
during the workshop Manning remains the center of command. she constantly “knows” (better). and she insists that through letting go of our critical thinking the participants can understand her notions ==>? how can she not build disciples?!
on production
replacing the name of ‘production’ with ‘but we must leave a trace’ (which exactly do let the notion of production sneak back in under an other name)
(Manning on p.16 5th paragraph is an example of an) unaccountable unsituated abstract claim of reality:
•unaccountable --> where do you stand saying this?
•unsituated --> for whom is this good?
•abstract --> how you are saying it?
the notion of “care for the event”
=/= perspectives
=/= subjects
=/= persons
“occasion itself creates its subjects” (<-- you are a subject inside the occasion, how can you stand out and say that?)
(Manning) creating a concept of care =/= care as actually practiced in different parts of the world by people
(what is the politics of not caring?)
Manning's rhetoric of reasoning: ‘virtuous’
telling soft wisdom tale with an emotional twist at the end and how she did the right thing and came out clean and cool --> rectitude
her text has become all about the achievements of senseLab with a cover of high philosophical abstract conceptualization (~= fortification)
=/= taking *risk* (=/= adventure) of talking about the real problems that you face in doing/thinking
=/= abstraction as the challenge of bringing specificity and imaginative traction
“adventure” is not the name of the game for me, for two reasons:
1. Manning brought her concept of ‘adventure’ to Belgium: the land of Tintin, poster of the moderinst adventure agency sold by the image of the individual blond univerasal truth-seeker exporting company who always wins by definition, Tintin is the one who doesn't have a culture and always others have culture in his stories
2. i have been researching europeans who came for an “adventure” to iran in the last millennium (such as Olearius), and it doesn't look good. when europeans go out of their center to east it is adventure (or anthropology), that means othering and feeling the differences of the other in order to feel outside. but when, for example iranians go to Europe, they never feel they are there for “adventure,” they are there to learn. the mode of adventure plays this role in the colonial dynamic of “going out there”
(my fundamental difference with her is that) for Manning (and Alex): “philosophy is a priori to storytelling” [=/= Serres]
-why did i behave the way i did in the workshop?
-was it my politeness, routine, habit of respect? what are the consequences of my specific way of (non)relating to her figure as a master, knower, see[...]
(79)[...notes/midday review.txt]%11[...]s an artistic ready-at-hand tool of concept-making, does it do good or bad to knowledge and imagination (as it is practiced by the people who use it) and how?
•facing the challenge of bringing specificity and imaginative traction to our objects of attention, how do we build nontranscendental abstractions?
•and, why self-promoting is such a turn-off? (projecting a self-image of being cool and correct)
how do you (not, and why not) tell the tale of your adventures and achievements? or, how can we respond to the ‘demand for the mobilization of desire’ in the economy of attention that Manning brought with herself? and how that economy is different from that of apass?
in the spectrum of ‘auto-ism’ (not the pathological term for developmental disorder) ['auto-’: from Greek αὐτo-, “self"] ‘being socially inept, being with oneself,’ we can also locate ‘allism’ ['allo’: from Greek ἄλλος, állos, “other”, “else"] --> allistic: ‘to be skilled at being with the different other (assumed human)’
...................................
eurocentric =/= european
•i actually love “european.” i learn from it all the time. how does the world looks like from here.
•but eurocentrism is horrible. they assume an origin and displace it to any place/time --> it happens when a philosopher tries to be anti-western but assuming the same origins of thinking for everybody else and not taking the time to become interested in the (non)thinking forms of noneuropeans
...................................
#workshop on 3D animation all on Nude Descending a Staircase
inspired by minute 16 of “Pink Slime Caesar Shift” (2018)
“there is much more to you that meet the eye.” the motto of transformation in secular capitalism, sang by Jane Fonda and Transformer Optimus Prime
...................................
researcher's questions
in your obscure (elaborate and awkward) meditations, (?can we ask:) what is sacrificed, what is recooked, canibalized, chewed over, and eventually buried? in which economy of pleasure and pain is this mobilized? which harmful (or hedonistic) sensualism is deployed? which hallucinating enfant is writing? which raw material is being transformed into the gold of humanity?
-the question of will: which world is murdered and repopulated by the act of (your) will alone?
a research method of starting a conversation, for apass
*take me to you reader* --> bring me to the subject who you think is reading you, receiving your work in some sort,
...................................
few things (that i hate hysterically) that i think i urgently need (and any artist) to have a very good grasp of (within modern capital economy):
•marketing (--> integrated storytelling)
•fashion (--> manipulative regimes of time and place)
•journal[...]
(80)[...notes/midday review.txt]%11.2[...] of retrospection: a bit pensive and passive, a bit slow and solemn?
1970s and 1980s anthropology of emotion: how feelings variously fix and stick through different compositions of language and discourse =/= anthropology of affect: how some feelings slip, evade, and overflow capture ==> *creative methods to collect evidence of environments making and shaping bodies in ways more complex than and ontologically distinct from the poetics on hand to describe it*
**poetics may quite possibly be all that we have, it certainly isn't all that we are**
[*]politics: permutations of evolving power relations and our reflexive attempts to negotiate and manage them
*affect theory: an effect of the world as much as a frame for viewing it
industry working also on affect, push confidently ahead, operationalizing their own idiosyncratic theories of affect toward the manufacturing of new regimes of technological knowledge on how bodies feel (Apple buying Emotient, SoftBank's emotional robot, collective AI cloud)
spread of populist anti-establishment sentiments
feelings increasingly become the primary field for strategizing, measuring, and experiencing politics with global precarity
•anger on the right
•fear on the left
•anxiety at large
affect: nonconscious intensities variously activating and deactivating bodies
emotion: those feelings that fix into place through a variety of discursive practices
methods of mining feeling
projects of knowing become projects of power : narratives seeking to close the affect-emotion gap
The Flash TV series character's motivation are more experienced as a story, for example, a goal, a personal pep talk, a collective call to arms--and not as momentum and force --> affect's sheer momentum
...effect as affect's long history breaking on a shore
countervailing forces of sense and story
to inspire a sense of critical urgency
affect ==> theory is of the world it so describes
...................................
contemporary tendencies in participatory art:
•**ongoing struggle to find artistic equivalents for political positions**
•tensions between quality and equality, singular and collective authorship
•sub-themes of education and therapy
***invention of a popular mass audience (in Italian Futurist serate 1910 onwards)
the gaps between: theory, practice, cultural policy, audience reception
anarchic and eroticised happening-art
“participation = collectivism =/= capitalism”
@Eszter: (?the “ideological” in) participation in a welfare state social democracy
the ‘project’ as a privileged vehicle of utopian experimentation at a time when a leftist proje[...]
(82)[...notes/midday review.txt]%11.4[...]y concerning the root metaphor, the true myth of the work (of analysis)
mystes
epoptes (an initiate in the Eleusinian mysteries; one who has attended the epopteia)
shaman
an initiator
guru of the body*
root metaphor of psychology (?)
(until 1700: pattern = patron) --Hillman--> to discover this pattern [the general myth of our field] = to search for our patron: the father who creates and is the creative principle in us
[because] [we are uncertain of what we are:] we are uncertain of our author, from whom would come both our authority and our authenticity
tracing things back --> preserves of the mother-childhood and family (dominanting psychology) --> we come to her: ***materialism = maternalism (in acceptable disguise)***
...................................
(with the critical bestiaries magazine idea) is my work about defining a new mode of cultural discourse?
...................................
-philosophy (like mathematics) is a priori disciplines (or has an a priori methodology) at its core
-the posibility of *true answers* for “artistic questions”(?) --? can anybody outside your field be made to care whether 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[...]
(83)[...notes/midday review.txt]%11.6[...]ver 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 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 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 naturali[...]
(84)[...notes/midday review.txt]%11.9[...]
[an stoic anecdote:]
“When, each evening, the guru sat down to proceed with the evening prayer the ashram's cat was in the way and distracted the monks so, he ordered that the cat should be attached during the evening prayers. A long time after the guru's death the cat continued to be attached during the evening prayer. Then, when the cat finished by dying, another cat was brought to the ashram so that it could be duly attached during the evening prayers. Centuries later the guru's disciples wrote wise treatises on the essential role of the cat in the good order of all prayers.” (DeMerlo)
--(in practice)--> the anecdote becomes the essential element in a chain of expressive causalities. it is the intersection point between several stories united for a time: *familial/familiar time & therapeutic time*
...you retreat behind a rampart which protects you
...the exterior scrutiny and criticism makes your failures heavier
...you refuse *scholastic integration* [you choose a complete rejection of the values suggested by the school, rules, or demands for success] ==> you increase the attention paid to you by the institution concerned with your sort of malfunctioning
...consultation dramatizes the contradition and rigidity of your role assignments
...if an intervenor approaches your problem, you play your idiot role
}--> a *merry-go-round of circular causality* --> the intervenor [looks for the ticket which would allow him to clim on and go around:]
•observe the causal chains
•giving the causal chains a different accent علامت، با تکیه بر صدا نه معنی
•create a global field of observation from which he is necessarily excluded
•
}--help--> anecdotic implication (=/= therapeutic system's theory):
•anecdote becomes the frame of the conversation
•risk of becoming involved in the anecdote's ridiculous fleeting 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
Primordia[...]
(87)[...notes/midday review.txt]%12.2[...]tice + 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) thread metaphor ~= *metamethod*
(from) [analytical] tangled yarn ball --to--> [activist] can't cradle
Galison's intercalation [molecular interweaving] --> exposing an overt technology (the radar wants to be seen as both winner of war + advancing pure physics)
~/=
/>
Haraway's weaving [textile dissection] --> exposing a covert technology (patriarchy, eugenics, colonialism, racism embedded behind the public face of conservation, education, biopolitical establishment)
biology = politics (by other means)
cyborg
•has no original eden it was banished from
•has no dust it can return to
==Haraway==> situated partial knowledges
gendering the laboratory ==>
•modest witness
•new forms of gender (male virility,)
touching the 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
hunti
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)
[...]
(88)[...notes/midday review.txt]%12.8[...]stication
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 what attracted Marx to Hegelian dialectics since it provided him with a model of synthesis: a conflict of opposites or the negation of the negation. Deleuze and Guattari, on the other hand, replace that model of synthesis with what they call a “double articulation”: first, the raw materials that will make up a new entity must be selected and pre-processed; second, they must be consolidated into a whole with properties of its own. A rock like limestone or sandstone, for example, is first articulated though a process of sedimentation (the slow gathering and sorting of the pebbles that are the component parts of the rock). Then it is articulated a second time as the accumulated sediment is glued together by a process of cementation. They use Hjemslev's terms “content” and “expression” as the names for the two articulations, but this is not meant to suggest that the articulations are in any way linguistic in origin. On the contrary: the sounds, words, and grammatical patterns of a language are materials that accumulate or sediment historically, then they are consolidated by another process, like the standardization of a dialect b[...]
(89)[...notes/Ajayeb notes.txt]%12.9[...]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 what attracted Marx to Hegelian dialectics since it provided him with a model of synthesis: a conflict of opposites or the negation of the negation. Deleuze and Guattari, on the other hand, replace that model of synthesis with what they call a “double articulation”: first, the raw materials that will make up a new entity must be selected and pre-processed; second, they must be consolidated into a whole with properties of its own. A rock like limestone or sandstone, for example, is first articulated though a process of sedimentation (the slow gathering and sorting of the pebbles that are the component parts of the rock). Then it is articulated a second time as the accumulated sediment is glued together by a process of cementation. They use Hjemslev's terms “content” and “expression” as the names for the two articulations, but this is not meant to suggest that the articulations are in any way linguistic in origin. On the contrary: the sounds, words, and grammatical patterns of a language are materials that accumulate or sediment historically, then they are consolidated by another process, like the standardization of a dialect by a Royal Academy and its official dictionaries, grammars, and rules of pronunciation.
(synthetic =/=? analytic; [a problematic distinction!] the logical particle “un-” in “no unmarried man is married”) (analytic =/=? contingent)
(Kantian?!) ‘a priori and synthetic’ ==> ‘a posteriori analytic’
[singular entities:]
The question of the “individuation of trajectories” is about mathematical models (which to me are the secret of[...]
(90)[...notes/Ajayeb notes.txt]%12.9[...]apitalist societies:) identity = the unstable articulation of constantly changing positionalities, ‘social agent = decentered subject’ --> how can we, then, say the subjects misrecognize themselves in this kaleidoscopic movement of differences? =/= (Marxism's notion of) ‘false consciousness’; can we do without (the concept of) ‘misrecognition’?
--> (Laclau suggests) the ideological* (~=? will to totality):
•misrecognition of a positive essence = ultimate suture (بخيه bakhie)
•nonrecognition of any positivity =/= ultimate suture
(society institutes itself <==) closure: nonrecognition of the infinite play of differences }--> ‘ideological ==> social’ ~(the social is impossible without some fixation of meaning) : “utopia is the essence of any communication and social practice” --!,]
[--Delanda--> (the mode of ‘downward thinking’ when we think in terms of) ideology (~ the established relations of a particular society constitutes people's identities) ~= intrinsic: the identity is created by relations {the fantasy of ‘seamless totality'} =/= (Deleuzian) extrinsic: the relations are real but don't determine identities]
what are artists (particular <-=> general) propositions (Angebot)?
•proposition: a declarative that can be right or wrong =/= a sentence, grammatical entities
•exposition: a systematic interpretation/explanation of a specific topic
•disposition: an affective orientation, knowledge attitude
[Marx's ruthlessness: criticism must not be afraid of its own conclusions]
what are the sources of “value” in ajayeb?
(sun, photosynthetic, micro-organisms, etc.)
fermentation, photosynthesis, respiration
ajayeb is the (shared, individual, or experienced) “memory” of which organizational layer or process of which communities of practice?
rethinking “invisible hand”
(dynamic between supply and demand. “planning system”?)
... against ... the dualisms that have been transmitted to us in the history of philosophy (matter vs. meaning, micro vs. macro, inorganic vs. organic vs. social, realism vs. social constructivism, etcetera.) and argue in favor of a new ontology according to which “mechanisms are largely causal, but they do not necessarily involve linear causality”
Neo-Materialism =/= Creationism: matter is an inert receptacle for forms that come from the outside imposed by an exterior psychic agency: “Let there be light!”
--> matter has morphogenetic capacities of its own and does not need to be commanded into generating form.
one of the idealisms that have been generated by postmodernism: that we know already how all past discourses have been generated, that we have the secret of all past conceptual systems, and that we can therefore engage in meta-theorizing based on that knowledge
De[...]
(91)[...notes/Ajayeb notes.txt]%13[...]terials from forms, figures or small worlds that can neither be detached from these materials nor reduced to them.
-khosh-yomn خوش یمن and shoom شوم (felicity and infelicity) --> pretense (vanemud وانمود); they depend on the always fragile maintenance of the relation between material and form
-*specifications* of “fictional beings” (that leaves in its wake) ==> worlds (unlike fic all other modes fold for their own use by managing to extract from materials)
All continuations of a “course of action” suppose a discontinuity that must be overcome in order to define a trajectory. ==> gap, break
the mini-transcendence required for any definition of the being-as-other
(haven't we managed?) to allow several modes of existence to run, flow, pass, each one appearing indeed to possess its own conditions of truth and falsity and its own mode of subsistence
‘libido sciendi’: to recognize the branching that allows us to stop confusing the chains of reference it has to establish in order to ensure knowledge with the leaps that things have to make to maintain themselves in existence
*“beings of law,” : those beings that wake a judge up at night and force him to ask himself “Did I make the right decision?”
(feeling smashed by) ‘the task of mimicking the world’
*articulation* is an ontological property of the universe; a being is articulated (rather than being a silent presence, made immediate, persistent, given duration without existence).
-It is the articulation of beings that enables us to talk about them and to judge, that is to say, to monitor the risks they take in being “permitted by” and “promised to”. (modes of existence)
translation, discrepancy, displacement, interpolation,
(problem with “statement” [=/=? articulation] is that it must correspond to a ‘state of affairs’ [~=? politics])
==> to free science from: completeness, comprehensiveness, formality, expressibility, inscriptibility. (Vollständigkeit, Verständlichkeit, Formalität, Ausdrücklichkeit, Unbeschreiblichkeit.) [what is a science that is not describable? ~-> Sohrevardi {forms of enunciation}--> how to specify the Sohrevardi's felicity (sa'adat سعادت) conditions (of enunciation)? ---- (his) “equipped knowledge” (=/=? situated knowledge), awkward distributions, etc.] #(this is all about me trying to learn how to make room...)
knowledge moves around everywhere without our knowing how
“waiting to be known”
*translation =/= {transportation without deformation ~= description}
every transfer is translation
(political:) transfers of necessity
following the thread of modes
translation =/= displacement: merely a change of place
translation refuses the choice between being and non-being and rejects the principle of non-contradiction by which a thin[...]
(92)[...notes/Ajayeb notes.txt]%13.4[...]nce of “signs”)
-the world itself is articulated
{ the study of sense =?=> extrication from language }--> this bifurcation (enshe'ab), as old as philosophy itself, used the discovery of “reference” as an opportunity to expel the referent to a position outside language.
(Aristotle's narrative : “the imitation of an action” -->) Ricoeur's three types of *mimesis:
1. prefiguration ()
2. configuration (kingdom of the “as if”)
3. refiguration (integration of the imaginative or “fictive” or “as if” into actual) of the field of action;
‘reading’ is configuration (Ricoeurian)
•use of symbols : being able to grasp one thing as standing for something else;
•narrative: 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 (--X[...]
(93)[...notes/Ajayeb notes.txt]%13.5[...], 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 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 =[...]
(94)[...notes/Ajayeb notes.txt]%13.6[...]atures) he have discovered
...painful history of the anthropologist's gaze
[*]value: what one is ready to die for / what makes life not worth living if one is deprived of it
european history tied to the elaboration of:
•science as value (--✕--> apodictic truth, social construction, etc.)
•law as value (--✕--> power, rhetoric, etc.)
•politics as value (--✕--> [*]social: the name of what is assembled--associated)
•
•
scientific ties
legal ties
political ties
=/= social associates
so difficult to enunciate something religiously because of *the ease with which it is accounted for by other types of explanation* (especially social explanation)
in apass we need to practice saying: “I don't want to take that or this contrast into account any more” (because you want to do something else for a moment)
--> you return to a project --and--> i have been fighting so that (myself and) you **don't become modernist again** (~ that means you engage in the conflict of values that has characterized modernist history)
(with work on ajayeb) i am engaged in the project of ***disentangling the entire set of values that constitutes my rightful inheritance***
(the question of) “what treasure have we inherited? how can we claim it?” --> it is so dangerous to answer those questions alone, without each other ==> selfish identities and origins
(eurocentrism, or the former ‘others’ answering it for everyone, without you)
ecologizing
ecological consciousness =? your entire way of life must be modified or else you will disappear as a civilization
(not being the heir of) emancipatory tradition
(if) modernism is Promethean, then green bio economy and clean technology is Promethean even more
(the bad idea of and hype of) technological solution to ecological crises
*renewing everything here and now* is first of all a religious passion
?@Leo
-what modernism did to science is worse than what it did to religion
it deprived it of its energy, restricting it, to *mere furniture of the soul* [--> Iron Man's idea of technology-human relation]
modernism's politicization of science
speaking of science scientifically ==> a scientific ‘worldview’ is deployed
speaking of religion religiously ==> a vague assemblage of pious moral vacuities is taken as an ‘alternative worldview’
}--> they both accept an* unscientific science* and an *irreligious religion*
Latour (quickly dissolving nonsense that accrues as one opposes ‘knowledge’ and ‘belief’):
•science = reference chain (what allow access to the far away) [nothing is out of the reach of reference chain]
•religion = presen[...]
(97)[...notes/Ajayeb notes.txt]%13.6[...]e eidos reflected in the mirror--divine in the prophet--remains untouched by the mirror, because the real is not ‘incarnated’ in the eidos, the reflected image)
-alame khiali عالم خیالی: imaginaire/Hollywood
-khiale khallagh خیال خلاق (--> alame mesal عالم مثال =/= alame ajsad عالم اجساد) :
1-khiale mottasel خیال متصل: imagining inherent in human
2-khiale monfasel خیال منفصل: imaginal apart from human
-alame hess عالم حسس: molk ملک --> universe of forgetfulness
Tonekaboni, is against: “mojudate moghayade vahmi faghede tagharor mibashand.” (موجودات مقید وهمی فاقد تقرر میباشند)
--> vahdate vojud وحدت وجود =/= vahdate mojud وحدت موجود
*danger: tarde amre mesali طرد امر مثالی ==> ma'ad dar amre khiali معاد در امر خیالی
death, life, past, and future are not properties of objects, rather of subjects (anha sefate nafs hastand آنها صفات نفس هستند) [Corbin]
and you bestow them to objects that you think they are “dead,” “alive,” “from past,” or “of future”
“khorre” or “khorne” according to zaratustra: a light originated from the essence of the divine being and because of that some apparitions have gained hierarchy, and each human capable of a certain techne.
the idea of a divine presence in *heikal* هیکل
according to Socrates: bodies are frames and tools of the selves (nofus نفوس)
according to Plato, what the self (nafs نفس) does not had essentially that it had to descend into the material world? what the senses told the self that itself could not say?
an islamic-iranian cosmology:
-jabarut جبروت (alame oghule karubi عالم اقول کروبی) (Nous)
-malakut ملکوت (alame nofus عالم نفوس) (Psyche) --organ--> khiale fa'al خیال فعال (= jesme latife nafs جسم لطیف نفس. niruye khial نیروی خیال is trainded still in middle east. this inter-monde is where mater --> immaterial & immater --> material; jesm ruhani جسم روحانی & ruh jesmani روح جسمانی ==> constant happenings of historic nature ==> Ma'ad معاد) --> amre mesali امر مثالی
-molk ملک (omure mshhud امور مشهود) (Sarx)
[Ashtiani, 2nd vol, p44, footnote]
ensane okhravie daraye badan (انسان اخروی دارای بدن) --> nash'eye jesmanie alame akherat (نشئه جسمانی عالم آخرت)
(baghaye) badane okhravie alame made (بقای بدن اخروی عالم ماده) --> hades zamanie (حادث زمانی)
لطیف latif ~= immaterial
actual/real ~= a dream between earth and sky
asemanhaye napeydaye nojumi آسمانهای ناپی[...]
(99)[...notes/Ajayeb notes.txt]%14.1[...]ting (that insensible speculative world) (the world of ajayeb and its siblings is created and stated in my inner vision)
[hush-e nazari هوش نظری, ability to abstract, is the ability to look from above]
[(jaleb budan-e) heja-e bimani هجای بیمعنی, interest for meaningless morpheme]
(human's function:) the transfigurative function of the transcendental machine (karkhaneye mojarad-sazi کارخانه مجردسازی, by Sheikh Muhammad Tabatabayi)
*ta'vil bayad dar jahate axe harkate jami va moshtarek bashad تأویل باید در جهت عکس حرکت جمعی و مشترک باشد
(interpretation/hermeneutics =/= commons/collectivism)
(according to Sohrevardi:) haghighate lafzi حقیقت لفظی (verbal/literal truth) --> the metaphorical entity
face/surate/صورت/apparition/majaz/مجاز/trope --> truth/reality
(سهروردی Sohrevardi's accord:) up in the highest point in the hierarchy of existence there is nur-al-anvar نورالانوار (light of lights) which its material-removing (dematerialising?) abstraction (tajarode made-zoda تجرد مادهزدا) constantly transcends, beyond any other abstraction. ==> first light is originated from it: anvare ghahere انوار قاهره (~= anvare fereshtegani انوار فرشتگانی) ~= first maleke mogharab ملک مقرب (or Bahman بهمن, Vahumane وهومنه, first of Zoroastrian Amshaspandan امشاسپندان) ==> (due to their interactions:) second light, second maleke mogharab is created ==> eshragh اشراق ==> eshragh ==> eshragh ==> ...
جسمیتشناسی jesmiat-shenasi?
رب النوع rab-ol-no ~=? God of type, of abstract examples, (Plato's universals? type, general concept --> is always beyond the horizon, the reality of the type lies beyond a related one that it sustains (‘token’) ["Beyond the horizon there lies a Lion, a Lion more Lion than any more lion. And beyond saying ‘lion,’ which calls forth that Lion, lies yet another, who might just look back. And beyond this eyeing one, lies an undying one, one we call ‘Lion’ because she is a kind.” (Kohn, 2009)] --> apply this idea to the fire)
ارباب الانواع arbab-ol-anva ~=? angelology (iranians loved angels and were good at angelologic thinking, it was a technical term in knowledge production regarding *categories and types*) --> Platonic + Zoroastrian + (shiite) Islamicate [via Sohrevardi] cosmologies
-the angel/type that both emerges from and sustains the many lives of its many tokens (~= tashasho تشعشع).
according to ancient iranians, rab-ol-no or the type-God decided its own destination (calculation of its own destiny), but there was no correlation between the ‘type’ and its ‘token,’ there is no whole being created, there is no individuality being created. this general type has its own intellect/s[...]
(100)[...notes/Ajayeb notes.txt]%14.2[...] sabegh-ol-vojud سابق الوجود
atefiate mahsus [عاطفیت محسوس] (queer? a queerness not familiar with mysticism?)
queer is about ‘marahele johare atefi’ (مراحل جوهر عاطفی), mohabat محبت (kindness or love,) without leading to ‘faghre erfani’ (فقر عرفانی)
[i have problem with] (escaping) the ‘pit of nature’ (chahe tabiat چاه طبیعت) in Sohrevardi's thought
-(he inverses the earth from positive to negative geology, sphere becomes pit)
-the project of post-Babylonian autopoietic-self, a self that is defined by the ‘meta-fall’ into the “pit of nature.”
‘andam-shenasi peikare latif’ (اندامشناسی پیکر لطیف)
...................................
[Avital]
what are the ways in which ajayebnameh relates to itself as its own future, its own labor and announced commitments?
(our reading of ajayeb is not a time quiz involving applicability and whether or not one “buys it.”)
i am “drifting” without anxiety into a new territory (in the philosophical work of ajayebnameh,) drifting involves randomization, fuzziness, and interference. there is no coherent programming nor concerted demand for rigor
(Avital: The origin of the demand for rigor, which has conditioned 20th century Anglo philosophy, “is the positivist's requirement that theories be testable. At the very least, a respectable philosophical theory should be stated with sufficient precision that one can tell what it says about something and whether its predictions about that subject matter are borne out” ---- to be capable of being articulated in the formalism of logic)
Testability furnishes the uninterrogated core of rigor. --> linked to a notion of computational realizability?
how “rigor” enables the displacement of truth by testability----as if the test could provide an unquestionably solid ground for overtaking reflection and other philosophically triggered interferences.
What kind of rigor is “a certain kind of rigor”?
what is being guaranteed if not the ability itself to guarantee
Everything rests on the *promise* of a certain kind of rigor.
the metaphysical fantasy of completion.
colonization of discourse with rigor
The discipline of programming leads to a shift in perspective on traditional issues. It invites--or rather requires--one to adopt what [Daniel] Dennett (1968) calls the design stance toward the mind
{ instrumental epistemology of how something works =/=? discovery }--> how can we suspend this “=/=”
trials and tryouts
[Avital's] phantasm of testing(‘s groundedness and unquestioned solidity)
...time-zone paradox of freezing the future in order to plan, in another register, the time for working through com[...]
(101)[...notes/Ajayeb notes.txt]%14.4[...]br />
What kind of rigor is “a certain kind of rigor”?
what is being guaranteed if not the ability itself to guarantee
Everything rests on the *promise* of a certain kind of rigor.
the metaphysical fantasy of completion.
colonization of discourse with rigor
The discipline of programming leads to a shift in perspective on traditional issues. It invites--or rather requires--one to adopt what [Daniel] Dennett (1968) calls the design stance toward the mind
{ instrumental epistemology of how something works =/=? discovery }--> how can we suspend this “=/=”
trials and tryouts
[Avital's] phantasm of testing(‘s groundedness and unquestioned solidity)
...time-zone paradox of freezing the future in order to plan, in another register, the time for working through computations.
what are the conditions for thinking ‘through a problem’?
[Avital:] ****“To offset the competitive quality of the research that is being clocked, more philosophy must be allowed to drift in, if only to demystify those ideologies of acceleration that relentlessly run down the slower-paced thinking and an ethics of hesitation.”****
[origin] ==> temporal hysteria ==> [effect]
what tensional drama is occurs in the noncoincidence of planning...?
(planning = modeling, testing, constructing prototypes, development)
regardless of whether the future is foreseeable or not, something has to be maintained as a stable factor
test ~=> stability
***If the test cannot originate knowledge, it at least confirms that there is knowledge. (confirming that cognition occurs)
...tests have to be taken over and over again, if only to fill the **fictional time of the absolute present**
knowledge and test : it is not clear even that something is known until there is a test for it.
(test) is a certain type of metaphysically secured knowledge that needs only to ‘find’ itself
The normatively secured test does not originate knowledge but confirms what already exists as “knowable.”
...generous failure, productive of disclosure
...treaties suspend violence only momentarily, artificially
----only with the help of a discussion of rhetorical codes strong enough to scan the paradoxical logic of testing can we begin to analyze the problem of its unstoppability
...Platonic shredders, what allows us to know whether something is “good” if it has not been put to the test.
Can there be a human being without a test?
If Mary Shelley had seen the discovery of America as an event that occurred too suddenly, without the stops and protections of gradual inquiry--in sum, as a world-historical shock of intrusive violence that disrupted all sorts of ecologies, material an[...]
(111)[...notes/Ajayeb notes.txt]%14.5[...]iated with *magical arrests* (thus in Jewish Orthodox marriage ceremonies the wedding ring is said to be placed on this spiritual finger of the woman, to block her potency).
-making the marionette come alive
-history of index finger points to the essential being of language, which is “Saying as Showing.” (Avital reading Heidegger)
-Heidegger shows, “Speaking must have speakers” (not merely in the same way as an effect must have a cause)
(...what must remain unspoken in the sense that it is beyond the reach of speaking)
...decisive disconnectedness in all language tracings.
schizophrenogenic understanding of language (and of anything)
[this is related to the story of the fox and sound, accidental essencing of the index...]
“We are hypnotized things suffering from positive and from negative hallucinations, that is, we see what is not there and often we do not see what is there. In the first place because what it is to be there has no clarity of being. It is as if we cannot see a thing.” (Avital)
(focus the lense on being)
the mode of awesomeness and dissolvement with awe is the prescriptive utterance in the case of ajayeb, the ‘wonders of...’ translated from “ajayeb-e...” triggering the verb “ta'ajob” تعجب
(using Avital's words) But if we were to remain in this mood, then, despite appearances, we would not be awestruck, or even struck, by the [text]: we would have missed the encounter with it. In fact, our astonishment would mean that we took the entity of the ajayeb for an object, one created by an author [...] admire a product [by God] and be pleased by a cultural achievement.----Gazwini is making this mistake with God.
-how can we resist the “ta'ajob” or wonderment in reading ajayeb?
-we would not have allowed ourselves to be greeted by the enlisted creatures of ajayeb, be met by its poetic Greeting.
-reading the promises of ajayeb----(and keep in mind that) everything in the Greeting is offered to the greeted as a sort of promise
Ungleiche is a figure
by getting on top of the material, we have not let it speak its word
(not to master or master over the material of ajayeb)
“If we allow ourselves to be greeted by the poem instead of overwhelming it with our knowledge and facility for reformatting poetry according to cultural or philological codes, then we are faced with the enigma from which the poem cannot be wrested by our acquired habits of mastery.” (Avital on Heidegger's Holderlin's Andenken)
***Mastery is not a content but a habit.***
disposition from knowing is required if we are to let the word of ajayeb speak to us (in the form of greeting)
[as Holderlin announces that the “remains” for which poets are responsible.]----> memory (don't let engineers build you archives! (making it about grounding and historicity, instead:) let the[...]
(114)[...notes/Ajayeb notes.txt]%14.9[...]ayeb)
“If we allow ourselves to be greeted by the poem instead of overwhelming it with our knowledge and facility for reformatting poetry according to cultural or philological codes, then we are faced with the enigma from which the poem cannot be wrested by our acquired habits of mastery.” (Avital on Heidegger's Holderlin's Andenken)
***Mastery is not a content but a habit.***
disposition from knowing is required if we are to let the word of ajayeb speak to us (in the form of greeting)
[as Holderlin announces that the “remains” for which poets are responsible.]----> memory (don't let engineers build you archives! (making it about grounding and historicity, instead:) let the poet be responsible for whatever has “remained.”) [this would be Holderlinian advice]
-inappropriable remainder(s)
memory/remember is sojourn
memory and its (peculiar) temporal climate
-how can we not situate remembrance as mourning? (as Holderlin teaches everyone)
remembrance =/=? joyous festivity [----the issue and point in project Persische Abend PARS VIDEO 2014]
the minute you see in a text (@Hoda, Sana, Ali having even) one memory that is clear and guaranteed --> your signals should go on: there is one unrevised (in an original form), no secondary revision, *pure memory* <-- this is a memory that is unnegotiable for them
*on Wind
wind, is a coming that arrives from the future
(compare “going” [staying behind] in Attar, Hafez, and Holderlin) [in San'an nobody is greeting, there is no greet-event. Attar misses: Greeting as pure letting go**]
(Avital on Holderlin:) “[...] in going, comes. Parting is not a mere leave-taking and empty staying behind. Parting is also not a mere going away and disappearing. The poet remains in the rustling wind. to the extent that he goes with its going. [...] Nonetheless. the poet stays with the wind. Accompaniment now shapes the Greeting. As the gusting wind is alternately a coming and a going. so is the Greeting a staying behind that nonetheless flutters away. becoming a going with. [...] The poet's staying behind is crucial. Staying behind is not meant to mark the isolation or even desolation of the poetic act. [...] Neither passive nor active, remaining behind indicates a way of going back, a returning to the source.”
-traveling to the impossible place of the other
-(wind) come and go without touching down or dropping anchor
-the agency, animacy and sentience of the wind is described by ajayeb's sensuous subjects within the wind. one feels enwrapped, enveloped in a sentient being that moves across vast distances, it comes and goes --> the materially textured poetics of description in the ajayeb-e bad باد
the poesy (~ fictional =/= truth, real) (Wahrheit und Dichtung) of ajayeb (are no longer distinguished from each other)
(greeting is the poet/artist's most essential mo[...]
(115)[...notes/Ajayeb notes.txt]%14.9[...] with its going. [...] Nonetheless. the poet stays with the wind. Accompaniment now shapes the Greeting. As the gusting wind is alternately a coming and a going. so is the Greeting a staying behind that nonetheless flutters away. becoming a going with. [...] The poet's staying behind is crucial. Staying behind is not meant to mark the isolation or even desolation of the poetic act. [...] Neither passive nor active, remaining behind indicates a way of going back, a returning to the source.”
-traveling to the impossible place of the other
-(wind) come and go without touching down or dropping anchor
-the agency, animacy and sentience of the wind is described by ajayeb's sensuous subjects within the wind. one feels enwrapped, enveloped in a sentient being that moves across vast distances, it comes and goes --> the materially textured poetics of description in the ajayeb-e bad باد
the poesy (~ fictional =/= truth, real) (Wahrheit und Dichtung) of ajayeb (are no longer distinguished from each other)
(greeting is the poet/artist's most essential mode of being)
a designed closure or reappropriation that locks the Other into a schema of subjectivity ---- at once promoted and subjected
*(re)fastened to the Greek origin
promoting the ousider to insider (who now holds an Ursprung and origin)
re-appropriation ~=?! an end to alienation {~=?=> the condition of possibility for totalitarianism} [Fynsk]
the illusion (and comfort) of noncastration
...................................
duty of deconstruction: the practice of non-avoidance
(duty =/= your nature)--> the duty of being unwelcomed
vomiting ~= healing
*after the 18th century (seems) all art (artists) wants to be:
•in the privileged place of nonrepresentational work. trying its self with the sublime, that which disturbs and devastates being
•performative = being + doing ~= becoming what it is
() parentheses:
•parental parenthetical remarks
•grammatically set to emphasize --> belonging to the secondary
•whispering ~ “this isn't much, but let me insert, inject”
•disavowal of the text
•denial
•confession
•pumping the text to its opposite meaning
•turns everything around --> a noble feeling
•
(Avital > Nietzsche:) destruction: commitment to futurity
affirms life, clears out the nonsense
=/= devastation: destruction without future
-if you are stuck with monumental history, and if you are burdened, carrying too much baggage (historically, aesthetically) ==> you are weighted down and cannot move forward
the image of hybrid being in ajayebnameh, half animal half human, is being both wild and tamed, vahshi-ram وحشی رام
...................................
(the word) won[...]
(116)[...notes/Ajayeb notes.txt]%15[...]al* knowledge be nurtured in postcolonial worlds committed to taking *difference* seriously?”)
-Thompson # Kenya --> “ontological choreographies” (...bodies, human and nonhuman, are taken apart and put together in processes)
-Strathern # Papua New Guinean --> “partial connections” (...patterns within which the players are neither wholes nor parts ... necessary counter-intuitive geometries and incongruent translations)
what kind of refigurations i need for the tropic work that feel is required for the for ontological choreography of ajayeb (in technoscience or elsewhere? other societies with liberal or non-liberal individual or state, with other techno-monsters, automated warriors, terrorists, and all the waste, cruelty, indifference, ignorance, and loss that comes with, as well as joy, play, labor, and invention--)?
-how do i narrate this (ajayeb and non-ajayeb, the wondrous and the mundane) co-history?
-how do i embody an art of relating (as is never done once and for all)?
*species : biological kind of reality + scientific expertise necessary to that kind of reality
(what would or could trouble ‘biological kind,’ ‘categories of organism’?)
{ machinic + textual + organic ~-=> species }--> causality-story, origin-story, Real-Presence-story (~transubstantiated signs of the flesh),
•species is about defining difference, rooted in polyvocal fugues of **doctrines of cause**
•one thinks of species as logical category, logical type, visual impression, members of a category that have the same characteristics. but you also say “be specific!” you want the opposite. you want a list of relentless particularities.
•(for Haraway species is about) a particular kind of semiotics where sign and flesh are tangled
Marx and Freud in shit and gold, primitive scat and civilized metal, in specie
[title]
**ajayeb's technologies of (Persian) subject/object-making**
nature and culture implode into one another (in the relentlessly historically specific ways)
(Haraway > Althusser) **interpellation** (estizah استیضاح) ==> concrete individuals (in the modern state)
*the ideologically loaded narratives ==> life and death, health and illness, longevity and extinction, etc.
{how not to do estizah (our objects, peers)? latent individualization in apass's requirement of ‘intentionality’ from its participants: “no sleep-walking!” [--> art as “explicit intentional act.” Merleau-Ponty's account the body-schema.] [estizah is the site of encounter with the ‘man of law’ in which one becomes a man of law: by asking what is your “name and business,” demanding “proof” of me. one way of responding to that demand of name is to give your name as a performance in an amerindian mode: “three were dead before they knew.” that's my name.] The material ritual practice of ‘recognition’ : “Who is there?” and “It's me!” o[...]
(118)[...notes/Ajayeb notes.txt]%15.5[...]nking ‘that means me,’ and the answer is what transforms me into a subject : a “mis-recognition” [--> we can open a dossier on prophet and ‘answering’ the call]; [~-> what Tarof hails?] ---- for Althusser being aware of the other is a form of ideology. (how to recognize ourselves outside of ideology?)} (Foucauldian/Althusserian: passively defined by identity ==> mobilizing around these identities --?--> potential for resistance)
(Althusser's) police officer [محتسب mohtaseb?] --hails--> concrete subject
(Foucault's) expert discourses --hails--> sexuality
(Adorno's) mass media --hails--> passive consumer
(Gauntlett's) uncritical consumption --hails--> assumption --> bad worlding
(Mulvey's) cinema --hails--> male protagonist
(Butler's) boy/girl --hails--> gender identity
(Sina's) تعارف Tarof --hails--> divnity ??
***(crafted faithfully?) more potent the tropes, the truer the story***
(without being distracted by scandals and meta-stories?!)
stories traffic in tropes, figures of speech
(the dogmatic and bizzar idea of) “trope-free communication”
*metaplasm, remodeling, remolding,,, inverting meanings, transposing the body of communication,
(in my graphs, or rigs, what a substitution in a string might change the meaning?)
what is the “troping that makes a fleshly difference”?
origin story (~=> establishing origin) ~=> sober scientific report ~=> scales of intelligence ~=> human as master
the “mere” village dog:
-canine Eves surviving in their mitochondrial DNA
-canine Adam through his Y-chromosome legacies
which metaplasmic, remodeled versions of ‘name’ could give ajayeb's being
(in apass I have been against the “what do I want as an artist?” question:)
pay attention to significant otherness =/= reflection of one's intentions
what is the name of the game? complexity, flexibility, opportunism, (finite worlds called:) domestic, wild, feral,
[who is naming the world what?
•accelerationism: “game-over”
•capitalism: “resource”
•technophobia: “obsolescence”
•technophilia: “information”
•monotheism: “transition”
•science: “taxa”
•multinationalism: “system”
•modernism: “globe"]
immune systems (in natureculture) determine where organisms, including people, can live and with whom.
“There is no time or place at which genetics ends and environment begins” [...]
(Haraway > Gilbert)
“All stages of the life histories of evolving animals had to adapt to eager bacteria colonizing them inside and out.”
To be animal is to become-with bacteria
to inhabit an inter-subjective world, to love is about meeting the other in all the fleshly detail of a mortal relationship (to wit, first, somehow [...]
(119)[...notes/Ajayeb notes.txt]%15.6[...]ls had to adapt to eager bacteria colonizing them inside and out.”
To be animal is to become-with bacteria
to inhabit an inter-subjective world, to love is about meeting the other in all the fleshly detail of a mortal relationship (to wit, first, somehow to learn what this other needs and desires)---permanent search for knowledge of the intimate other, with inevitable comic and tragic mistakes in that quest
thinking about animals as “other worlds” in a science fictional sense
scientifically informed, empirically grounded practice
theory ...still a limited discourse and a rough instrument
“who is at home?” --> ask in respect for all of time who and what are emerging in relationship --> (the obligation to ask) who are present and who are emergent? ***
(what are our) categorical labor
labor of training --> somehow all the participants of training are remodeled by it
labor of scale-making
(these are world-making practices, storytellings)
significant otherness-in-connection =/= intention-ascribing idioms of literalist anthropomorphism that sees furry humans in animal bodies and measures their worth in scales of similarity to the rights-bearing, humanist subjects of Western philosophy and political theory ==> assign privileges or guardianship (in place of ownership) in a modernist great chain of being
*action: beautiful, hard, specific, personal;
=/= abstract scales
differential sensibility =?=> situated emergence =?=> more livable worlds ~ ontological choreography
category of “rights” don't just exist (preformed to be uncovered,) rather we enter into a rights relationship with an other (animal or human)--> Hearne's “reciprocal possession”
-morality is a species-specific capacity
~ if i have X, my X has a human (which is me)
off-leash and cliff-enclosed @Varinia
(Haraway:) time-space scales co-constituted by human, animal, and inanimate agencies
1. evolutionary time (at the level of the planet earth) --> naturalcultural species
2. face-to-face time (at the scale of individual lifetimes) --> mortal bodies
3. historical time (at the scale of decades, populations, nations)
to tell (detailed love and training) stories at these levels
this is about distributed agencies in “layers of locals and globals,”
...................................
my interests lies really with the ecological cosmologies in my neighborhood (iran, old, middle east, far east, past, present,)
that is why i was interested in the birds of Attar, pig of san'an, wolf of the pigs, crow of the partridge, and so on.
so things take positions in our bigger semiotic material world, there is never just a life animal on the plate, the chicken has become killable first t[...]
(122)[...notes/Ajayeb notes.txt]%15.7[...]ess Simurgh (سیمرغ) till the chicken in khoresh-e morgh (خورشت مرغ).
...................................
[Scott Gilbert]
(all organic beings have been formed on two general laws, according to Darwin:)
(1) unity of type and (2) conditions of existence --> inorganic? fire?
natural selection --> adaptation --> conditions of existence
embryonic homologies --> unity of type
==> “descent with modification” (or decent modifications)
[(embryology =/=) ‘fire’ could transform matters, “change” their class, their type and its unity --> “parvaneh sho!” (پروانه شو) Rumi مولوی wants embryology undermined?]
construct phylogenies
(phylogeny : branching out evolutionarily)
‘Haeckel claimed that Darwin's ideas included the progressive development of species. “Development and progress” was what characterized evolution. The explicit association of evolution with particular political, religious, and racial views became the hallmark of Haeckel's career. Haeckel proposed a causal parallelism between the embryological development and phylogeny. His “Biogenetic Law” that “Ontogeny Recapitulates Phylogeny” was based on the idea that the successive (and to him, progressive) origin of new species was based on the same laws as the successive and progressive origin of new embryonic structures. Just as the earlier stages of human development developed into the later stages, so earlier species evolved into the later ones. Natural selection would eventually get rid of the earlier species. (In the Welträtsel, Haeckel [1899] would also proclaim that the more evolved humans [i.e., the Aryans] would out-compete and eliminate the more primitive races.) To Haeckel, the evolution of the animal kingdom was the same as individual development not only because the laws behind each were the same but also because the entire animal kingdom was an individual. Here, he was harking back to the views of the Naturphilosophen of the previous century. In other words, the development of advanced species was seen to pass through stages represented by adult organisms of more primitive species.’ (The morphogenesis of evolutionary developmental biology)
inter-cellular digestion
•the evolution of new features was based on changes in developmental stages, not in adult astages (--> that's why the developmental stage is so important, because mutations happen --> work with children)
Ontogeny or morphogenesis: organism's developmental lifespan
Phylogeny: evolutionary historical heritable traits
ontogeny ==> phylogeny
“ontogeny does not recapitulate phylogeny: it creates it” (Garstang, 1922; p. 724)
evolution was not so much a branched chain as a ladder
molecular systematics
evo-devo (evolutionary developmental biology)
each discipline has:
-i[...]
(125)[...notes/Ajayeb notes.txt]%15.8[...]In other words, the development of advanced species was seen to pass through stages represented by adult organisms of more primitive species.’ (The morphogenesis of evolutionary developmental biology)
inter-cellular digestion
•the evolution of new features was based on changes in developmental stages, not in adult astages (--> that's why the developmental stage is so important, because mutations happen --> work with children)
Ontogeny or morphogenesis: organism's developmental lifespan
Phylogeny: evolutionary historical heritable traits
ontogeny ==> phylogeny
“ontogeny does not recapitulate phylogeny: it creates it” (Garstang, 1922; p. 724)
evolution was not so much a branched chain as a ladder
molecular systematics
evo-devo (evolutionary developmental biology)
each discipline has:
-its own rules of evidence
-its own professors
-its own journals
-its own vocabulary
small genetic changes was not sufficient to generate evolutionary novel structures such as teeth, feathers, cnidocysts or mollusk shells (Goldschmidt, 1940) (--> lizards had birdness in it --> potentiality)
(new species originate as) ***hopeful monsters***
that result from mutations in developmentally important loci (-macromutations)
Goldschmidt: the gene wasn't a locus or an allele. Rather, it was a unit of development
“to convince evolutionists that evolution is not only a statistical genetical problem but also one of the developmental potentialities of organism”
(Waddington 1953 claimed:) ...in conventional studies of evolution, the animal is considered either as genotype (and studied by geneticists) or as phenotype [Erscheingungsbild ] (and is studied by taxonomists)
(Waddington then kaunched into a) critique of the notion of “random mutation,” noting that there are developmental constraints placed on what changes are possible.
•“we think of development as a cybernetic process, involving stablization through feed-back and other mechanisms.”
(Francois Jacob) “Evolution by tinkering” (sare-ham-bandi سرهم بندی)
(Leigh van Valen 1973) “evolution is the control of development by ecology”
phenotypic plasticity
developmental plasticity
organism: an epigenetic materialism****** (Hertwig 1894)
(Hertwig concludes: it has been shown [...] that much of what Weismann would explain by) determinants within the egg must have cause outside the egg.
[***egg and its outside]
[the causality drama is not that which came first, the chicken or the egg, but what inside the egg that has cause outside the egg]
context-dependent sex
genetic assimilation
life history strategies
[...]
(127)[...notes/Ajayeb notes.txt]%15.8[...]rds and stones can be moral exemplars for humans.
The interlinked sacrality of both ecology and cosmology, of ‘kudrat’ (~ power of nature?) is common to both Hindus and Muslims. ‘Kudrat’ is thus the cosmological aspect of north India's Invisible Religion.
There is a long Islamic tradition of seeing Nature as full of the signs (ayat آیات) of the work and presence of God. The Qur'anic verse “Withersoever you turn, there is the Face of God ( Qur'an 2: 115)” has traditionally been interpreted by the Sufis as meaning that the “order of nature is nothing but the Divine Reality manifesting itself on the plane of phenomenal existence (Nasr 1996, 62).”
description of the garden ---- [accounts of the heaven are filled with descriptions of springs and wells, tanks and streams, gardens and trees and flowers] --> recreating of heaven on earth was tight with natural and animal life forms
where a text or these texts (ajayeb's text and world) is *acclaimed*? today and before, by who? Indo-Pakistan sub-continent? South-Asia? Indo-Iranian regions?
***([who were the] agents through which ‘natural’ responses [to its impulses] are said to operate[?])
the hierarchy of created things [...]
apex in the righteous man, reaches down into the abyss of the inanimate by many gradations (Benjamin 1969b, 104)
“undiminished contact with the creatural, even with its petrified, inanimate, lowliest stratum, that of the stone… (Hannsen 2000, 150)”. The righteous man's justice consists of his attentiveness to nature, of his giving a hearing to all created things, of understanding the language of even of inert, petrified stones. But the righteous man, in Benjamin's imagination, remains a man. What would he make of Patthar Baba, the stone turned to saint? (Anand)
(our sense of) our own ecological peril and fragility--our shared fate with our neighbors.
[The ajayeb's beings and their neighbors]
...................................
[instead of the struggle against sin (~=? christianity) or the struggle against suffering (~=? Buddhism),] the struggle between (different) sins
...................................
(the reading of ajayeb portraits) the global [and therefore *ethical] consciousness (at the end of 12th century middle-south asia, “the east”)
...................................
[Martha Kenney]
(how not) render ‘wonder’ a strictly historical object(?)
[as basis for building a contemporary ethics]
(wonder is ajib عجیب)
just-so story
in science and philosophy, a just-so story, also called an ad hoc fallacy, is an unverifiable and unfalsifiable narrative explanation for a cultural practice, a biological trait, or behavior of humans or other animals. (wikipedia)
etiological myths
etiology[...]
(128)[...notes/Ajayeb notes.txt]%16.1[...]es. But the righteous man, in Benjamin's imagination, remains a man. What would he make of Patthar Baba, the stone turned to saint? (Anand)
(our sense of) our own ecological peril and fragility--our shared fate with our neighbors.
[The ajayeb's beings and their neighbors]
...................................
[instead of the struggle against sin (~=? christianity) or the struggle against suffering (~=? Buddhism),] the struggle between (different) sins
...................................
(the reading of ajayeb portraits) the global [and therefore *ethical] consciousness (at the end of 12th century middle-south asia, “the east”)
...................................
[Martha Kenney]
(how not) render ‘wonder’ a strictly historical object(?)
[as basis for building a contemporary ethics]
(wonder is ajib عجیب)
just-so story
in science and philosophy, a just-so story, also called an ad hoc fallacy, is an unverifiable and unfalsifiable narrative explanation for a cultural practice, a biological trait, or behavior of humans or other animals. (wikipedia)
etiological myths
etiology: the study of causation, or origination
the politics technology and the politics of storytelling.
[...] Narratives, along with literary devices, tropes, figures, images and the aesthetics of language, inhabit and inform even our most reliable knowledge-making practices.
storytelling as one of the consequential material practices
[storytelling is material practice]
[where there is a situated perspectives there is storytelling]
it is “practicing generous reading”
and “technique of refiguration” --> create alternative forms of knowledge
[figuration ~ storytelling apparatuses]
(Haraway, Primate Vision)
•“Attention to narrative is not instead of attention to science, ...”
•[there is no way that we can] escape the particular pleasures and dangers embedded in the story-laden sciences.
•[what are the things that] could only be explained by cultural, not scientific, genealogies [?] --> ideological apparition[s]
•Something new was required to account for change; the logic informed a kind of paternal creation myth [........] unchanging “matrix” for the generative principle of change. (In Zihlman's story logic, both gathering and hunting emerged as repatternings, not opposites, in changed conditions of constraint and opportunity. Narratives of both gathering and hunting ways of life produced genders and citizens.)
•tool-weapon equation in masculinist scientific narratives
as careful scrutiny of wonders and marvels becomes a mainstay in European intellectual life, 17th century natural philosophers began to unders[...]
(131)[...notes/Ajayeb notes.txt]%16.1[...]
interpretive cosmology
(ajayeb's objects,) “They represent different storytelling practices that contribute to different kinds of worldings.” [...] (through my engagement,) “They stimulate more compositions and decompositions--stories that narrate different beings and different doings, none of which can claim final ontological authority, but that each to different (ontic) work” (hopefully!)
-worlding: a choreography that generates ontologies (Thompson) --&--> there is no self without a world (Carson)
-not as a voyeur or anthropologist, but breathe in the density and composition of their atmospheres
(people = worlds)
ontic (hasti mojud-shenakhti هستی موجود شناختی): “factual” existence as =/= metaphysical ontologic existence)
[ontological interferences in ontic--{regular existence, difference in little beings} for example, ontic is when we ask what time it is, and the answer is on the clock. (snafu is ontic, aporia ontological*) when the ontic is disrupted ==> you have a “day off,” all sort of things can invade and open up, demons come out, there is a suspension of ontic time, a (Heideggerian) holiday]
(Verran) [number are] “always ready to actively re-exist when we do the right actions and say the right words.” (can i do that with ajayeb's objects? how?)
“The moon rose above the river” (en) <--> “upward behind the onstreaming it mooned” (Tlon, a language by Borges with no nouns, only verbs)
(in old Iran, there is a measurement of time based on sa'd سعد and nahs نحس, the time of benevolent spirits and so on. the sensuous time, measurement is affect)
knowledge industry or “scientific factory”
how academic labor was implicated in capitalist systems and contemporary forms of knowledge/power
“ruse” (hile حیله, makr مکر, neyrang نیرنگ) --> my tool in work on ajayeb? -//-[مکر زنان ,گربه نره و روباه مکار, minorities associated with this accent: women, animals, machines,] [ruse in Kelile Demne کلیله و دمنه]
ruse: a set of small, mostly unconscious tactics by which workers resist capitalist systems (writing love letters on company's time, factory workers who takes a scrap of fabric home for his children to play with, etc.)
-“[h]ow to subvert the laws of the “scientific factory” through gift-giving, solidarity, and free exchange even when bosses and colleagues will not turn a blind eye” (de Certeau)
(how to?) collectively crafting critiques, commitments, stories, and actions (in the density and composition of ajayeb's atmospheres)
-feeling out their “rhythms, valences, moods, sensations, tempos” (Stewart)
-“real and virtual worlds, future and past worlds, fictional and theoretical worlds, always happening and happening and happening” (Kenney)
talking is also [...]
(132)[...notes/Ajayeb notes.txt]%16.4[...] different kind of knowledge assemblage (Stengers > Kenney > Sina)
=/= (21st century) logics of capitalism
=/= toxic categories of modernity
i need (to learn) an inviting rhetoric
(Roughgarden)
([focus narrowly on] sexual selection =/=) social selection : “...selection for, and in the context of, the social infrastructure of a species within which offspring are produced and reared”
co-parenting, animal friendships, same-sex sex, non-reproductive sex, and other reproductive social behaviors
*physio-semiotics: physical traits that have social functions, that communicate to other members of the social group
(Darwin sexual selection : claims that in humans, men are more jealous about sexual infidelity of their partners, whereas woman are more jealous of emotional infidelity. their theories based on a sexual conflict model, is that this is an evolutionary adaptation that helps males ensure that they raise their own offspring and helps females ensure that the males will stick around to provide for their children.) --> is there another story? (this is a speculative + empirical question) --> multiple evolutionary stories are possible
(Roughgarden demands) a more rigorous relationship between narrative and evidence (=/= prevalence of studies where the “[raw] data are mined to effect an appearance of the confirmation of [a single] hypothesis”) ----she returns to the most potent fables of sexual selection and re-tells them --> these new stories make real species-shaping difference by contributing to the social infrastructure within which offspring are produced and reared
***how many plots can the data hold?*** --> pragmatic---the answer is many not infinite [Strathern: “more than one but less than many"]
-practices of *doing accuracy* --> storytellers
relationships between story and evidence --> an invitation to invent new forms of accuracy that might be unfamiliar or awkward but could be epistemologically narrativelly politically generative (Kenney)
(sometimes: story ==> data) the work to craft just one good story from the chaos of the data is (not only political challenge @Jassem, but also) an epistemological challenge
(Lynn Margulis)
*endosymbiosis: the theory that eukaryotic cells evolved by incorporating free-swimming bacteria, which later became organelles (cell organ) such as plastids and mitochondria
(ladder =/=) horizontal gene transfer : that the evolution and speciation are driven not by random genetic mutation and natural selection, but by symbiogenesis.
Margulis's attention to bacteria rather than attention to animals ==> different research questions and metaphors, and different empirical objects
(her scholarly crafts are amazing:) “was the moon that pulled the tide of life from its oceanic depths to dry land and [...]
(134)[...notes/Ajayeb notes.txt]%16.6[...]f the same species do not have a common ancestor(!)
(how ?, the capacity for) drastic morphological change --> what would it be like to emerge as a moth with a new body, a new sensorium, with your caterpillar-self only a genomic memory?
reincarnation from one species to another
(need less?) just-so stories --> facts to live with
(need more?) what-if stories --> speculations to savor --(gives taste to)--> *paradigms* --> incommensurable ways of seeing the world and practicing science in it (Kohn) --> seeds for sowing worlds (Haraway) ~--> possibilities for thinking life***
(Kenney's proposal of) “bureau of what-if stories”
(--> Fables of Attention - Wonder in Feminist Theory and Scientific Practice 2013)
(Margulis's) holobiont: multicellular eukaryotes plus their colonies of persistent symbionts
ajayeb's craft and undisciplined tradition can be called empirical, it is an example of an archival research (done by historian.) i wan to highlight the aesthetic quality of this activity.
*aesthetics: how elements are arranged together, how they are composed, how they are brought into relation in the space of a text (Kenney > Latour, Stengers, Bellacasa) (--> La Guin's bag, bundle) }--> rigs
**aesthetics are political because they do consequential relational work**
novels, poetry, feminist theory, speculative fiction, bestiary list categories--these genres of composition *gather together* and *stage* their “matters of care” in ways that perform relations between things and teach their readers to inhabit sometimes unfamiliar, agential world. they are practices of sf worlding.
fiction ==> attitude --> holds things
(emphasis on) worlds that come together through dispersal (vofur وفور), induction (makesh مکش), volatility (farar فرّار), toxicity, drift,
the power that comes with ‘other’ (time/place of) styles of composing
(*bestiary is agential world*, that's why it is so interesting when you are available to it as a child. i am drawn to it --> agency bestiary sets to betray the anthropocentric binary: “active human =/= passive nature”)
(how to tell?) faithful and fantastic stories ==> better companion species
*a shift in humanities scholarship
(feminist science studies, the post humanities, the ecological humanities, animal studies, queer theory,) humanities scholars have represented their matters of care with an aesthetic (and therefore political) commitment to narrating stories with an emphasis on the relationality among agencies, forces, phenomena, and entities usually kept separate, in the background, or out of the story altogether (lde a Bellacasa)
--> redistribution of agencies
political stake ==> aesthetic tactics
poet laureates of queer animacies
“malek-o-sho'ara-e atefiate mahsus-e edrakat-e zen[...]
(135)[...notes/Ajayeb notes.txt]%16.7[...]ly more and more openings and no bottom lines? --> because there are quite definite response-abilities that are strengthened in such stories (La Guin > Haraway > Kenney)
bottomless story ==> response-ability (an enabling of responsiveness within particular relatings--Schrader 2010)
not only human call & not only human respond --> the world is full of “propositions” (waiting to be registered by interested bodies) [yes we need to produce ‘interested bodies']
“fables of response-ability draw our attention to who is interested and who is made articulate in the apparatuses and ecologies we live inside.” (Kenney)*****
what is a narrative good for if it doesn't improve the quality of companionship (between human and nonhuman)? if it doesn't generate new sensitivities and enable different patterns of responsiveness?
stories of relationship ==> enlarge our thinking [=/= raising awareness]
these stories cannot known in advance --> note on fable #workshop, when you are excited about an assigned reading in a specific way only to find out that the participants connect or disconnect to something i don't notice
*wonder, a mode of attention to:
•the perpetual newness of the present (Irigaray)
•the other-worldliness of the past (Bynum)
•the aesthetics and politics of sf worlding that generate sensitivities for worlds-to-come (Stengers/Haraway)
latent possible worlds:
* could-have-beens
* almost-weres
* yet-to-comes
*ornamentation --> (inducing) wonder + (connection with) divine
-rich ornamentation --> honor something with our time, care, and attention
-‘encoding’ a writing requires time and attention, decryption ==> value and meaning
mystery of the undecipherable ==> occult knowledge {in a book that enrolls and transforms religious motifs, the experience of reading (or rather not reading) ...evokes the power of occult knowledge, the power of that which is hidden. (Kenney)}
occult knowledge <--> mystery <--> enchantment <--> ornamentation <--> illumination (=/= elucidate, tozihe shafaf توضیح شفاف) <--> wonder
***bibliographic aesthetics are arts of enchantment, vectors for the transmission of value and meaning***
why think and write with the aesthetic?
book as an object? writing as a practice? reading as world-making?***
(to feel) the effect of (our own) language
art: “ontological theater” (=/=? ‘linguistic turn’ {--> Marialena's remark on The Pillow Book, that the film don't care about what is being written. she is a child of the linguistic turn?})
(=/= “return to reality” : “the ontological turn”)
(=/= language as “a necessary evil,” aesthetics characterized as the main instrument of ideological mystification)
~ learn to trust objects[...]
(136)[...notes/Ajayeb notes.txt]%17[...]ng wild facts, to be at risk with our craft, creating beautiful objects that give charismatic form to their matters of care
i don't know in advance, how stories and words will flow through us --> i have to learn pragmatic experimentation with magic, words and ideas: [#ppp]
•poetry --> to do with the art of language
•poiesis --> process of creation
•poetics --> questions of composition and form
}--(attention to)--> form + composition + influence
“i am rubied by your attention”
(ruby: yaghute sorkh یاقوت سرخ) ~-> to describe the effect of an encounter between two
...shifting verbs to nouns and nouns to verb }--> practical
*relational properties of language:
•viscosity (chasbandegi چسبندگی)
•conductivity
•velocity
(=/= daunting)
-collective
-exploratory
-supportive
(what to do with) the unavoidable childishness (and girlish) of wonder and of fables
-does wonder need to grow up?
there is a risk that that which awakens our epistemological appetite will ultimately be unfriendly, unseemly, unsophisticated, unsuitable
•wonder goes beyond what is suitable (Irigaray,) even threatens our status as “serious, adult thinkers” (Stengers)
hoax ==> compels us to do work that is sober and bound closer to reality
the bifurcation of childhood and adulthood gets in the way of thinking
-the child/adult divide as an “achievement” of the Vicorian Era
the context of my ajayeb:
“The Science War”
epistemological differences between sciences
...................................
[Lorraine J. Daston]
the evolving collective sensibility of naturalists
objective order and subjective sensibility
...celestial apparitions, monsters,
how wonder and wonders fortified princely power, rewove the texture of scientific experience, and shaped the sensibility of intellectuals
(webs of cultural significance, material practices, and theoretical derivations)
(cultivate a distinctive scientific self wherein knowing and knower converge) Galison
...................................
*passion maintains a path between (--corporal impressions and movements toward an object):
philosophers <----> physicists
metaphysical research <----> cosmological research
transcendental <----> empirical
architecture of ideality : (sociofamilial) stratification of desire --> ideal ego ==> religiosity, slogans, publicity, terror, --✕--> roots {vegetal, earthly, ideal, heavenly,)
[Irigaray]
(@Ali , what is the source of movement? what is the motivating force behind mobility if not wonder?---in all dimensions)
(both active & passive) wonder ==> move
the “man” (i[...]
(137)[...notes/Ajayeb notes.txt]%17.1[...]on of childhood and adulthood gets in the way of thinking
-the child/adult divide as an “achievement” of the Vicorian Era
the context of my ajayeb:
“The Science War”
epistemological differences between sciences
...................................
[Lorraine J. Daston]
the evolving collective sensibility of naturalists
objective order and subjective sensibility
...celestial apparitions, monsters,
how wonder and wonders fortified princely power, rewove the texture of scientific experience, and shaped the sensibility of intellectuals
(webs of cultural significance, material practices, and theoretical derivations)
(cultivate a distinctive scientific self wherein knowing and knower converge) Galison
...................................
*passion maintains a path between (--corporal impressions and movements toward an object):
philosophers <----> physicists
metaphysical research <----> cosmological research
transcendental <----> empirical
architecture of ideality : (sociofamilial) stratification of desire --> ideal ego ==> religiosity, slogans, publicity, terror, --✕--> roots {vegetal, earthly, ideal, heavenly,)
[Irigaray]
(@Ali , what is the source of movement? what is the motivating force behind mobility if not wonder?---in all dimensions)
(both active & passive) wonder ==> move
the “man” (in Nietzsche and Heidegger) thinks he is at the end of his growth, has completed a cycle
“can we look at, contemplate, wonder at the machine from a place where it does not see us?” *** --> the issue is how to be able to wonder at the face of something/somebody that is looking (back) at us. ,,,(@Lili)
surprise: not yet assimilated or disassimilated to known
energy tied to the dimension of the story =/= mobilization of new energies --> (still) blind to their horizon, or qualities
*desire: vectorialization of space and time (=/= Deleuze and Guattari notion of desire) --> movement toward, (not yet qualified)
mother who is magnanimous (großmütig) toward the little one
(-subject-[-) wonder {-]-desire-(-} world )
(for Descartes:) object <== alchemy of the subject's passion
places in brain that are (soft and) tender ---> not yet hardened by past impressions
***[for me the] (appearance of something or someone) new modifies the movement (of spirits in an unexpected manner) --> when we are faithful to the perpetual newness of the self, the other, the world --> faithful to becoming ***
Irigaray: *wonder* = passion of encounter (between the most material and the most metaphysical)
wonder:
•passion (of already born) --✕--> reenveloped in love
•touched and moves toward and[...]
(138)[...notes/Ajayeb notes.txt]%17.1[...] move
the “man” (in Nietzsche and Heidegger) thinks he is at the end of his growth, has completed a cycle
“can we look at, contemplate, wonder at the machine from a place where it does not see us?” *** --> the issue is how to be able to wonder at the face of something/somebody that is looking (back) at us. ,,,(@Lili)
surprise: not yet assimilated or disassimilated to known
energy tied to the dimension of the story =/= mobilization of new energies --> (still) blind to their horizon, or qualities
*desire: vectorialization of space and time (=/= Deleuze and Guattari notion of desire) --> movement toward, (not yet qualified)
mother who is magnanimous (großmütig) toward the little one
(-subject-[-) wonder {-]-desire-(-} world )
(for Descartes:) object <== alchemy of the subject's passion
places in brain that are (soft and) tender ---> not yet hardened by past impressions
***[for me the] (appearance of something or someone) new modifies the movement (of spirits in an unexpected manner) --> when we are faithful to the perpetual newness of the self, the other, the world --> faithful to becoming ***
Irigaray: *wonder* = passion of encounter (between the most material and the most metaphysical)
wonder:
•passion (of already born) --✕--> reenveloped in love
•touched and moves toward and within the attraction --✕--> nostalgia for the first dwelling
•passion of first encounter --✕--> repetition
[Haraway reading Derrida: on killing,]
(Derrida understood that this structure, this) logic of sacrifice and this exclusive possession of the capacity for response, is what produces the Animal
the death-defying arrogance of ascribing such wondrous positivities to the Human
(Derrida)"The question of the said animal in its entirety comes down to knowing not whether the animal speaks but whether one can know what ‘respond’ means. And how to distinguish a response from a reaction.”
the mistake of forgetting the ecologies of all mortal beings, who live in and through the use of one another's bodies
[this is against ] The naturalistic fallacy is the mirror-image misstep to transcendental humanism.
multispecies contingency
In the idiom of labor, animals are working subjects, not just worked objects.
the capacity to respond and to recognize response
We can never do without technique, without calculation, without reasons, but these practices will never take us into that kind of open where multispecies responsibility is at stake.
Engage them [the dogs] as mindful bodies, in relationships of response?
the practical labor of nonmimetic sharing(?)
[we [...]
(139)[...notes/Ajayeb notes.txt]%17.2[...] Scott + Creation Bible + Big Bang + extinction theory + fluid animation research
•Noah: Nolan + Creation Bible + Darwin + motion graphic research
--> solving a problem proposed by _?_ }--> “the dream catcher” !!!
(in these cinematic examples we see the society imposed to the same spatiotemporal representational framework that science “discovers” in nature)
the insistent entanglements of physicality with the metaphysical
soil: earth rendered in the scientific register
“The alluvial sediments that come in the waters of the Jamuna river either become deposited as silt across floodplains or fall in the river to become ‘chars’” (Naveeda Khan 2014)
...the time of the arrival of clay is not assured
the inability to perpetuate human life*
the materialist metaphysics of Creation in non-elite belief
“you should not let a dog lick you.”
or “pigeon feather containing 40 different microbial diseases.” #clean
or “they are very dirty and will pass their germs to you.”
cross-species fraternity to the assertion of superiority over all animals
pragmatic + theological spoke:
1- divine privileging of humans
2- human right to transcend the ordinary (--> to aspire to God's position)
...lush growth of eucalyptus trees at the edge of the market
--> yesssss things that grow on the edges <-- my life-long attention (the cat who entered the house, the ants, the plants in Tehran, ...) [<== because of my own marginalized being?]
being fated (together)
...although the earth breaks, it reconstitutes
people find themselves in diminished form, or occupying a lesser form of life, or having the status of the resurrected dead, but they will nonetheless always find themselves here at this place in this moment****
...End Times bringing a fearful apocalyptic future into the present, evoking the eternal quest for union with a beloved without end, while not focused on a specific horizon
*foreshprtended horizons*
intensification of existing scenes of suffering
...................................
[Delanda]
http://quod.lib.umich.edu/o/ohp/11515701.0001.001/1:4.2/--new-materialism-interviews-cartographies?rgn=div2;view=fulltext
topology =/= Aristotle's geometry (his “genus” and his “species.” )
genus =/= species as a contingent historical individual
species =/= topological animal (a body-plan)
topological properties like connectivity (=/= metric space)
“[...]I surely reject the idea that morphogenesis needs any “mind” to operate. I also reject the neo-Kantian thesis of the linguisticality of experience. [...] Are we to assume that those ancient hunter gatherers lived in an amorphous world wai[...]
(140)[...notes/Ajayeb notes.txt]%17.6[...]ity as “parrot-with-human”
-when an animal escapes me, in fact it is making a form of the “judgement of relation” that animals make about humans
[*]anonymity: (a certain manners of presenting oneself,) that unquestioned condition of research that translates a certain type of relationship and a certain manner of defining those whom one addresses
I am against “feel free to say what you want” because it means actually what you say will have no consequences ==> (radical) asymmetry of expertises:
•researcher-author --> knows better
•social actor --> interchangeable holders of opinions
“scientist”: that who “knows better”
(if the fish cannot become a scientist, then I also don't want to --> let's change how one becomes a “fish” or a “scientist”)
(Laleh) could ask her subjects: “so, in your opinion, ‘as a child,’ how do you think I should construct my question so that it has a chance of being understood and of being interesting?”
•the question, that was my responsibility, that of difference, formulated in different ways
•“they” [your “subjects"] might unproot your question, displace it, modify its ambit (hoze حوزه), and when they find the right way of formulating it, they answer*
[*]asking ~= constructing interest ~=> (a chance of) interesting answers
•ask your subjects to construct interest
•the appropriateness of question
•problems are only interesting if they interest (?)
•(all) apparatuses create subjectivities
to attend to animal “paying attention” --> good translators of intentions
(how did I become interested in this?)
in farms, “talk is incessant. And because there is talk, there is talking back.”
talking back and forth --> exchange judgments about intentions --> adjusting the intentionalities (between human and animal; relevant also for Varinia's dog relation [--> ‘I know that you know what I intend to do']--)--> language as a mean for creating an overlapping awareness between two speakers (Despret, Hearne, Sennett) =/= language “populates” each of the beings present with perspectival propositions, which are so many propositions of intentionality:
•one makes say (@Sven)
•one makes ask
•one puts oneself ‘in’ the place of
•one doesn't interpret
•one experiments
•
--> these are perhaps non-immediate form of knowledge
--> these practices inscribe the animal and human in the world of “speaking” [@Marialena]
--> these are “perspectives” that “populate” our world
(each) [*]perspective is made up of translation of intentions*
(animal breeders are perspectivists)
situations of the exchange ~= situations of subjectivity --> adopting perspectives (--> <--) judge intentions }--> ‘respons[...]
(141)[...notes/Ajayeb notes.txt]%18.1[...] [...] The past is never finished. It cannot be wrapped up like a package, or a scrapbook, or an acknowledgment; we never leave it and it never leaves us behind.
Barad's mother's question: “what good is there in offering recognition that can't be recognized?”
[...] there is only the ongoing practice of being open and *alive to each(other)* meeting
“How to disrupt patterns of thinking that see the past as finished and the future as not ours or only ours?”
*measurement
** the nature of nature depends on the apparatus that measure it
***--> which measurements are at use in ajayeb?
(what constitutes a measurement for what?)
the strangest idea: that we have access to cultural representations and their content (that we lack toward the things represented) (=/= “agential realist ontology” barad-posthumanist.pdf) [Foucault's “words and things” is the name of the game] [--> @Aela, perhaps we can begin with a different starting point, other than the old idea of “humanity's own captivity within language--the starting place of the metaphysics of representation,” perhaps it would be better to begin with a different metaphysics... -->{the term ‘metaphysics’ (far from being the deep origin of high philosophy) actually comes originally from (the writings of) Aristotle on physics, rearranged three centuries after his death by Andronicus of Rhodes}]
materiality itself is always already figured within a linguistic domain as its condition of possibility(?(!))
[ (?(!)) : a contingent question pregnant with wonder]
[my starting point in my lecture/performance is with the concern (warned by Nietzsche) that language is being granted too much power, tendency to take grammar too seriously : allowing linguistic structure to shape or determine our understanding {--> rigs}
believing that ‘subject’ + ‘predicate structure of language’ (~ grammatical categories) --reflects--> (a prior ontological reality of) substance and attribute (~ underlying structure of the world) (=/= *contingency *rhetoric);, --> still in the 16th century europe (pointed by Foucault) language was simply “one of the figurations of the world” =/= “language as medium"]
*performativity (the way i am understanding it using Barad's words) =/= the excessive power granted to language to determine what is real
-a contestation of the unexamined habits of mind that grant language and other forms of representation more power in determining our ontologies
-questions of correspondence between description and reality --> questions of ontology, materiality, and agency. (the things i am busy with in apass)
-(discursive dimensions include) questions of meaning, intelligibility, significance, identity formation, and power
% Austin's speech acts, relationships between saying and doing --> Derrida's poststructuralist amendments --> Butler ([...]
(142)[...notes/Ajayeb notes.txt]%18.3[...]easure it
***--> which measurements are at use in ajayeb?
(what constitutes a measurement for what?)
the strangest idea: that we have access to cultural representations and their content (that we lack toward the things represented) (=/= “agential realist ontology” barad-posthumanist.pdf) [Foucault's “words and things” is the name of the game] [--> @Aela, perhaps we can begin with a different starting point, other than the old idea of “humanity's own captivity within language--the starting place of the metaphysics of representation,” perhaps it would be better to begin with a different metaphysics... -->{the term ‘metaphysics’ (far from being the deep origin of high philosophy) actually comes originally from (the writings of) Aristotle on physics, rearranged three centuries after his death by Andronicus of Rhodes}]
materiality itself is always already figured within a linguistic domain as its condition of possibility(?(!))
[ (?(!)) : a contingent question pregnant with wonder]
[my starting point in my lecture/performance is with the concern (warned by Nietzsche) that language is being granted too much power, tendency to take grammar too seriously : allowing linguistic structure to shape or determine our understanding {--> rigs}
believing that ‘subject’ + ‘predicate structure of language’ (~ grammatical categories) --reflects--> (a prior ontological reality of) substance and attribute (~ underlying structure of the world) (=/= *contingency *rhetoric);, --> still in the 16th century europe (pointed by Foucault) language was simply “one of the figurations of the world” =/= “language as medium"]
*performativity (the way i am understanding it using Barad's words) =/= the excessive power granted to language to determine what is real
-a contestation of the unexamined habits of mind that grant language and other forms of representation more power in determining our ontologies
-questions of correspondence between description and reality --> questions of ontology, materiality, and agency. (the things i am busy with in apass)
-(discursive dimensions include) questions of meaning, intelligibility, significance, identity formation, and power
% Austin's speech acts, relationships between saying and doing --> Derrida's poststructuralist amendments --> Butler (with Foucault's understanding of the productive effects of regulatory power) in theorizing the notion of identity performativity {@Xiri, we understand gender not as a thing or a set of free-floating attributes, not as an essence--but rather as a “doing”: “gender is itself a kind of becoming or activity ... gender ought not to be conceived as a noun or a substantial thing or a static cultural marker, but rather as an incessant and repeated action of some sort” --> with this regard what questions should Xiri ask her subjects?}
{ practice of representation =/= represented entity }--> this “=[...]
(144)[...notes/Ajayeb notes.txt]%18.3[...]lity --> questions of ontology, materiality, and agency. (the things i am busy with in apass)
-(discursive dimensions include) questions of meaning, intelligibility, significance, identity formation, and power
% Austin's speech acts, relationships between saying and doing --> Derrida's poststructuralist amendments --> Butler (with Foucault's understanding of the productive effects of regulatory power) in theorizing the notion of identity performativity {@Xiri, we understand gender not as a thing or a set of free-floating attributes, not as an essence--but rather as a “doing”: “gender is itself a kind of becoming or activity ... gender ought not to be conceived as a noun or a substantial thing or a static cultural marker, but rather as an incessant and repeated action of some sort” --> with this regard what questions should Xiri ask her subjects?}
{ practice of representation =/= represented entity }--> this “=/=” is ontological ==> question of accuracy (of representation) --> scientific knowledge objectivity
focus on the nature & production of scientific knowledge (--> mediates our access to the material world) --(science-studies)--> dynamics of the actual practice of science }--> ongoing patterns of situated activity
-*origins of “appearance”*-
...with Democritus's atomic theory emerges the possibility of a gap between representation and presented. (the idea that something “appears”)
-Democritus:
•atomism (-->? cornerstone of modern science)
•democracy (-->? cornerstone of modern politics)
}--> the idea that the world is composed of individuals with separately attributable properties**** (==> Newtonian physics of independent objects, @Heike)
*Newtonian framework --> meaphysics of individualism
1- that the world is composed of individual objects with individually determinate boundaries and properties whose well-defined values can be represented by abstract universal concepts that have determinate meanings independent of the specifices of practice (--this is exactly what Marialena should be carefull about: abstract univerality of ‘language,’ and the independency of her ‘recorder’)
2- that measurement involves continuous determinable interactions such as the values of the properties obtained can properly be assigned to the premeasurement properties of objects separate from the agencies of observation
(*)concept: specific material arrangements, concepts are defined by the circumstances required for their measurement
(is Luisa's “wholesomeness” also about a feeling for inseparability?)
deployments of power <--> body--{bodies, functions, physiological processes, sensations, pleasures,}
matter is not an end product, rather an active factor in further materializations
(*** matter materializes ***)
matter's ongoing historicity
precise caus[...]
(145)[...notes/Ajayeb notes.txt]%18.4[...]
•theorization of human as either pure cause or pure effect
*any entity's ontology (its cast identity) is always open for future's reworkings* (Barad)
adding a Greek fused syntactical molding to the individual, ‘trans-’ is not enough, we have to make the postulation of individuality unthinkable, and that needs work
{how to make things unthinkable? not available to think with. what should be an “unthinkable” theory of relations?}
(Descartes's epistemology --> representationalist structure of words, knowers, and things)--> transparency of measurement (transparency of language) =/= Bohr's epistemological framework (after his empirical findings of an inherent discontinuity in measurement ----%> wave-particle duality paradox) ~-> Barad's “causal relationship between specific exclusionary practices embodied as specific material configurations of the world [~= discursive practices, (con)figurations rather than “words"] and specific material phenomena [~= relations rather than “things"]”
(*)position (~ specific physical arguments, [=/= well-defined abstract concepts, inherit attribute of independently existing objects]---> go to critique of ‘positionality’)
“position” only has meaning when a rigid apparatus with fixed parts is used (for example a ruler is nailed to a fixed table in the laboratory ==> establishing a fixed frame of reference for specifying “position.”) --> any measurement of “position” using this apparatus cannot be attributed to some abstract independently existing “object” but rather is a property of the ‘phenomenon’ : ***the inseparability of “observed object” and “agencies of observation”***
--> simultaneous indeterminacy of “position” and “momentum” [*momentum*: material arrangement involving movable parts] [--> deconstructing the material exclusion of “position” and “momentum"]
(*)phenomena: primary epistemological unit, the ontological inseparability of agentially intra-acting “components” (Barad); ontologically primitive relations; relations without preexisting ‘relata’(~= mutual ontological dependencies =/= independent entities)
•(specific) intra-action ==> relata-within-phenomena
•(specific) agential intra-action ==> boundaries and properties of components of phenomena become determinate }~= phenomena
(*)apparatus = phenomena [=/= inscription devices, scientific instruments set in place before the action, machines that mediate the dialectic of resistance and accommodation, neutral probes of natural world, structures that deterministically impose some particular outcome,]
-apparatus: “dynamic (re)configurings of the world, specific agential practices/intra-actions/performances through which specific exclusionary boundaries are enacted”
(perpetually) open to:
•rearrangements
•rearticulations
•(and other) reworkings (--> [in my amazon project:] getting the i[...]
(146)[...notes/Ajayeb notes.txt]%18.5[...]es and properties that stabilize and destabilize
(*)world: a dynamic process of intra-activity in the “ongoing reconfiguring of locally determinate causal structures” [~= contingency] with determinate boundaries, properties, meanings, and patterns of marks on bodies *****
(*)universe: agential intra-activity in its becoming
(*)word: material-discursive practices ==> boundaries are constituted (for example the differential constitution of “humans” and “nonhumans”; @Varinia)
==> meaning (=/= ideational, andisheyi اندیشهای) --> specific material (re)configuring of the world
(*)discourse: that which constrains and enables what can be said, practices that define what counts as meaningful (statement)***
(learning from Foucault, discursive practices are the local sociohistorical [=/= transcendental, phenomenological, ideational] material conditions that enable and constrain disciplinary knowledge practices) *actual historically situated social conditions:
•speaking
•writing
•thinking
•calculating
•measuring
•filtering
•concentrating
•
--> statements + subjects emerge from a field of possibilities =/= statement as utterance of (originating) consciousness of a unified subject
(*)discursive practices: specific material (re)configurings of the world ==> local determinations of boundaries, properties, and meanings are differentially enacted
(*)meaning: ongoing performance of the world in its differential intelligibility (=/= a property of individual/groups of words)
**local causal structures --> one component {effect} is marked by another component {cause} (in their ‘differential articulation’ [~= intelligibility]) }--> in science this is called “measurement”
(question at Juan's work on clay:) (what could challenge?) the representationalism's construal of matter as a passive blank site awaiting the active inscription of culture (<~=> the relationship between materiality and discourse positioned as one absolute exteriority) ~~--> Butler's incomplete reworking of “causality” ==> her (anthropocentric, ensan ashrafe makhlughat انسان اشرف مخلوقات) theory of materiality is limited to an account of the materialization of human body --> the construction of the contours of the human body
(Butler: performativity understood as iterative citationality)
(intelligibility is not always a human-based affair)
(question of ‘agency’ and ‘causality’ at Sana and Hoda:) what possibilities exist (for agency) for intervening in the world of becoming?
@Hoda: there is no geometrical relation of absolute exteriority between (nor an idealistic collapse of) a “causal apparatus” and a “body effected” ----> ****an ongoing topological dynamics that enfolds the spacetime manifold upon itself**** <== apparatuses of bodily prod[...]
(147)[...notes/Ajayeb notes.txt]%18.6[...]◾psychoanalytic theories (Freud, Kenneth Burke, Lacan, N. Abraham)
•hermeneutic and phenomenological theories
•structuralist, semiotic, and tropological theories
•Marxist and sociological theories
•reader-response theories
•poststructuralist and deconstructionist theories (Jacques Derrida, Paul de Man)
•feminist theories (Martha Kenney, Haraway, Stengers, Hayward)
•
•
structuralist: that there are typical formal elements or “deep structures” to narratives --> complex performative dimension between the telling of stories and what is told in them
(Paul de Man:) “The paradigm for all texts consists of a figure (or a system of figures) and its deconstruction. But since this model cannot be closed off by a final reading, it engenders, in its turn, a supplementary figural superposition which narrates the unreadability of the prior narration.”
the analytic experience has a narrative character? psychoanalytic dialogue ‘uncovers’ a certain kind of narrative discontinuity maintained in the analysand's efforts
--> meaningful narrative sequences,
and, recaptured memory : a rhetorical product
...................................
-the dominance of the narrative ‘The Origin’ [Ursprung] when we tell nature story, when we call in nature
-the dominance of the narrative ‘The Zoom’ when we tell nature story, (‘The Reveal’ story)
-
ok, it is 06.03.2017, i need to set up a track of commentary, a monogamous relation with ajayeb
and unload the myth that i am going to do something new:
1st: send super-ego away and cleared out --> no judgment
2nd: call the unengaged secretary to just write
3rd: throw some sort of sequencing on the page
4th: call the clean-up agent
5th: at some point super-ego comes and checks it out
6th: negotiation with the super-ego
r />
(Avital,) start modest and small, listening to my passion, collects some texts or passages that hold this or that motif that i like or am concerned with, go in there and do a rhetorical reading, see what is going on in the language, allow myself be instructed and taught.
7th: wrap around the work, something of an *infomercial,* there i can get a little ego in there, bring myself to the table and situate myself in the world of art/scholarship/thinking/creativity/etc. and say where i am, what question do i bring to the table, what would be my question mark, i am at the table taking my place and this is my question mark, situate myself (=/= autistic, dar-khod-mandegi در خود ماندگی; i can't spin out as kind of rouge and solitary satellite that no one can connect with. i have to make the connections, in a world that is having debates and discursive encounters around my themes. i am *in conversation* --> responding, quoting, tuning,) standing up for myself and[...]
(148)[...notes/Ajayeb notes.txt]%18.8[...]pt sensuous intra- and interchange ==> provocations
(Weaver, Kelley, Weinstein, Hayward, Kier, Franklin:) animal difference announces a radically singular Other marked by sexual differences
“trans-infused apprehensions and engagements with the expansive world of possibility opened up by non-anthropocentric perspectives.”
trans* + animal --> (alternative ways of envisioning) futures of:
•embodiment
•aesthetics
•biopolitics
•climates
•ethics
we have to negotiate the [contaminated concept of] human --(to deal with)--> the persistence of humanism in structures of thought
critical animal studies has(?) the transformative power to interrupt humanism and its sexually differentiated legacy by challenging the boundaries between, and existence of, differentiated, essential kinds.
robust, nondualistic theories of human/animal
Critical Life Studies
•*species panic* (<-- the concept of the homosexual panic defense) {androids: species + trans embodiment}--> **genuine animals** transitivity: “shifting positions on a series of spectrums, where human, animal, and machine bleed into one another” [Huebert]--{"it”: exclusive right of gendered pronouns--"it” ascribed to artificial animals and androids --> the distinction between “genuine” and “inauthentic”; “it” leaves us in a perpetual species panic}
•*animal symbolic* --> origin of the construction of the human located in sexual difference [Nurka]
it seems with ‘human’ one always spring inexorably back to sex --> sexual difference and its origins in the problematic of difference
-individuating difference ==>? prepositional singularities--the potentialities to differ that are not yet stabilized into the categories of an individual
[Nurka > Colebrook] concept of “transitive indifference” transforms the self/other pairing beyond the demands of recognition and relation --> (all-too-often) animal difference serves to secure human sameness [=/= ouroboros abyssal beastliness] --> ontological difference serves only to erect man as the being for whom “the world is nothing more than the arena whereby he recognizes his proper difference,”
•*animal techne* ~~--> Jackass & Wildboyz : animality is viscerally, painfully, and transformatively encountered or enacted by the human body [Seymour], sliding down the animacy hierarchy [Chen], gesturing toward various interconnected trans-(species) corporalities performed in (Critical Life Studies texts and) Wildboyz (=/= elite status of human) --> (Barad's) ethics of mattering : connections of human and nonhuman life always already taking place on bodies*****
transdisciplinarity: a self-adaptive complexity [...] foreground[ing] the transduction of knowledge as it passes across and between the interpretive and methodological planes of composing knowledge. (Ka[...]
(149)[...notes/Ajayeb notes.txt]%19[...]= toward materiality: bumptious liveliness of matter ==> to deracinate life, to depoliticize worldliness]
to host a guest: an ethics of care, a willingness to remain open to a guest without anticipation or expectation
(hospital =) alter the equation of hostile to hostel. Is this what is meant by hospitality?
Leo's angry and productive underbelly
Leo's take on honesty: real and raw
(gardens are full of) grotesqueness and splendor, death and life, delicacy and treachery, softness and sting
transgenerational
regenerations
liminal: a threshold without a value, a doorway without assurance
that false divide between life and death (somebody animating it)
(Eszter's lace-like interiors)
loss ==shapes==> our relationship to the living (@Jassem)
(*ambivalence of loss and remembering* in the) melancholic calculus of the archive: “what is lost can become what is preserved as part of the self”
-as an environment sickens and dies we harbor the loss
(hope =/= salvation)
...learning a new grammar of animacy (with Hayward)
“[...]memories of excess and delight, freaks, fright, and exploitations. Too much sugar. Surprise. And disappointment. Larger than life. Grotesque. Alluring. Captivating. Calling. Their juxtaposition in this contradictory scape of sea, desert, and mountains--surreal”
(the mer-creature) a living condensation and displacement of what people imagined as real
...how little is needed to prompt the imagination: paint, wheels, and wood.
(US/Mexico or land/ocean borders...) a space about who and what cannot move, of who and what falls apart, or of who and what is lost
...................................
(the inter- and trans-action of) learning, playing and thought
in ajayeb what are the:
•animacy hierarchies (--Chen)
•exposed and transparent conditions of possibility (--Hayward) ==> becomings and assemblages
•ontological fixities
•enactment of large-scale fantasies (--Chen)
•
...................................
(Mehran Rad) on description of spring
kofr کفر <--> “nature” (tabi'at طبيعت) <---> bahar بهار <--> bot-khane بت خانه
Manuchehri: نوبهار آمد و آورد گل و یاسمنا باغ همچون تبت و راغ بسان عدنا http://ganjoor.net/manoochehri/divanm/ghaside-ghete/sh1/
Hafez: کنون که در چمن آمد گل از عدم به وجود بنفشه در قدم او نهاد سر به سجود http://ganjoor.net/hafez/ghazal/sh219/
=/= durdastha دوردستها, beyonds
donya دنیا <--> gozar گذر
-->? materialist
Nezami:
بهاری داری ازوی بر [...]
(152)[...notes/Ajayeb notes.txt]%19.2[...]establizing stabilities as the task of artistic research.” I choose to refuse to put what is in flux against what is stable or attempting to stabilize. (I am in alignment with Katie King sharpening for me that) we constantly share our stage, settings, performances, sensoria, reenactments among agencies and species, creating varying stabilities, some fragile, some robust]
*account--synonymous with: description, information, list, reason, record, statement, story, sum, tale
-a contractual relationship
-giving an itemized account of recent transactions and resulting balance (of your metaphors = material-discursive apparatuses that are materializing your found empirical objects)
-accountability is always also about remaking those relations that produced your objects
-detailed explanation of money held in trust, to count, enumerate* -->{telling =? enumerating}
counting your senses
*accountability is about your ‘import’ functions (like in a programming language when you import a library of functions)
--> count: an agent of sorting that separates units or groups of a collection --> list, listed --> to have importance and worth ~-> country ---{? unexpected countries}
--0--> ‘count’ is also a word technologically tethered, origin of computing
(Kirksey > Leigh Star) to begin with the question, ‘cui bono?’ (for whose benefit?) =/= to begin with a celebration of the fact of human/nonhuman mingling
...................................
my Rigs diagrams are ‘swarms’? -a multitude of different creative agents
ajayeb.net (how can it be:) not a website but a “para-site”
•am i creating an ego (for ajayeb) in my ajayeb.net? if yes, that would be interesting how?
topos/topic of hypertext, spatial character of electronic writing
topic [from Greek ‘topos’: a place, in ancient rhetoric used to refer to commonplaces, conventional units, or methods of thought] exist in a writing space that is not only a visual surface but also a data structure in the computer --> Hypertext: “is not the writing of a place, but rather a writing with places, spatially realized topics.” (Bolter < Hubert)
-in my hypertext, which writing materials, cognitive mappings, itineraries of reading, textual stability, loops and reductions are addressed?
•in ajayeb.net the so-called url address or location bar, is itself a control panel, a graphical user interface widget; how did i come to use “?q=” : rhetorics of technologized inquiry in place before i even could think about how do I allow my objects constituted by “?”, “q” and “=” of the language and grammar of internet
•(when i uploaded my hypertext i faced immediately the big data:) google webmasters tools is my first readership, it communicates its reading with me; (did i have a desire to make the hypertext for a machine?) who/what is doing the reading (in the world of big data)? the interpreti[...]
(153)[...notes/Ajayeb notes.txt]%19.6[...]mes near*]
•wonder
•cause ==> ?
•
}--> social bond is always rather sensational*
(Ahmed suggests) thinking through affect as “sticky”: affect is what sticks, or what sustains or preserves the connection between ideas, values, and objects
{ affects as contagious =/= (inside/outside) “outside in” model of emotions (for axample, when we say: atmosphere “getting into the individual”)-->[part of the intellectual history of (crowd) psychology and the sociology of emotions] }--> affect becomes an object only given the contingency of how we are affected
“what we will receive as an impression will depend on our affective situation” --> Julia's post-Lacanian feedback: bodies never arrive neutral
*everything depends on the angle of our arrival* (<-- my point in lecture-performances) ~-> **pedagogic encounter is full of angles** (--> is that why i am becoming increasingly pedagogic?)
(by distinguishing between “did/how it work for you” and “did/how it work for the artist” -->) *internal communication =/= external communication* [what goes on inside the text on the level of fictional mediation is not to be confused with the non-fictional realm inhabited by the reader nor by the author]
(we are facing the right way -->) *aligned =/= alienated* (<-- we are out of line with an affective economy)
***(then how to) share an orientation [, also refuse to share an orientation toward certain things]
[an aesthetic question which is moral. how two of my teachers, Julia and Phil, did this?]
to get along =? to share direction
politics of good feelings
(slide between) affective and moral economies
*how feelings participate in making things (good) <--✕--> germanicity
how bodies turn toward things
[*]affect-->{
•messiness of the experiential
•unfolding of bodies into the worlds
•drama of contingency
“hap” -->{
•happening --> chance
•happiness --> stickiness
}--> contingency of what happens as something good --> *worldy question of happenings*
=/= (21st century) hard work, Aufgabe, happiness as an effect of what you do
happiness is
•intentional: directed toward objects --> phenomenological sense
•affective: contanct with objects
happiness puts us into intimate contact with things, [...] even if that something does not present itself as an object of consciousness (Ahmed) --> *coming and going of objects*
“to be affected by something is to evaluate that thing”
#my Rigs? simulate a course of action of description
•near the object?
•near sphere (<== happiness)
•core sphere
•orientation
--> practical action
•course of action
we come to have our likes, which might even establi[...]
(154)[...notes/Ajayeb notes.txt]%20.5[...]trans-materialities of the creatures of the world, they transgress the sacrosanct divides between techne and episteme
(many creatures of our shared world have) evolved in intra-action with their environment, and old bestiaries, such as ajayeb, critically inhabit a mode of description and affect situated within the intra-activity of technologies of writing and perception
•the creatures of the mud know better not to get caught up in a “geometrical optics of knowing”
we are seeking a different genus of knowing =/= mediating machine, inscription devices, lenses, panopticons, and various other epistemological tools that many science studies and cultural studies scholars fancy. (is that also what Marialena fancies? her list of tools)
[*]intelligibility: an ontological performance of the world in its ongoing articulation
not a specifically human capacity, intelligibility does not require an (usually human) inttelective agent
the problem with design is that designers (as well as scientists and engineers) are busy with building ‘enhanced communication networks’ and principles of ‘usefulness’, in the way they relate to the “forms” of nature
*connections and commitments (come together)*
the copyright symbol © should be a sign not of the right to copy but, if anything, of the responsibilities entailed in producing differential materialization (for whom and at what costs?)*
Barad ♥
(brittlestar, the plant in my room, ajayeb's creatures,) ...their being is a flexible distributed growing and regenerating multi-oriented shape-shifting topologically variant dynamical system of diffraction gratings
(rhetoric of) re-veiling, which provokes the seeming need for a revealing of nature
entanglement --> inseparability --> spatially separated particles in an entangled state do not have separate identities
there is no epmirical evidence of such a disjunction ontologies at a particular scale, “micro-world” and “macro-world”
who insists on “quarantining quantum queerness”?
quarantining scale and time
quarantining Sadra to “his” time, or ajayeb to an older another temporality, and therefore irrelevant for us “today”
[*]scale: intra-actively (re)configured in the ongoing intra-active becoming on space-time-mattering
...................................
Khezr and San'an, the most repeated points of reference in tasavof
like you, Hafez, full of struggle, sensation, love,
our resistance and breakdance
(Mehran Rad:) Hafez preferences on Farsi over Arabic:
Deir دیر / Some'e صومعه
Pir پیر / Sheikh شیخ
Parsa پارسا / Zahed زاهد
Parishan پریشان / Tafraghe تفرقه
moshtaghe bandegi مشتاق بندگی
(~? the advanced lev[...]
(155)[...notes/Ajayeb notes.txt]%20.9[...]g Sadra to “his” time, or ajayeb to an older another temporality, and therefore irrelevant for us “today”
[*]scale: intra-actively (re)configured in the ongoing intra-active becoming on space-time-mattering
...................................
Khezr and San'an, the most repeated points of reference in tasavof
like you, Hafez, full of struggle, sensation, love,
our resistance and breakdance
(Mehran Rad:) Hafez preferences on Farsi over Arabic:
Deir دیر / Some'e صومعه
Pir پیر / Sheikh شیخ
Parsa پارسا / Zahed زاهد
Parishan پریشان / Tafraghe تفرقه
moshtaghe bandegi مشتاق بندگی
(~? the advanced level of) ‘wannabe slave’
...................................
the dangerous suffixial worlders, prehensile adjective-builder, natural-inhabitant-makers of “-ian” or “-i” or “-isch” to the name of a nation/country ==> Iranian, Afgani, etc. --> makes subjects
in the case of the podcast https://soundcloud.com/norient/afghanistan-sucht-seine-musikalische-identitat-podcast listen to the way the story of the Afgani music is told by norient (“music in the globe”, “multi-modally”) --> articulation of western human rights & disarticulation of other ecology of stories
=/= Charles Amirkhanian radio programm Ode to Gravity
...................................
the protector of spiders who dies by the bite of a spider
-susceptible bodies entagled in networks of care, life and death, that are not always harmonious to popular narratives of nonviolence
...................................
ajayeb: mythoepic literature in translation from a Middle Persian corpus
-when i say ‘Middle Persian corpus’ what i actually mean is a shared world of ritual, religion, and mythology between Iranian, Urdu, Turkish, Zoroastrianism in Iran and Vedic Hinduism in India, Indo-European inheritance in ancient Iranian culture, South-Southeast Asian literatures, translations and transcreations (and transliteration) of stories (prose, poetry, drama, epic, jokes, parables, figures [that are not always part of the canon], the irreverent بى ادب, ) in Indian and Southeast Asian contexts,
my project is about learning the ‘how’ of cultivating the ability to fruitfully approach texts from different cultures and pasts
-(to study) the radical poetic force of the Persian texts--in ajayeb
-to become enhanced and enchanted in skills of reading wider ranges of linguistic registers
-to open up an approach to a dauntingly complex region of islamicated thought (not the ideological enterprise of “Islam”, which is usually badly politicized in the historical memory of the West. we could get interested in the economics of corruption and technologies of rule, the evolution of government bureaucracies and classificatory schemes, anti-colonial critique,)
[...]
(157)[...notes/Ajayeb notes.txt]%21[...]practices in which all possible elements of the process must be understood as active and creative (--> # equipment list)
*“to take seriously" = to accept at a fundamental level the truth of a claim and to doggedly follow its consequences
(form an ontological and conceptual perspective)
(--> dogs follow consequences)
(indigenous thought is treated as a theoretical discourse on the nature of reality =/= an interesting interpretation of it)--> to take seriously the indigenous metaphysics of multinaturalism [or ajayeb] as a philosophical intervention : to trace out its effects on [our] concepts
multiculturalism: a single objective universe and many cultural interpretations of it
multinaturalism: multiple universes and a single mode of interpretation (Viveiros de Castro)
==> perspective =/= a different “point of view” on (the same way of knowing or seeing) qualitatively different worlds }-->* situated knowledges, #elephant parable
no: no --> de-historicizing effects of imposing psycho-cognitive shamanic models of art
no --> purely cognitive significance (of...)
*miniature: a ritual activity, a grave offering, a sympathetic magic, a capture of the power of the original
--> common stories about how miniatures can be interpreted in archaeology
(ontological research approach)_
scale is utterly important because “careful attention to alternative ontologies of scale introduces new interoretive possibilities for...” (Alberti)
*ontology: the sense of a real, solid world
for example the question of “the substance of the world”, everyone has answered that already (reiterating that which makes sense) ==> concept of real --(invent)--> *cosmology (<-- this is not a relativizing gesture) ==(force)==> production of new concepts and materialities
@Eszter: importance of asking the right questions: unless we do, the answers make no difference (Grosz)
scopes and scales ()--> “dimensionally manifold weave of knowledge worlds” (Haraway + Katie) are at stake in:
•science display
•TV series
•ajayeb
•pet video
•emergent transdisciplinary scholarship
•transmedia commercial apparatuses
•
*with reading/enacting ajayeb what is at stake is the “effectivities in realizing knowledge stories” --> epistemological affects
[*]scale
•operates through intensity and not size
•emergent and performative (Jones), (juxtapositions of) scales ==> “interesting psychological and phenomenological effects”
•a flat approach to scale does not separate the social and material, or the micro from the macro ==> [*]size: (emerges as a possibility, as) one means of enacting the potential of another scale; accidental effect of intensity: materialization of intensity and excess ==> humanity*[...]
(158)[...notes/Ajayeb notes.txt]%22.4[...] objective universe and many cultural interpretations of it
multinaturalism: multiple universes and a single mode of interpretation (Viveiros de Castro)
==> perspective =/= a different “point of view” on (the same way of knowing or seeing) qualitatively different worlds }-->* situated knowledges, #elephant parable
no: no --> de-historicizing effects of imposing psycho-cognitive shamanic models of art
no --> purely cognitive significance (of...)
*miniature: a ritual activity, a grave offering, a sympathetic magic, a capture of the power of the original
--> common stories about how miniatures can be interpreted in archaeology
(ontological research approach)_
scale is utterly important because “careful attention to alternative ontologies of scale introduces new interoretive possibilities for...” (Alberti)
*ontology: the sense of a real, solid world
for example the question of “the substance of the world”, everyone has answered that already (reiterating that which makes sense) ==> concept of real --(invent)--> *cosmology (<-- this is not a relativizing gesture) ==(force)==> production of new concepts and materialities
@Eszter: importance of asking the right questions: unless we do, the answers make no difference (Grosz)
scopes and scales ()--> “dimensionally manifold weave of knowledge worlds” (Haraway + Katie) are at stake in:
•science display
•TV series
•ajayeb
•pet video
•emergent transdisciplinary scholarship
•transmedia commercial apparatuses
•
*with reading/enacting ajayeb what is at stake is the “effectivities in realizing knowledge stories” --> epistemological affects
[*]scale
•operates through intensity and not size
•emergent and performative (Jones), (juxtapositions of) scales ==> “interesting psychological and phenomenological effects”
•a flat approach to scale does not separate the social and material, or the micro from the macro ==> [*]size: (emerges as a possibility, as) one means of enacting the potential of another scale; accidental effect of intensity: materialization of intensity and excess ==> humanity***
•is about intensity and excess --> potential for visibility/invisibility and proximity to the original condition of undifferentiated, intensive difference (~=? hayula; perfect formless form)***; intensive different “h” of hayula هیولا...
◦ه
◦ه
◦ه
◦ه
Alberti argues for a form of ontological symmetry between the theory we bring to bear on our evidence and the way that material acts as evidence (@Seba)
*[mesopotamia] chronically unstable bodies
a corpus of zoo-anthropo-biomorphic artifacts and traps
anthropomorphism manifest in distorted corporeal form[...]
(159)[...notes/Ajayeb notes.txt]%22.5[...] of real --(invent)--> *cosmology (<-- this is not a relativizing gesture) ==(force)==> production of new concepts and materialities
@Eszter: importance of asking the right questions: unless we do, the answers make no difference (Grosz)
scopes and scales ()--> “dimensionally manifold weave of knowledge worlds” (Haraway + Katie) are at stake in:
•science display
•TV series
•ajayeb
•pet video
•emergent transdisciplinary scholarship
•transmedia commercial apparatuses
•
*with reading/enacting ajayeb what is at stake is the “effectivities in realizing knowledge stories” --> epistemological affects
[*]scale
•operates through intensity and not size
•emergent and performative (Jones), (juxtapositions of) scales ==> “interesting psychological and phenomenological effects”
•a flat approach to scale does not separate the social and material, or the micro from the macro ==> [*]size: (emerges as a possibility, as) one means of enacting the potential of another scale; accidental effect of intensity: materialization of intensity and excess ==> humanity***
•is about intensity and excess --> potential for visibility/invisibility and proximity to the original condition of undifferentiated, intensive difference (~=? hayula; perfect formless form)***; intensive different “h” of hayula هیولا...
◦ه
◦ه
◦ه
◦ه
Alberti argues for a form of ontological symmetry between the theory we bring to bear on our evidence and the way that material acts as evidence (@Seba)
*[mesopotamia] chronically unstable bodies
a corpus of zoo-anthropo-biomorphic artifacts and traps
anthropomorphism manifest in distorted corporeal forms and appendages ضميمه
all sorts of dualism are at work in the archaeological imaginary of the region from Amazon to the Andes
marking a body =/= representation of that act
Alberti's arguments”
•the fantastic forms, bulges, protuberances برامدگى, and other modifications of bodies and pots express a general concern with “shoring up” or “fixing” a world conceived of as inherently volatile فرار --> bodies (pots and people) were considered “chronically unstable”* {pots --> intentional activation of affective capacities in the clay; pots and bodies are “grown” in he same way}
•chaotically scale-changing, their scale is one of intensity and excessiveness (--> figure-ground relationship between visible/invisible, body/soul)
*perspectivism: all species potentially share a way of knowing with humans. their “essence” or “soul” is human : they see themselves as human and others as animals
*to occupy a body = to have a perspective on the world*
•an intensive difference that carries the human/nonhuman difference to t[...]
(160)[...notes/Ajayeb notes.txt]%22.5[...]n cosmology --presume--> singular distinctiveness of minds ==> solipsism[= potentially absolute singularity of minds ==> fear that we will not recognize ourselves in our “own kind”; solipsism: ‘natural similarity of bodies =/=> a real community of spirit'] --multiculturalism--> spiritual: the locus of difference ==> theme of spiritual conversion
=/= bodily metamorphosis
(a traditional problem in the West:)
*how to connect and universalize*
individual substances are given, while relations have to be made
=/=
(Amerindian problem, and problem of ajayeb:)
*how to separate and particularize*
relations are given, while substances must be defined
transformation ==> nature <=/= creation
transference ==> culture <=/= invention
*culture = acculturation*
*exchange = transformation of a prior exchange event*
*to act = to response*
poiesis (creation/production/invention model of action ==> objectification: question of ‘documentation’ in art) =/= praxis (transformation/exchange/transfer model of action ==> subjectification: question of ‘what is/has changed?’)
story of “we had to steal fire from a divine father”
(god forbid the origin of our abilities be animal or queer)
mythology: a discourse on the given, the innate
myth: that which must be taken for granted
affinity and alliance --> exchange (amerindian)
parenthood --> creation/production (modern western)
-the “exchange” (=/= “parenthood”) that Viveiros de Castro talks about fits seamlessly with capitalism's free exchange of knowledge
warrior/shaman/artist --> conductors of perspectives
relative
relational
enmity: full-blown social relationship, extreme exchange
schema of difference
(Amazonian cosmology:) generic attributive proposition = cannibal proposition
==> self: gift of the other (=/= hylomorphism: an active usually exclusively human subject confronts an inert and naturalized object)
**cosmology (~ the hyphen between nature and society is social) =/= naturalism (~ relations between society and nature are natural)**
we are body-objects in ecological interaction with other body-forces
-question for Viveiros de Castro: what would be then the “exchange” between Amerindian perspectivism and Western naturalism? (not only that “we” should learn from Amerindian perspectivism but) what they can learn from us?
European ontology: unextended thought and extended matter (--> Iron Man)
going from questions of representation --to--> questions of ontology
simplification of ontology (--> objects pacified and silenced) ==> complication of epistemology (--> subjects proliferate and chatter) [--> “discursive practices” and “p[...]
(161)[...notes/Ajayeb notes.txt]%23.8[...]hese distributed agencies (with problems and possibilities) are also necessary in art research ([Katie King:] and in scholarly knowledge production), (building, creating, constructing, laboring means to learn how to become sensative to the contrary requirements, to the exigencies اقتضا, to the pressures of conflicting agencies where none of them is really in command; Latour)
‘industrial model of distributed production’ <--> ‘a version of the responsibilities and pleasures of professional and intellectual autonomy’
-TV shows are animated with folks from our time who invite audience identification as “us”: we are the viewers mentally enacting [~ playing at, reenacting, experimenting, speculating, trying to provide evidence for] various understandings of the so-called past***
melodramas of reenactment and experimentation ==> professional knowledges are elevated, while their bondaries threatend
in the production of an ‘object’ things (and meanings) get lost, they might be registered in “interference”
*anachronism, anachronistic --> #sleep-walking
“slippages in time” within the past as well as between “us” and the past
desire for tales of progress, with some particular “us” on top ~ chronology as essential origin {what we see often in technology tales such as Lucy (2014) or X-Men opening scenes}=/= to mix up who counts as “us” {what i have been trying to do, mixing up with Iran, Germany, etc.} to offer different timescales
•local details that animate generalizations
•archival labors dramatized and experienced as immediacy
•transparency of the material limitations of selection
spectacle of production
critique of the living-history ethos
giving science war pep talks... [TED]
(don't!)
[*]witnessing: “root of the experimental life”
[*]science: important and witnessable
freestanding photo-figures of scientists that work to situate and create scales of importance
commenting and making alliances across space-time with other figures
_[audience and markets]_
audience polyphony
audience and markets shift and converge in [flexible knowledges] complex address of multiple audiences, in that contradictory nest of niche political and epistemological “markets”
(**the story of the ‘interactive’:) “rich contradictory nestings permit an require visitors to select among possible salient narratives by animating differently layers of locals and globals”
to call oneself in and out of allience and its classifications, that *momentary universalism* shades into other ranges of affiliation and disaffiliation (*)
[...] --> [ ? ] --> salience --> tangible --> literal --> experimental
...................................
conceptualize the intensities of f[...]
(162)[...notes/Ajayeb notes.txt]%24.1[...]ey all begin their explanations with sexuality, add a dynamic of culturla repression, and then attempt to liberate again the personal and collective body
civilization = body politic
(in iran:)
personal body =/= social body }--> both not natural
(a fundamental human condition:) through labor, we make ourselves individually and collectively in a constant interaction with all that has not yet been humanized ♥
[animal body politic]
[the science of animal]
animal sociology (in fables since millennia [--> Kelile Demne stories of natural basis of cultural cooperation and competition]):
•construction of oppressive theories of the body political
•science of animal groups
•a tool in the reproduction of world
•enhancing material power
*animals* (played an importan role in)
•the project of human engineering: the project of design and management of human material for efficient, rational functioning in a scientifically ordered society (or in belief communities)
--> animals were/are:
1- plastic raw material of knowledge (subject to exact laboratory discipline)
2- having special status as natural objects that can show people their origin [--> Attenborough's civilizer films], and therefore their prerational, premanagement, precultural essence
***animal societies have been extensively employed in rationalization and naturalization of the oppressive orders of domination in the human body politic***
3- naturalization of patriarchal division of authority in the body politic and in reduction of the body politic to sexual physiology [--> Tehran's mice cannibalistic libido]
--> animal science of the body [<-- is important for everyone]
we might free nature in freeing ourselves
become aware of “fallacies of the claim to objectivity” and not to “permit facile (باسانى قابل اجرا) rejection of scientific discipline”
we cannot dismiss the layers of domination in the science of animal groups as a film of unfortunate bias or ideology that can be peeled off the healthobjective strata of knowledge below
if you are not freeing others, in freeing yourself, your freedom is total bullshit
(Sina)
for him intelligence is the perfect expression of evolutionary position ==> experimental comparative psychology --> intelligence test --> species, racila, and individual qualities were fundamentally tied to the central index of intelligence
#merchant
*entrepreneur in primate studies* --> (merchant seeing himself) working to foster a rational society based on science and preserved from old ignorance
[transformation of human sex into a scientific problem]
-trading sex for “privilege”:
primate intelligence --allowed-[...]
(163)[...notes/Ajayeb notes.txt]%24.3[...]]
--> animal science of the body [<-- is important for everyone]
we might free nature in freeing ourselves
become aware of “fallacies of the claim to objectivity” and not to “permit facile (باسانى قابل اجرا) rejection of scientific discipline”
we cannot dismiss the layers of domination in the science of animal groups as a film of unfortunate bias or ideology that can be peeled off the healthobjective strata of knowledge below
if you are not freeing others, in freeing yourself, your freedom is total bullshit
(Sina)
for him intelligence is the perfect expression of evolutionary position ==> experimental comparative psychology --> intelligence test --> species, racila, and individual qualities were fundamentally tied to the central index of intelligence
#merchant
*entrepreneur in primate studies* --> (merchant seeing himself) working to foster a rational society based on science and preserved from old ignorance
[transformation of human sex into a scientific problem]
-trading sex for “privilege”:
primate intelligence --allowed--> sexual states --stimulate--> the beginnings of human concepts of social right and privilege
physiology <--economic--> politics }--> scientifically confirmed to life at the organic base of civilization
sex-linked differences,
the primacy of sex in organic and social processes,
scientific managers over women's lives
monkey and apes as:
•natural objects
•unobscured by culture
•organic base in relation to which culture emerged
--> *human engineering*
(Haraway naming those) scientific networks crucially determined who did science and what science was considered good
(#sohrevardi)
Darwinian conception of natural political economy of population
(in Attar, Kelile Demne, Ajayeb, i am hunting for) *** early systems theory *** --> providing the technical base for (different claims such as:) the claim to scientific maturity of the social sciences based on concepts of culture and social group
“he removed the putative head from the collective animal body.” --> animal body politic
--> society was derived from complex interactions of pairs of individuals, understood and measured by psychological techniques, which constituted the social field space. one looked for axes of dominance as organizing principles on both the physiological and psychological levels
--> the theory of the function of male dominance nicely joins the political economy aspect of the study of animal behavior and evolution:
•competition
•division of labor
•resources allocation model
with the social integration aspect:
•cooperative coordination through leadership a[...]
(164)[...notes/Ajayeb notes.txt]%24.4[...]s body of sound is its specific particular flesh, sonic texture --> **making the language more markedly like the world** [a trail, pathway through a wood of sounds, an unmistakably specific landscape, loyal to the local]
[*]synesthesia: occasion of excitement, a skein of complicated perception, (sort of a literary technique,) something like a snapshot of the image-making mind at work --> superimposition of both events and of senses (and of scenes?) ==> a consciousness
(aim of many artists:) “to form the sensorium, the sphere of perception in which we dwell” @Hoda =/= (Doty suggests:) it is work to sort them out (what sorts out senses? question @Hoda, she must learn: an accurate rendering of an idiosyncratic process of sensory overlap and association)
[*]لحن tone: special effects, evoking a ‘moment of’ ... intense statement of feeling ==> a concretely descriptive feeling
[*]questions are always a little more trustworty than answers (?) -- sometimes things said do not take the *rhetorical form of a question* [--> in apass i was training to be able to capture those kind of ummarkedly questions] --> something said (described) with room for indeterminacy ///*convex mirror* (Doty's refractive thinking)
[*]فعل verb, the descriptive force of the right (hardworking) verb, a kind of muscular concreteness. sometimes verbs gain descriptive force when other parts of speech are newly cast in active roles
*invocation = directly addressing the thing creates a sense of immediacy and of connection
*thou, with its suggestion of divinity or beloved --> prayer
*hectic: uncomfortable alliance, inharmonious, something that might set the teeth on edge
*destroy --> a death-steeped perception that reads the wind as a “destroyer”
*world of fused duality
‘and’ --> the signature element of a place, of a landscape, the conjoined body : the animate and the inorganic as one thing
*the project of being alive* (is little understood)
([my project is perhaps] to become) a person whom the ancient world is remarkably vivid*** ♥
to have gossiped about figures of ancient Persia
to believe that the *world is queer* (=/= Mobed, Foad, Reza)
(we need -->) a window of doupt through which all creative possbility comes into being
(Forster:) “[...] standing absolutly motionless at a sight angle to the universe”
(queer =?) an oblique مورب position in relation to the real (=/= buisiness as usual)
queer to be interested in what can't be packaged or sold in the marketplace
queer to enjoy the fundamentally useless, contemplative pleasure of (poetry, ajayeb, etc.)
description --> *providing the particular evidence of specificity*
not everything can/need to be described --> **the choice of what to evoke**, to make any scene seem ‘real’ vagheyi. look at [...]
(165)[...notes/Ajayeb notes.txt]%25.3[...]ironment’ has no place in Cartesian physics)
*individuals occupying distinct points in space* --> they cannot act without joing their action [”?!” --> i am very conscious (and suspicious) about that which i feel that i don't understand --> what kind of nununderstander is at work here?]
Newton imported “milieu” into biology
action of an environment
[material racism -->?] (a fluid) strictly defined by its physical properties
•(Lamarck [taking from Newton the *physico-mathematical model of explanation*]:) environment/milieu: set of actions exerted on the living being from outside, “influencing circumstances”
physico-mathematical model of explanation (of living/dead beings) =/=? psycho-material model of explanation
(what would Machiavelli think of mileu?)
animal ethology, habits of animals describable as distinctive and specific characteristics
epistemology: **historical psychology of knowledge**
[*]historicity: should the fact that two or several leading ideas are combined at a given moment in a single theory be interpreted as the sign that (although they may seem to be quite different when subject of analysis) they ultimately have a common origin whose meaning and often even existence are forgotten when they are considered separately?
(Canguilhem beautifully brings the question of epistemology into his terms)
the *origin* ==commands==> the *meaning* ==commands==> the *use*
Comte's general biological theory of the environment
Comte employing a neologism --> “the fluid in which a body is immersed” (--confirming--> the mechanical origin of the notion,) “the total set of external circumstances necessary for the existence of every organism” [=/= Barad's intra-active model of explanation]
==> (rhetoric of) *dialectical conception of the relations between the organism and the environment* --instances such as “suited/adapted organism” and “favorable environment” [=/=? affordance theory]
Comte seeking a guarantee of his dialectical connection in the Newtonian principal of action and reaction:
organism --> variable
environment --> function
theory of the environment in Comte: (strictly mechanistic meaning of the word...) world --to--> man
Comte --> Lamarck: “milieu = circumstances = surrounding environment” ==suggest==> intuition of a *centered or focused formation* --> circle, sphere
***circumstances and surroundings still preserve a symbolic value, but milieu forgoes reference to any other relation other than that of a position forever denied by exteriority --?-->
چو پرگار میشدم...
چو نقطه...
گرد...
now refers to befor, here to its beyond, and so on without cease***
(in iranian poetry) environment: a pure system of relations without supports
*}==> [...]
(166)[...notes/Ajayeb notes.txt]%25.7[...]
Comte --> Lamarck: “milieu = circumstances = surrounding environment” ==suggest==> intuition of a *centered or focused formation* --> circle, sphere
***circumstances and surroundings still preserve a symbolic value, but milieu forgoes reference to any other relation other than that of a position forever denied by exteriority --?-->
چو پرگار میشدم...
چو نقطه...
گرد...
now refers to befor, here to its beyond, and so on without cease***
(in iranian poetry) environment: a pure system of relations without supports
*}==> environment: a universal instrument for dissolving *individualized organic synthesis* in the anonymity of universal elements and movements
(for example) metamerism of fish: “fish do not lead their lives themselves, the river has made them lead it, they are *persons without personality* (<== strictly mechanistic use of the notion of environment [<-- Descartes beast machine])
Lamarck: the environment dominates and control the evolution of living beings through the intermediary of *need*(= a subjective notion entailing reference to a positive pole of vital values)
(for Lamarck:) life and environment (which is unaware of it ~(Lamarckian *vitalism*:) ‘there is an originality of life of which the environment takes no account’) are two series of asynchronous events ==>
[*]adaptation: life's renewed effort to “stick” to an indifferent environment
[*]being: the effect of an effort [--?--> striving]
(--> this asynchronicity ==> “us” and “place”)
==> environment does nothing for life --Bichat--> “life: set of functions that resist death” (~-> tales of survival in America sci-fi TV series)
life resists solely by changing its shape in order to survive
Darwin explaining the ‘appearance of new forms’ conjunction of two mechanisms:
1- mechanism of the production of differences ~ variation
2- mechanism of the reduction and criticism of these produced differences ~ vital competition and natural selection
(for Darwin the fundamental biological relationship:) the relationship of the living being to other living beings --> precedence over environment conceived as a set of physical forces
-competition of forces
-accidental morphological variation
(for Darwin:) ‘to live' = to submit an individual difference to the judgment of the set of living beings ~= *die or be part of the jury*
monstrosity: the rule
originality: provisional ordinariness
finalism --Darwin--> selection
***both Lamarck and Darwin denounce finalism and celebrate mechanism
(both, [complementary] biologists to whom) life appears as a datum which they seek to describe without being too concerned about accounting for it analytically [--> not accouting for the analyticallity of their objects?]
Lamarck --> (thinks of life in terms of) *[...]
(169)[...notes/Ajayeb notes.txt]%25.7[...] ~(Lamarckian *vitalism*:) ‘there is an originality of life of which the environment takes no account’) are two series of asynchronous events ==>
[*]adaptation: life's renewed effort to “stick” to an indifferent environment
[*]being: the effect of an effort [--?--> striving]
(--> this asynchronicity ==> “us” and “place”)
==> environment does nothing for life --Bichat--> “life: set of functions that resist death” (~-> tales of survival in America sci-fi TV series)
life resists solely by changing its shape in order to survive
Darwin explaining the ‘appearance of new forms’ conjunction of two mechanisms:
1- mechanism of the production of differences ~ variation
2- mechanism of the reduction and criticism of these produced differences ~ vital competition and natural selection
(for Darwin the fundamental biological relationship:) the relationship of the living being to other living beings --> precedence over environment conceived as a set of physical forces
-competition of forces
-accidental morphological variation
(for Darwin:) ‘to live' = to submit an individual difference to the judgment of the set of living beings ~= *die or be part of the jury*
monstrosity: the rule
originality: provisional ordinariness
finalism --Darwin--> selection
***both Lamarck and Darwin denounce finalism and celebrate mechanism
(both, [complementary] biologists to whom) life appears as a datum which they seek to describe without being too concerned about accounting for it analytically [--> not accouting for the analyticallity of their objects?]
Lamarck --> (thinks of life in terms of) *duration*
Darwin --> (thinks of life in terms of) *interdependence*
Darwin's biogeographical environment =/=? Lamarck's environment
Humboldt (and Ritter) --> (19th century) geography: a science conscious of its method and its dignity
(naturalist traveler -->) *Humboldt's “Kosmos” [~ synthesis of knowledge, not aiming to be encyclopedic, but strives ***to arrive at an intuition of the universe***] combining:
•(“oikoumene” tradition of Greek geography:) *the science of the entire human world* [--> ajayeb]
•(“mathematical geography” founded by Eratosthenes, Hipparchus, Ptolemy:) *the science of coordination of human space in relation with the celectial configuration and movements* [--> Olearius]
}==> Earth [considered as a whole]: (stable support for the) *فراز و نشيب vicissitude of history* --> ‘terrestrial space + its configurations’ : object of geographical, geological, sociological, biological knowledge
(Humboldt) applied a whole system of barometric, thermometric in his investigation. *division of plants* according to different climates ==> “botanical geography” & “zoological geography”
history of the Weltanschauung
**[...]
(170)[...notes/Ajayeb notes.txt]%25.8[...]t receives and what they make of it)
process of reduction:
(ajayeb --to-->) biology --to--> behavior --to--> neurology --to--> energetics (--to--> electronics)
the perfect work of behaviorist psychology: construct man as a machine reacting to machines
Condillac's fable of the statue: in the rose's perfume, the statue is the rose's perfume ==> living organism = respond to sensory stimulation (the physical mileu, light and heat, carbon and oxygen, calcium and gravity)
(Canguilhem asking) where is the living being? <-- Kohn
==> subjects “taking action” =/= objects “in movement”
we see individuals --but--> these are objects
we see centers --but--> these are environments
we see machinists --but--> these are machines
environment of behavior --coincides-with--> geographical environment --coincides-with--> physical environment
“in a human environment, man is obviously subject to a form of determinism, but it is the determinism of artificial creations in which the spirit of invention which calls them into existence is alienated.”
*psycho-technique of engineers*
...to grasp the presence in man of his own originality --> @Maarten, Mobed
as an irreducible center of resistance
“man, even when subordinated to the machine, never manages to grasp himself as a machine. his efficiency is greater the more he is aware of his central situation with regard to the mechanisms intended to serve him” [<-- *a bad story (of The Terminator, The 100, The Magicians, etc.)]
(Darwin, Laeb's) pragmatism: generalization of the notion of adaptation to the theory of knowledge
reference of organis movement to the organims itself as essential
(prepared by Kantor, Tolmann's) teleological behaviorism: recognizing the sense and intention of animal movement
(where, for whom, the individuality of the living organism stops?)
•at its ectodermic borders
•at the cell
•
cell: an environment of infra-cellular elements, it lives in an internal environment which sometimes has the dimensions of an *organ* and sometimes of the *organism*
Uexküll --> Umwelt =/= Umgebung =/= Welt
•*Umwelt* distinguishes the environment of behavior specific to an organism
•*Umgebung*: the ordinary geographical environment
•*Welt*: the universe of science
Umwelt ~ the specific environment of behavior (for the living being): a set of excitations
to be effective it must be anticipated by an attitude of the subject ~ ‘if the living being is not seeking, it won't receive anything’
Buffon & Lamarck --> time and favorable circumstances gradually constitute the living
=/= Uexküll --> time and favorable circumstan[...]
(171)[...notes/Ajayeb notes.txt]%25.9[...]r />
•*Umgebung*: the ordinary geographical environment
•*Welt*: the universe of science
Umwelt ~ the specific environment of behavior (for the living being): a set of excitations
to be effective it must be anticipated by an attitude of the subject ~ ‘if the living being is not seeking, it won't receive anything’
Buffon & Lamarck --> time and favorable circumstances gradually constitute the living
=/= Uexküll --> time and favorable circumstances are relative to such and such living beings
==> Umwelt: an elective sample in the Umgebung }--> milieu
environment: “man's Umwelt” ~ the ordinary world of his perspective and pragmatic experience
*human suject: creator of techniques and values
==> animal's Umwelt: a centered environment/milieu relative to this living being as essentially a subject of vital values
a subjectivity at the root of this organization --> شپش shepesh tick
Uexküll story of the tick --> *mechanical theory of the reflex*
...the animal may remain completely indifferent and insensitive for a considerable length of time to all the excitations of an environment like a forest, and that the only excitation that is capable of triggering its movement, to the exclusion of any other, is the odor of rancid butter.
--> *an organism is therefore never equal to the theoretical totality of its possibilities
organism =/= preferential behavior
reversal of organism-environment relationship:
•“the meaning of an organism is its being” (Goldstein)
•“the living being's acquisition of its form” (Mendel)
•“the environment is not an agent of formation strictly speaking, but rather of realization” (Brachet)
•
(Soviet) ambition of complete domination of nature and limit the possibilities of an intentional alteration of living species
*which stories of life and why emphasize the separation of the organism from the environment (and make this separation intuitive and ready-to-hand)? [--> ajayeb]
(Lamarck focused on the point where) life coincides with its own meaning, where through sensibility the living being is positively or negatively *situated absolutly in existence* --> ***the indivisible totality of organism and environment*** [<-- Barad has to say a lot about that]
for Lamarck:
“circumstances” and “ambience” spherical, centered arrangement
astrological conceptions ==> “influence” and “influencing circumstances”
(in 18th and start of 19th century:) geographical + astronomical + astrological ==> [*]climate: the changing aspect of the sky + the influence exerted by the sky on the Earth
--> ajayeb-e climate
--> ajayeb-e moon
--> Olearius's anthropogeographical mechanics (<== Newton's celectial mechanics)
[*]geography: (for the Greeks)[...]
(172)[...notes/Ajayeb notes.txt]%26[...]logy ***
[رواقی stoic: deterministic understanding of a universe (overseen by a god and governed by reason), integrity of character (--> walking erect), psychological independence from society, self-control and detachment, indifference to pleasure or pain ==> “clear thinker"]
}---> ***theory of universal sympathy*** [~/=? ajayeb] : vitalist intuition of universal determinism ==> geographical theory of environments (= milieu): biocentric conception of the cosmos (crossed over the Middle Ages to bloom in the Renaissance)
the idea of the cosmos:
(with Copernicus and Kepler:) Earth of living beings and man : the privileged center of reference of the ancient world
**(with Galielo and Descartes -->) two theories:
•a centered qualitative space in which the mi-lieu is a center
•a decentered homogeneous space in which the mi-lieu is an intermediary field
need for expansionist security + requirements of scientific knowledge
Pascal --> we drift over a vast mileu ["we are floating in a medium of vast extent"]
he needs a place to contain him
he needs time to exist --> *durer*
(Pascal's) image of the world as a *finite totality* --> a permanent myth of originally Neo-Platonist mystical thought in which the intuition of the spherical world centered on and by the living being is combined with the already heliocentric cosmology of the Pythagoreans
(Newtonian:)
space --> means of God's omnipresence
ether --> support and medium of forces
*empiricism hides the theological foundations* ==Canguilhem==> the natural philosophy which is the source of the positivist and mechanistic conception of the environment in fact turns out to be supported by the mystical intuition of a sphere of energy whose central action is identically present and effective at every point
a story: the ideal of the objectivity of knowledge requires a *decentring of the view of things* <-- seams normal to any find formed in the mathematical and physical discipline
(Canguilhem > Haldane:) man's specific environment is the world of his perception, that is to say, the field of his pragmatic experience in which his actions, orientated and governed by values immanent to tendencies, separate out qualified objects and situate them in relation to each other and all of them in relation to himself (---> go to Barthes's discussion on the notion of operative language/tool)
--> that is why we need a different language to relate to environment
the inhuman environment =/=? ajayeb
kinds of “recognitions” that were established by disqualification of all specific subjectively centered environment [such as ajayeb], including that of man, as vital illusions or errors
*ajayeb = (one of many past) *centers of organization, adaptation, and invention* (now dissolv[...]
(173)[...notes/Ajayeb notes.txt]%26.1[...]'preserved’ in gene banks while their multispecies landscape are destroyed
i want Sana to become a researcher able to know something more about the cultural construction of gender, species, and binds--rather than “freeing” women from their gender, dogs from humans, slaves from masters--which will lead only to the constitution of autocratic liberalism made in the image of human free will and guardianship, another master program...
!?how can i say “let's stay in the prison and study” ...well, maybe i can't
#harem, the question of women confinement (usually at the center of a beautiful dream of order and plenty)
-how can i start and cultivate affection and appreciation for interspecies relations in Tehran today? (--> ways and methods)
-how with my chaotic and extremist iranian freedom-fighter friends we could become allies? (--> network)
-what is my evidences, examples, samples of the lived experience in Tehran? (--> data, stories that stick)
a dichotomy of analysis:
•species found inside human body --> discourse of cohabitation and interdependency
•species found outside human body --> discourse of human impact, management, and control
Engels's just-so story of private property: origin of property was in herds ==> male control of reproduction in human families
cereal domesticated human
in the near east a shift towards gathering multiple small-grain grasses is associated with the 10000 years before domestication
focus on landscape --to--> focus on crops
across Eurasia the rise of state (and their specialised civilization) is associated with the spread of intensive cereal agriculture
(Tsing > Connor)
a political configuration:
states encouraged sedentary, stable farms, family-based households, and guaranteed the forms of family property and inheritance (that drew lines within and between families) ==> both women and grain confined and managed to maximise fertility
--Engels--> interspecies love affair
it was in the 19th century that standardization became itself the “modern standard”
[*]plantation: ordered cropping systems worked by non-owners and arranged for expansion
==>
•deepen domestication
•reintensifying plant dependencies
•forcing fertility
superaboundance of a single crop (without the ‘love’ [connector romance of people, plant, place] that was key in state-endorsed cereal agriculture)
(in plantation) the plants were exotic and labor was coerced slavery
only with **hierarchy and managed antagonism** in place enormous profits (+ complementary poverty) could be produced
plantation produced the wealth and the modus operandi that allowed Europeans to take over the world
(not technologies and resources, rather) *plantation system [...]
(174)[...notes/Ajayeb notes.txt]%26.4[...]**hierarchy and managed antagonism** in place enormous profits (+ complementary poverty) could be produced
plantation produced the wealth and the modus operandi that allowed Europeans to take over the world
(not technologies and resources, rather) *plantation system made the navies, science, and industrialization possible*
taking the alienation of people (from their crops) for granted
==> human subspecies were formulated and enforced : biology came to signify the difference between free “owner” and coerced “labor” --> racial divisions were produced and reproduced in each dowered marriage and inheritance
-poor families needed more labor, particularly where child labor kept many adults alive
-privileged families were charged with the advancements of the race, women must bear its heirs --> late 19th century discourse of scientific hygiene and eugenics اصلاح نژاد informed white women's species segregation
{ boundaries of home = boundaries of love }--> fetishization of the home as the space of purity and interdependence ==> extra-domestic intimacies (within/between species) =
•archaic fantasies (the community, small farmer, etc.)
•passing affairs (feminism, animal rights, etc. )
+
outside the home = domain of economic rationality and conflicting individual interests
--> mid 20th century allowed other species accepted: pets are models for family devotion. but the model of the loving and the beloved pet does not spread love; it holds tight inside the family (-Tsing)
[biosocial plan:] other people & other species are judged by their ability to live up to one standard of domestic intimacy (USA or iran):
they love their children and pets ==> imagine themselves as compassionate and moral --> makes them ‘good people’ ==> equip them to make decisions for the whole world ==> moral hierarchy (~ your goodness is qualification for global goodness) ==> other people & other species are judged --> project to improve the world ==> *collateral damage is unfortunate but not inhumane*
urban jungle
jumble of diversity + imperial planners
excessive teams
technique of unmapping, for separating paired projects and effects and places and things. (for example unmap state and capital from diversity places)
•spread obscurity
•to know something from disordered edges (=/= ptoductive edges)
•what grows in the seam (to begin with)
•pleasure of variety beyond the domestic
•how places are differentiated and specific
...................................
Global Futures
(a game of) possibilities of contingent connections
a game that develops our ideas of the productivity--for better or worse--of contingency
a game to appreciate contingent connections [=/= stale and dangerous predictions (==> mithridatism)[...]
(175)[...notes/Ajayeb notes.txt]%26.5[...]ophy
•entropy: energy no longer available for doing mechanical work (--> random ~=? violence)
•atrophy: the material, sensory labor of attending to loss, ***labor of looking at damage***
wasting away; withering; decrease in size caused by disuse
the feeling of being in the middle of something dirty, inevitable, watching it unfold
[deculturation: making a culture ‘previous']
(~ the imapct of capitalism/colonialism on indigenous)--> [nightmare image of social entropy] destablizing effects of non-meaning (~ nonanimal Udyr monster) --> (representing as) existential-cultural atrophy
[Cinderella doesn't experience atrophy after insult upon insult =/= Bambi's memory]
transculturalism ~ “seeing oneself in the other”
*language and materiality interact within an unstable locus of historicity* (specific historical conditions) [--> a european model of conviviality]
<== modern globalism --> reinventing of the new common culture /humanism [<==> coalescence: meeting, intermingling of different people and species and cultures and goods --> could be damaging and unintentional, hurting the world: decay, emergent, atrophy, new identities, crisis in language, confusing boundaries, challenges of life,,,]
(origins of bad feeling -->) looking at:
•damaged bodies
•damaged subjectivities
•damaged communities
•damaged relations ==> Udyr monster
•damaged ecologies
•damaged histories ==> insomnia
•
(@Jassem and Mia) is there (only) death at the end of entropy?
sequence of events from the point of view of plague narrative
extermination + determination, laws of identity, repetition
the material despair of a colonial capital modern condition leading in high speed to the entropy of cultural-individual ethics, under the overwhelming weight of tangible misery --(Jassem and Mia)--> cognize the immediate material urgency of the endangered subjectivity
--faceless--
nonanimal --> nonhuman + nonanimal ==> destabilizing effects
with their flexible plasticity, has an issue with appearance --> subjectivity's disassociation from the world
[in no (or which) calculus of assurance are they moving?]
ruined main body (of the performance)
ruin is (a fictional being) adding additional variety to technical being (frontier technologies) of Norway
-obsolescence (and why not adjustment? =/= extremist position ==> to emerge fanatically from the ruins)--(can we use our imagination not for world scale future speculation, and rather for small adjustment of this space?)
-give expression and meaning to the material culture
--landscape--
using it in the performance: a lens that refuses the abstraction of elements relation in a vacuum (as its optics, not a Blickmaschin)
show us: big stori[...]
(176)[...notes/Ajayeb notes.txt]%27[...] broken/corrupt/fubar link with ancestry <-- only “your people” can show you how to imagine it, the center/home)
transportation --{traumatic & distruptive}--> transformation
time of surprise ==> nonanimal (udyr)
-nature-culture patchworks
-perspectival and performative
-contaminative and communicative
*fantastic and real vision*
-things that don't fit together, yet, there *are* together --> sym (=/= bifurcation) --> awkward relations & interrupting categories
•(necrophobia)
•schizophrenic relations to...
•deconstruction of presence...
(for you there is also) ***many fantastically large set of contexts within which to say “yes”***
(Tsing's) *contaminated diversity* (complicated, ugly, humbling) [=/= ‘endangered species’ and cultures (innocent victims of human progress)]
-implicates survivors in histories of greed, damage, and destruction --> cacophony of troubled stories --might--> help to learn something about the cultural and natural histories at stake
-difficult to love and relate
joint organs {part plant, part fungus} interspecies phisiology ==> *mushroom*
*tumble: falll down as if collapsing (from upright position), thrown together (in mess, and very difficult to rewind)
=/= transcend
=/= entropy
•bodies tumble into bodies --> monsters
•histories tumble into histories --> ghosts
•stories tumble into stories --> lures
(material lifeworld tumble into) forests tumble into fables tumble into politics tumble into ...
***dispersal & entanglement*** {
•dispersal --> shattered, torn, broken, dispersed, made particulate, whisked away on the breeze (--> smoke, Urashima turning into particls, dud to cough with سرفه sorfe) [<-- Jassem and Mia] --> time is crossed out ويرانه
•entanglement --> patchwork, care, weave, (together, reconnected, acknowledging care and entanglement) [<-- Kirsten] --> time of the hut کاشانه
} “&” --> ??? stories? reciprocal capture ==> immanent new modes of existing (in damage and loss) [<-- Sina] --> time (and things) are diffractivelly/differentially constituted
as humans we also have these qualities:
•our plasticity
•our ability to be affected
•our ability to hybridize
(modern human activity, burning man insults ==>) [*]monsters: ajayeb-e wonders of symbiosis (threats of ecological disruption, multispecies entanglement)
(Tsing, a useful figure to think with ==>)
•they help to pay attention to (ancient chimeric) entanglement
•they point to monstrosity of man
•they point toward life's symbiotic entanglement across bodies
monsters: nature suddenly unfamiliar (acting like udyr)
[*]ghosts: phantoms inside [your] (natural) his[...]
(177)[...notes/Ajayeb notes.txt]%27.4[...]conversation’ with others --> موضوع
•غیر قابل حل کردن =/=
•تفکیک کردن
(مطرح کردن به صورت که تکه تکه کرد)
[*]research: problem of entering a culture from outside
points of the lecture:
-a nano-expose
-of kicking off this...
-not dramatically pitched at you
-cartography of collapse and sublime
-coming down or crushing down the watching post
-(disclosures and) promises of frontier technology
-
ghosts of the project:
/poltergeist --> not really capable of knowing different things and different types of relations they are entered into, bad at perspectival communication
/Hamlet's father --> wanting you to remember ~= revenge
/Cinderella --> doesn't show any psychological symptoms (she has no psychology?), she is not the master of anything, not even her name
/ruin --> place of unsettled identities
questions of:
•doom [=/= adjustment, management]: “contamination = end”
•subject surging to bear an affect, subject who goes with the flow in an intoxicated moment
•traumatic realism
•(endangered ==>) survival: fighting for “your right against others”
•less-than ideal livable collaborations
•
•constructing interest (not that ‘you want to know’ --> historically crafted and naturalized modalities of “knowing more”)
•contingent (~ lure, abstraction, fragile [--> they create interested bodies]) =/=? analytical [--> they create disembodied subjects]
[poem can do all of these:]
/proposition --> right/wrong declaratives
/exposition --> systematic explanation
/disposition --> affective orientation ~~> attitude ==> perspectives ==> selves
poet [=/= archivist] can be responsible for the ‘remainders’ --> good at greeting =/= traumatic realism
(1) traumatic realism
(real understood as traumatic:) “shock ==> subject”
a way of figuring that fails to bring the inflicting force (of real) into the symbolic order ==> mime, miming: you bring it into the present literally over and over (re-present)
|
(2) atmospheric attunement
a way of being in the noise
labor-intensive process that stretches across imaginaries [such as travel, house, haunt] --> responding to ” “
actual affects of modes of living brought into being
intimacy with a world [visiting families in Alta]
|
(3) phantom arm
“social = present-absent” (=/= Star Trek's interculturalism) (=/= Lacan's subject: proper sense of absence and loss)
connectivity does not require physical contiguity
-force of piled-up phantom limps
-hum of the palce, dormant noise --> worlding of a place [<-- material and sensory labor of attending to it]
-hauntology =/= Archimedean [...]
(178)[...notes/Ajayeb notes.txt]%27.7[...]ation
/disposition --> affective orientation ~~> attitude ==> perspectives ==> selves
poet [=/= archivist] can be responsible for the ‘remainders’ --> good at greeting =/= traumatic realism
(1) traumatic realism
(real understood as traumatic:) “shock ==> subject”
a way of figuring that fails to bring the inflicting force (of real) into the symbolic order ==> mime, miming: you bring it into the present literally over and over (re-present)
|
(2) atmospheric attunement
a way of being in the noise
labor-intensive process that stretches across imaginaries [such as travel, house, haunt] --> responding to ” “
actual affects of modes of living brought into being
intimacy with a world [visiting families in Alta]
|
(3) phantom arm
“social = present-absent” (=/= Star Trek's interculturalism) (=/= Lacan's subject: proper sense of absence and loss)
connectivity does not require physical contiguity
-force of piled-up phantom limps
-hum of the palce, dormant noise --> worlding of a place [<-- material and sensory labor of attending to it]
-hauntology =/= Archimedean certainty of presence --> a knowing consciousnes
-so, that lost arm/limb (original part of you) could have a chance of becoming companion species, and not a discarded phantom limb forever haunting the amputated you
|
(4) troubled stories
=/= clear-cut good stories about troubles
stories difficult to like:
•dirty, guilty, survivalist udyr? the evil horse? (we need more description of the evil horse)
Cinderella --> (not) the master of your house, of your name, of you
-sometimes it is not you who makes you
...................................
--Morris--> ghost problem --✕--> possbility of a politcal form
contingent politicization and the accidental in the Southeast Asia
theatrical acts of civil disobedience
democracy protestors
conjure the spirits of those who have been killed
political vengeance
(wherever there is) violence in Southeast Asia (even if this violence is merely the
force that possesses machinery) ==> ghosts
~=
(wherever there is) force that would oppose life (even and perhaps especially by resembling it) ==> ghosts
[the doxa of] {(no preparation) premature death / banished by disbelief ==> unhappy ghost, vindictive melancholy}[= *effect of context*]--in-->
•pulp novels
•secular humanist elite literature
•rumor
•folklore
•
(Morris points that) such specters are densest in the places where the accidents of modernity are most like to occur
*the death that is caused by another death*
technologization of life and death, movement and war --> *making one vulnerable to death* <== (often) a function of technolog[...]
(180)[...notes/Ajayeb notes.txt]%27.7[...] who have been killed
political vengeance
(wherever there is) violence in Southeast Asia (even if this violence is merely the
force that possesses machinery) ==> ghosts
~=
(wherever there is) force that would oppose life (even and perhaps especially by resembling it) ==> ghosts
[the doxa of] {(no preparation) premature death / banished by disbelief ==> unhappy ghost, vindictive melancholy}[= *effect of context*]--in-->
•pulp novels
•secular humanist elite literature
•rumor
•folklore
•
(Morris points that) such specters are densest in the places where the accidents of modernity are most like to occur
*the death that is caused by another death*
technologization of life and death, movement and war --> *making one vulnerable to death* <== (often) a function of technology (technologization of life and death, movement and war, etc.)
*ghostliness (in Southeast Asia): an idiom with which to address issues about the difficult delineation of a boundary between the living and the dead* (=/= matter of improper burial)
if the dead cannot join the living, the living can die and thereby mingle with the already deceased ~-> fright
the location (where ghostliness arises) is not spatial but temporal (“something happened”)--> in a strange way, for the “occurrence” has no place in time ==> stop time and to displace other narratives (--> it has the structure of trace)
[@Marialena's summoning to life =/= (living) beings who can be summoned to death]
}~~?--> (Freud's) death drive (<== traumatic neuroses) + (Kantian conception of)
accident
(for Freud:) [*]consciousness: the form of a resistance to the world
unconscious is “timeless” : incapable of discerning order (in a Kantian sense)
trauma (=/= anxiety) ==> disables the pleasure principle but not the compulsion to repeat (which is typically a source of pleasure)
[*]trauma as precisely such a disturbance of time and of causal sequentiality
{earlier philosopher's analogy: substance (essentially unchanging) =/= accident (the name of that which metamorphoses over time) }=/={ Kant's analogy: accidents = the “particular ways” in which substance is determined to exist}
--Morris--> causality: a concept that responds to and covers over a gap in the human capacity to inhabit a world of accident
--Freud--> sudden, unexpected event incapacitates the psyche (and its maturation) to such an extent that it will relate to the world only as accidentally existing --> [*]accident/trauma: the experience of the occurrence as having no reason [--causality as a principle of understanding]
accident ~=&==>
•trauma
•condition of possibility of a political opening to the future (one whose form is not determined a priori)
[...]
(181)[...notes/Ajayeb notes.txt]%27.8[...]open relation to futurity [=/= an (impossible) mastery of the past]
every artist researcher should investigate:
•how anxiety is informing you
•how trauma is informing you
the question of the political understood as: (@Femke, OSP)
•the question of contingent factors
•the question of unexpected exposures
•the question of (relatively) unconscious processes
(and not of control)
neoliberal economic logics --> image of massness (=/= consciousness of one's collective interests) ==> condition the possibility of social action (movements characterized by a schema in which exposure to events leads to politicization) <-- an older genre of politicization narrative [~ individuals describe their encounter with social injustice, extreme poverty, or excessive violence and then recount a growing consciousness of the structures that produced them, #Robin Hood]
inadvertent and even accidental convergences ==?==> political movements in Southeast Asia (throughout the late 1980s and 1990s) --> (students who participated in antigovernment protests in Rangoon/Yangon in the late 1980) described their entry into the political sphere (less exposed to the object of social injustice, not in terms of an originally shared project, not a shared analysis, but rather) as the result of a situational convergence (from which an ideological project had yet to be fabricated)
(to understand) your relationship to the political as *subjection to force* (and hence) ~=> *the violation of subjectivity* (=/= acceding to a fuller subjectivity)
they were just there (summoned to events the nature of which they did not know in advance) --> *ephemeral mobilization*:
•by anonymous calls (precipitated objectless gatherings by cell phone messaging, an anonymous call of an ideologically vacant sort)
•ephemeral rumors
•without ideological commitment
•by curiosity (gathered only to find out why others were gathered)
•attraction to spectacle
•to consume, pornographically, the visceral images of police and military violence
•
--> the idea of participation loses its meaning
formation of a crowd
materialization of the state's force
ephemeral mobilization (which later sets the stage for politicization) is a familiar instrument of power
the group:
•(has a) monopoly on violence
•manifestation of a will to democracy (for example the way Iranian movements were read by international bodies)
ahistoricism of conspiratorial orientation --> “powerful but secret instrumentalities ==> temporary formations” --misses--> the transformations of social consciousness and political possibility
(to open to the thought of a world beyond you)
narratives of accidental politicization (~ movements emerging from crowds without [...]
(182)[...notes/Ajayeb notes.txt]%28[...]t sort)
•ephemeral rumors
•without ideological commitment
•by curiosity (gathered only to find out why others were gathered)
•attraction to spectacle
•to consume, pornographically, the visceral images of police and military violence
•
--> the idea of participation loses its meaning
formation of a crowd
materialization of the state's force
ephemeral mobilization (which later sets the stage for politicization) is a familiar instrument of power
the group:
•(has a) monopoly on violence
•manifestation of a will to democracy (for example the way Iranian movements were read by international bodies)
ahistoricism of conspiratorial orientation --> “powerful but secret instrumentalities ==> temporary formations” --misses--> the transformations of social consciousness and political possibility
(to open to the thought of a world beyond you)
narratives of accidental politicization (~ movements emerging from crowds without ever becoming masses or classes)
--✕--> from the state
--✕--> from the transnational media + whose circuits the images of these convergences travel
--> an experience of immediacy (as the origin of politics =/= encounter with representations of the world), sudden activation of an immediate presence in the public sphere --> political conceived as itself being contingent
to resignify and reorient the problem of the political in terms of civilizational difference (rather than ideological, and hence economic, difference)
the so-called nocturnal sudden death syndrome
rapacious female specter
in the fear of being killed by this nearly limitless desire for female dead, men (Thai constructor workers in Singapore) started to paint their nails, attired themselves as women before going to sleep
[seek to accomplish in advance what is feared, emasculation]--> **mimesis of a crisis foretold**
(khwan)
a thread of unspun cotton tied about the wrist --to--> prevent the dissipation of one's vital essence
(mostly men's) satisfaction of commodity desire --entails--> absence from home
woman's work in technology and textile manufacturing and in the tourism sector (whether as service worker or prostitute) --> is deemed lamentable, even contemptible, but still tolerable
anxiety over lost male potency ==?==> widow ghost
the queen had a dream (that all the men in Thailand had vanished)
--> anxiety expressed as *extreme anticipation* (and not as an opposition to the feared object)
-the phenomena materializes what they seek to differ and mime (the force thday the want to stave off)
collective spirit possession
periods of commodification --> waves of witchcraft (traversed Thailand in 1905)
[...]
(183)[...notes/Ajayeb notes.txt]%28[...]pitalism could be articulated
•more ethical conception of democracy
(rethinking the conditions of) posibility for political organization (and political forms)
-(let's not) programmatic politics --reverting--> to a parodic reinstantiation of older oligarchic forms
-(let's not) reduction of accidental to trauma [~= incapacity to speak]
crowd: a context in which one can become subject to powers that exceed one --> for which spirit possession offers a normative form
the crowd lends people an instrument by which they can become audible (to the extend that they lose their own particular voice) ~= the medium lends a body to the spirit who can speaks in a voice from elsewhere
[*]crowd: a mode of the (political) sublime : one dies as a subject to be recognized as a citizen(= one who has a voice)
*sorcery: the translation of one fact into the form of another*
an antecedent rendered as cause
when we say something needs retrospection, it means narration (that allows the accidental to appear as that which will recur, not an anxious anticipation, but *a resolute commitment to an ethics of the event) =/= retrospection structured only by the question of origin (--> an approach to *curing trauma*)
(sustainable forms of) social good and distributive justice
ghosts ~= signs of reason's failure
•failure =/= absence of rational faculties
•[*]reason: that which arises to transcend a kind of being that would live only in the mode of the accidental
Morris's ‘giving up ghosts’ --> ***an acknowledgment of the accidental ground on which reason enacts the enabling violence of its regulative ideals***
-*enabling violence* --{trauma =/= accident}--> accidental events (such as the convergence of a crowd in a street in Bangkok) can precisely be rendered as the “ground” of socially transformative politics and institutional interventions (without original motivations)
(?what is at stake in elaborating the relationship between [Derrida's]:)
•grounding --> gesture of rational calculation and decision making
•running ground --> moment of accident when the boat touches bottom and is immobilized
(we can never) guarantee its own effectivity
(cannot know that if it is effect or cause)
([can we ever?] resist) melancholy eschatology
(?) the gesture of politicization must be made repeatedly---often in situations that arise as though accidentally
...how the experience of the political as accidental (in popular mobilization during the 1990s) was also (at least partly) written into the interior of another discourse about the impossibility of change [~ neoliberalism's triumph and the end of history]
binarism of the war on terror resignifies older more disparate conflicts[...]
(184)[...notes/Ajayeb notes.txt]%28.3[...]re
[*]crowd: a mode of the (political) sublime : one dies as a subject to be recognized as a citizen(= one who has a voice)
*sorcery: the translation of one fact into the form of another*
an antecedent rendered as cause
when we say something needs retrospection, it means narration (that allows the accidental to appear as that which will recur, not an anxious anticipation, but *a resolute commitment to an ethics of the event) =/= retrospection structured only by the question of origin (--> an approach to *curing trauma*)
(sustainable forms of) social good and distributive justice
ghosts ~= signs of reason's failure
•failure =/= absence of rational faculties
•[*]reason: that which arises to transcend a kind of being that would live only in the mode of the accidental
Morris's ‘giving up ghosts’ --> ***an acknowledgment of the accidental ground on which reason enacts the enabling violence of its regulative ideals***
-*enabling violence* --{trauma =/= accident}--> accidental events (such as the convergence of a crowd in a street in Bangkok) can precisely be rendered as the “ground” of socially transformative politics and institutional interventions (without original motivations)
(?what is at stake in elaborating the relationship between [Derrida's]:)
•grounding --> gesture of rational calculation and decision making
•running ground --> moment of accident when the boat touches bottom and is immobilized
(we can never) guarantee its own effectivity
(cannot know that if it is effect or cause)
([can we ever?] resist) melancholy eschatology
(?) the gesture of politicization must be made repeatedly---often in situations that arise as though accidentally
...how the experience of the political as accidental (in popular mobilization during the 1990s) was also (at least partly) written into the interior of another discourse about the impossibility of change [~ neoliberalism's triumph and the end of history]
binarism of the war on terror resignifies older more disparate conflicts, and cultivates subjects who conceive of the political in these narrow oppositional terms --> to define the political as opposition between friends and enemies
***power always works by claiming that the future is already determined by a past narrated from its perspective*** (<-- that is why my work is about the past) --> [my work:] *learning to think otherwise about both the past and the future*
(the failure of political imagination in only speculating about the future)
*(the basis of) the political: transcendence of the accidental*
Morris shows how the potential force of the political depends on the recognition that it is not merely that which can be relegated to the past
[...]
(185)[...notes/Ajayeb notes.txt]%28.3[...]rgely racialized economic inequality)
[i have been working and listening to that which] call our attention to ***other spaces, identities, and structures of obligation*** (=/= defensive strategies)
cell phones
•technological mediums of absent voices
•lighting up, buzzing, or ringing
•ciphers of a profane immanence
•fetishes in which are concealed the histories of mining and labor elsewhere
•promise contact with elsewhere + obstacles to the desire for full presence and the performative power of words ==> frustrated desire
a public whose membership cannot be known in advance--even when exclusionary limits are constitutive of its domain --> [*]public sphere: social formations enabled by technomedia phenomena (=/= spaces of rational deliberation and consensus making--as in liberal political theory, public sphere characterized by deliberative processes)
*scenes of overhearing* --> public speaking makes that overhearing its goal
“migrant pirates of deindustrialization” (speak only to threaten) --> liberal opposition between language and violence ~~--> the rhetorical grace appropriate to leadership (inauguration speech of Obama, his charisma emanated from his identification with a righteous struggle --> *his being more than himself* [<-- young artist selflessness syndrome in aspiration with the right politcal cause])
zamazamas’ illiteracy, not eligible for a public sphere that depends on literacy. for without literacy, they cannot submit to the law. *defined in its essence by legality* (sustained by a desired opposition between language and violence)
a signature (sign your own name): a form of writing recognizable across all (mainly romanized) languages and is the ideal condition of possibility of recognition from within its constitutional order
mimic the address of someone wit charisma (~= authority)
(Morris on) mediaticity of speech (and not merely of media technologies)
Morris reading of a scene (of quotidian exchange) in HIV/AIDS NGO office: a metonym and a metaphor for a kind of South African public sphere that aspires to inclusiveness but is terrorized by its incapacity to know what that opens it up to
•arms itself against potentially aggressive others
•narratives of violence work *to reinforce the sense of necessity* (for a general securitization)
•work in the mode of a **negative meritocracy** (= those who would violate the rights of others are to be excluded, but no others --but--> how to know in advance who has perpetrated or intends to perpetrate such a violation?)
...in the shadow of communicational technology's fashion industry
...bountiful banality of the technologies and artifacts of mass reproducibility
[...] --> lithography --(superseded by)--> photography --(gives way to)--> cinema --(transformed by)[...]
(186)[...notes/Ajayeb notes.txt]%28.6[...] his identification with a righteous struggle --> *his being more than himself* [<-- young artist selflessness syndrome in aspiration with the right politcal cause])
zamazamas’ illiteracy, not eligible for a public sphere that depends on literacy. for without literacy, they cannot submit to the law. *defined in its essence by legality* (sustained by a desired opposition between language and violence)
a signature (sign your own name): a form of writing recognizable across all (mainly romanized) languages and is the ideal condition of possibility of recognition from within its constitutional order
mimic the address of someone wit charisma (~= authority)
(Morris on) mediaticity of speech (and not merely of media technologies)
Morris reading of a scene (of quotidian exchange) in HIV/AIDS NGO office: a metonym and a metaphor for a kind of South African public sphere that aspires to inclusiveness but is terrorized by its incapacity to know what that opens it up to
•arms itself against potentially aggressive others
•narratives of violence work *to reinforce the sense of necessity* (for a general securitization)
•work in the mode of a **negative meritocracy** (= those who would violate the rights of others are to be excluded, but no others --but--> how to know in advance who has perpetrated or intends to perpetrate such a violation?)
...in the shadow of communicational technology's fashion industry
...bountiful banality of the technologies and artifacts of mass reproducibility
[...] --> lithography --(superseded by)--> photography --(gives way to)--> cinema --(transformed by)--> sound technology --(displaced by)--> integrated and multiplatform digital media --> [...]
(teleological fantasy:) ontologized in epochal schema (these sequences become something more and different) --> analog media are said to be displaced by digital media ==> logic of representation gives way to that of information
=/= (Morris questioning) the conflation of media with mediation, which is itself symptomatic of both a technological determinism and an effort to ontologize technology --> a crises of mediation (not media): the communicative aspiration and the presumptive unity of medium and message in language are brought to their limit (--> media technologies play a role in this drama, but they do not explain it. @OSP & Femke)
-women's understanding of improper English of Zuma's speech: a communicational fail that (from their perspective) is associated with illegality, corruption, and violence
(not to embrace) the kind of logocentric historiography that imagines literacy to constitute a secondary mediation of a primal and autoaffective orality
witches: *technicians of a speech* in which the identity between word and world reaches its maximal extent, when the mere utterance of a spell (even when[...]
(188)[...notes/Ajayeb notes.txt]%28.7[...] the mundane crises of mediation (in a political rally) [reduced to the most instrumental dimension]
the awkward trace of dubious literacy (in miners message inscribed on the placard) --> resistance into the communicative process
who/what speaks?
(case of EFF:)
•pidgin, minimal and unambiguous message borders on telegraphic code (men miners)
•typographically standardized form, graphical form of a chant (women demo) --> vocalization of a slogan that anyone can speak ==> resignification and redeployment
(public sphere avowes) necessity of mediation but also of its effacement =/= short circuiting to which the slogan aspires with language that is stripped of ambiguity
messianism: the drive to transcend mediation altogether
(Jassem's mode of) explaining what had happened with all the art of a storyteller and truly Spartican authority
-[Spartan athlete: marked by simplicity, frugality, or avoidance of luxury and comfort]
(leftist activist:) those who claim better representational capacities (because the representative function has been confused with a governing function) + aspiration for something beyond this representation
performance of moral righteousness
exclusion at the threshold of liberation
unconscious mythopoetic structures
insistence on being clandestine = claim of importance
offering oneself in the role of “leader” in the pursuit of immediacy
strike as an ecstatic experience of collectivity and self-presencing =/= self-representation, mediation
Marx's view of the role of the individual in history, in his Eighteenth Brumaire, that *the identity of the workers’ interests does not automatically become the basis of a sense of community* --> workers are blocked in their capacities for self-representation ==> ***eloquent appropriation of the workers’ possible but interrupted capacity for self-representation***
~~> messianism & sublime
(in liberal electoral democratic order:) “having a voice = the mark of political subjectivity” --> (a very bad definition of) power: making oneself heard and heard in a manner to which others must respond
(sensation of presence and immediacy heightened in) face-to-face --> transcendent experience of communication --> that “there be no loss or dissipation between speaking and being heard”
(messianic utterance of) slogan <--> immediacy
-->? banishing ambiguity at the expensive of signification
aspiration to immediacy + communicative fullness --> simple *oppositional corrective*
a substantialized, corporealized figuration of power vs. EFF make themselves into pure proxies
(pedagogy, a horrible and wrong idea of) “perfect transmission of intention ==> production of consensus”
[...]
(189)[...notes/Ajayeb notes.txt]%28.8[...] hierarchical, authoritative, soulless, archaic bad object)
functional specificity of organs =/= to release the decoded and deterritorialized flows of [*]desire: a process of production without reference to any exterior agency (--although--> ‘fascism = desire’)]
an example of body without organ is the ‘ocean’ for Marialena
(for Marialena) ocean [~=? fluid women] (an unstratificated, non-coded flow, sex organs sprout everywhere, no organ is constant as regards either function or position) =/= (male fantasies of) armored body
(Deleuze and Guattari suggest) dismantling of the organism (~ molar organic body) ==>
•hypochondriac body (suffering from imaginary symptoms)
•paranoid body
•schizo body
•drugged body
•masochist body <-- my favourite
•
}--> these are all about the body from the point of view of its *potential* [=/=? method]
}--> we are at (an anthropological / psychoanalytic discourse of) excess and transgression --Artaud-->{ organs: functional articulations forced on the body }==> separation, determination, representation
body without organ =/= body image http://ajayeb.net/?q=body+image
-what feminist theory has to say about that? --Irigaray--> is not the body without organs women's own historical condition?
...the machinic, the inorganic, as well as the notions of loss of self, dispersion, and fluidity are all too familiar to women
(and to non-western subjects, i would say. Tasavof has been advocating body without organ within the context of mysticism in Iran)
are Deleuze and Guattari “cyberpunks, constructing fictions of terminal identity in the nearly familiar language of a techno-surrealism”? ~-> (to dissolve the body ==>) will to regain the world <~~--> [death of the auratic object ==> subject: a condemned and useless vestige alongside the simulacra that precede and envelope it]
(?we need) political metamorphosis
the tensions between:
[*]artist's “special task” (to oppose intellectual divisions) {(art of) forming, inventing, fabricating concepts (<== Deleuze and Guattari), (a “task” that) proceeds with a plane of immanence (or consistency) ~= self-referential (=/= referential) --> syntagmatic (word associations)}
and: [*]the increasing difficulty to ask questions (as a result of the constant increase in the specialization of the knowledges --> science) {propositions in discursive systems, (a “task” that) proceeds with a plane of reference --> paradigmatic (a worldview) ==>? to *confront chaos* ~= to provide chaos with reference points [<-- artists need to learn this]}****
(my work in lecture-performance: to provide chaos with reference points)
Barad, Stengers, <== stable foundations of physics had broken up and it is time for science to become philosophical
[...]
(190)[...notes/Ajayeb notes.txt]%29.2[...] />
(?we need) political metamorphosis
the tensions between:
[*]artist's “special task” (to oppose intellectual divisions) {(art of) forming, inventing, fabricating concepts (<== Deleuze and Guattari), (a “task” that) proceeds with a plane of immanence (or consistency) ~= self-referential (=/= referential) --> syntagmatic (word associations)}
and: [*]the increasing difficulty to ask questions (as a result of the constant increase in the specialization of the knowledges --> science) {propositions in discursive systems, (a “task” that) proceeds with a plane of reference --> paradigmatic (a worldview) ==>? to *confront chaos* ~= to provide chaos with reference points [<-- artists need to learn this]}****
(my work in lecture-performance: to provide chaos with reference points)
Barad, Stengers, <== stable foundations of physics had broken up and it is time for science to become philosophical
science becomes philosophical philosophy becomes artistic art becomes anthropological anthropology becomes poetic poetry becomes biological biology becomes archaeological archaeology becomes speculative speculation becomes scientific science becomes aesthetic aesthetics becomes adventurous adventure becomes rigorous rigor becomes Iranian Iran becomes German Germany becomes Arabic Arab becomes Egyptian Egypt becomes animalistic animal becomes fabulous fable becomes political politics becomes...
...................................
(Baxstrom + Meyers highlight a productive gap between intent & outcome in) Christensen making a case of witchcraft (in his pioneering, bizarre, and lavish project of Häxan):
•misidentified nervous disease
•incompatibility of superstition and religious fanaticism with modernity and science
•bringing “errors of belief” in the 15th and 16th centuries into our view
living cinematic tableau, Häxan's excess =/= socially constrained thinking, discursive mode of analysis
Christensen's thesis concerned/gripped with abnormalities, events, and causes ==provide==> diagnosis
(like Favret-Saada) he was an un-witcher at once caught & catching
witch =? epiphenomenon
(to bring the ajayeb to life “objectively” is nonsense)
[Häxan = spectacle + argument ==> *to make nature speak*] drove efforts to locate & combat witches, and it served to shape similar aporias between *sense & distance* imbricated in:
•the invention of modern hysteria in the 19th century
•the “discovery” of the “native's point of view” by anthropologists in the early 20th century
for Christensen: “witchcraft = unrecognized manifestations of clinical hysteria and psychosis”
excessiveness of Häxan's reenactment --> construct the witch's material, invisible, mobile force
(Häxan's objectivity) had no expectation that the real wi[...]
(191)[...notes/Ajayeb notes.txt]%29.2[...]unknown must emerge through the ability to test what is asserted to be real --> a series of subjective trials subsumed within the rubric of “fieldwork”
*presumptions:
•experiential disposition of the analyst ==> understanding of a phenomenon other wise held to be imaginary and fictional
•witnessing and testimony ==> evidence as to the reality beyond the direct experience of the researcher
([Malinowski updated and secularized a much older epistemology of] Luther:) faith = a commitment to the representation of a truth --> Western Christianity's own efforts to discern truth and the nature of the world
proliferation of witches in 15th century Europe
reassuring relief for the pious believer: force Satan (and his followers) from the shadows through an interpretive expertise over the concrete secondary manifestations of God's reality --✕--> (most had no luxury to imagine) *the embrace of life that the devil urges in binary opposition to that of the good*
--> Devil interfering with the most intimate communications with the Divine
-how does one really know who is speaking when prayer is returned?
[for] the demonologists of the 15th and 16th century --> “God must exist because Satan is right in front of me!” : reality of witches ==> Satan
Institoris, Sprenger, Johannes Nider,
the name of the witch ~=> sacrilegious and inhuman deeds (subject to verification)
*inquisitors believed that what was reported to them was possible* (still they desired proof) <== interweaving of learned demonology into the fabric of a dominant theology (<-- sovereignty of God ratified primarily through the worldly evidence of Satan) + invisibility of the spiritual world was expressed as an essential given
{for the inquisitor (witch hunter) it was never enough to simply “believe” <==> a narrative must be produced that at least partially satisfied the demands of evidence}--> *interrogation under torture = an experimental form of knowing in crisis*
truth value of a nonsensical confession made sensible --> human belief, action, and social practices
ethnographic style of early French ethnographers --> **learning truth from lie** was essential to representing the “primitive” reality in order to interpret it in its true picture
-Marcel Griaule's approach to fieldwork: “The crime is the fact, the guilty party the interlocutor, and accomplices are all the members of this society. [...]the abundance of pieces of evidence serving to convict appear to facilitate the inquest, but in reality they guide it into labyrinths--labyrinths that are often organized. [...]The inquest must be treated like a strategic operation.”
--> nonsense to be mastered had shifted from the demonic, incredible forces at play for the inquisitor to the misguided tall tales of the native interlocutor [--> same mistake that Federici do[...]
(193)[...notes/Ajayeb notes.txt]%29.4[...]by Charcot and his students in their studies of hysteria
•clarifying the link between witchcraft and hysteria
*witch hunting and the exorcism of spirits in the 16th century (--> antiquated forms of inquiry) ~=?! clinical studies of nervous illness in the 19th century --> conceptual scaffolding of the emergent science*:
•fascination with the secondary visible effects of primary invisible forces
•long-term labor of social interpretation that required the mutation of old categories and the creation of new ones
==> “witch = misdiagnosed”
epilepsy, the sacred disease, erroneously perceived as resulting from hostile magic
=/= hysteria (hold a special place in the moral imaginary)
the special susceptibility of women to witchcraft mirrored the “feminine weakness” associated with the hysteric, exacerbated by low social status
-in countless accounts of possession, we find descriptions of demons speaking through the mouths of girls
[Baxstrom + Meyers =/= Federici's flat analysis of witch hunt as the tool of subjugation of the local population or of woman by men]
tableau vivant --into--> tableau clinique --into--> tableau critique
hysterical reliving of the original symptom --> reframed trauma: an attempt to suspend the two temporalities (real and reimagined) in the same image
@Hoda
one element of fascination with hysteria was its “look” --> hysteria's aesthetic link to forms of possession
possession --> aneasthesias, amnesias, subconscious acts, somnambulisms, fixed ideas
a scaffolding: conceptually arranged chasm between outer and inner states ==>
•exorcists building on the techniques of inquisitors and witch hunters --> possession acts as the bridge across this chasm
•neurologists and psychologists construct the same
--✕--> (Malinowski's) anthropologists: fieldworkers as truth-tellers returning from the dark corners of the real (the witches are no longer explicitly the target of the inquiry)
Häxan's real object: the specter of sheer nonsense
hunt (even in objective scientific mastery) --> fueled by a desire operationalized in a method of being close enough to something to sense it
...................................
(?every time we have to) show how *the word (that we are using) relates to meaning*
Christensen makes every effort to craft a witch that is real to us : ontological fluidity of a cinematic image ==> “Häxan = word + image + thing”
metoposcopy: the expression of reasoning was to be found on the face, (dating back to Girolamo Cardano and the Renaissance) the operation of reason as the weaving together of images in the mind --> a proto-cinematic theory of the relation between image and thought if ever there was one
•respectable scholar indexes himself through his s[...]
(194)[...notes/Ajayeb notes.txt]%29.6[...]een image and thought if ever there was one
•respectable scholar indexes himself through his sources
•authoritarian first-person tenor --> instrumentally impersonal tenor
•establishing the X as a chapter within a much longer constellation of practices, discourses, traditions, and institutions
Kieckhefer --> how the long history of practical natural magic was enfolded into the specificity of European witchcraft in the late Middle Ages
Christ in Limbo --> Christensen's parallel editing ==> moving representation of a terra-centered universe <~~ elaborate wonders found in baroque wunderkammer (meticulously assembled by the German elite)
Renaissance Hermeticism:
writings of Hermes Trimesgistus ~=> foundation for:
•Ficino's relatively mild natural magic
•Pico della Mirandola's Christian Cabalist
•Agrippa's Christian magus
•Tommaso Campanella's (1568–1639) utopian City of the Sun
•Bruno's full-blown Hermetic–Cabalist (through the power of astrology and magic to bypass the Church altogether)
•
...rippling effects of the Hermetic–Cabalist tradition -->
•scrupulously mathematical astrology of Girolamo Cardano
•the rigorously empirical studies of the natural world demanded by Bruno's attempts to operate as a magus
}==> (paved the way for) science of Newton and Copernicus --> a new metaphysics to emerge
attacks on Renaissance magic and the Hermetic–Cabalist tradition (that authorized witch) ==> anti-witch treatises
(case of Giordano Bruno's execution --> Hermetic magic and Cabalism) how in the 16th century: “superstition = crime”
(Christensen attributing) --> Hortus deliciarum, a largely cohesive image of hell to a period when the nature of hell's location and “topography” was a subject of fierce theological debate
-he strategically ignores debates and alternate conceptions of damnation that existed in the 15th and 16th centuries in Europe
[that which you choose] works to amplify affect more than further analysis (--> such as Christensen's attempt to heighten the fiery terror of the scene by billowing smoke ==> عام generic explanation)
...a palpable sexual dimension crepting into Christensen's thesis <-- images of women “sneaking away” to attend Sabbats
Häxan visually grounds itself in citable evidence from the start
•cinema: (as an instrument for “recording reality”) a vehicle for “telling the truth” about the world [in early 1920s]
when documentary was not yet documentary -- fiction wasn't fiction yet either --Chanan-->{
moving pictures = visual tidbits لقمه چرب ونرم
made no demands on literacy (==> spread easily)
whe world on the screen remained anecdotal (and predominantly iconic)
practical[...]
(195)[...notes/Ajayeb notes.txt]%29.7[...]e truth” about the world [in early 1920s]
when documentary was not yet documentary -- fiction wasn't fiction yet either --Chanan-->{
moving pictures = visual tidbits لقمه چرب ونرم
made no demands on literacy (==> spread easily)
whe world on the screen remained anecdotal (and predominantly iconic)
practically inarticulate (in terms of public discourse)}
(1900) visual meaning-making machines that demanded not only attention but belief (by staging as real reenactments) --> mutated the desire to see far-off contemporary events
•--> Attack on a China Mission Station (1900), Hunting Big Game in Africa (1907), and With Captain Scott, R.N., the South Pole (1912), The Battle of the Somme (1916) and With Our Heroes at the Somme (Bei unseren Helden an der Somme, 1917)
(Baxstrom + Meyers) question of mimesis
-what is the relation between a fragmentary visual artifact drawn “from life” and the truth value of any such fragments?
-what sorts of filmmaking practices can felicitously mimic life as such?
[for example in Curtis's In the Land of the War Canoes] status of reenactment ==> prevailing standards of expressing the real
--later --> crypto-structuralist origin myth that falsely represented what “documentary” meant to pre-Griersonian filmmakers ==> “realist” Lumiere =/= the “fanciful” Melies
}--> *gap between witnessing and the real* in Europe (this question of evidence occupied inquisitors and theologians long before the invention of cinema)
preparing viewers for the “diegetic absorption”
(telling of a story by a narrator) diegesis =/= mimesis
the strategy of “reimaging” is methodological and intentional (in the opening minutes of the film Häxan) --> (in European terms, for a very long time:) “knowledge = recitations of the known”
+ creation of new images --> constituting its own evidence for what is at stake
(Christensen designating) **techniques of presentation rather than simple content**
****the “truth” gained by the reproduction of archival images**** <==through== their mobility in the context of their new use
--> (similar to Farocki) Christensen empties out such visual artifacts, expressing through their preestablished frame a meaning that was hidden and resisted
(Baxstrom + Meyers carefully treating the) methodological element of Christensen's image-making practices --in--> Häxan's depiction of the violent moral disorder of the Wild Ride of the witches to their Sabbats
(16th century) Wild Ride: a standard element of both demonological and popular literary accounts of the activities of witches, folding:
•older legends of wild hunters
•restless travels of the dead at night
•tales of the Furious Horde (a super natural band that was not originally a[...]
(196)[...notes/Ajayeb notes.txt]%29.8[...]ng of a story by a narrator) diegesis =/= mimesis
the strategy of “reimaging” is methodological and intentional (in the opening minutes of the film Häxan) --> (in European terms, for a very long time:) “knowledge = recitations of the known”
+ creation of new images --> constituting its own evidence for what is at stake
(Christensen designating) **techniques of presentation rather than simple content**
****the “truth” gained by the reproduction of archival images**** <==through== their mobility in the context of their new use
--> (similar to Farocki) Christensen empties out such visual artifacts, expressing through their preestablished frame a meaning that was hidden and resisted
(Baxstrom + Meyers carefully treating the) methodological element of Christensen's image-making practices --in--> Häxan's depiction of the violent moral disorder of the Wild Ride of the witches to their Sabbats
>
(16th century) Wild Ride: a standard element of both demonological and popular literary accounts of the activities of witches, folding:
•older legends of wild hunters
•restless travels of the dead at night
•tales of the Furious Horde (a super natural band that was not originally associated with witchcraft)
•twisted chaos of the deep forest
Canon Episcopi regarding the power of demonic illusion to deceive women into imagining that they could travel great distances at night, often in the company of the goddess Diana
}--> conjoining of witch image to demonological discourse [<-- an empirically verifiable invention in the late medieval period and the Renaissance]
*the oscillating value of the non-fictive* (of its discrete artifacts)
hybrid human–animal creatures with each “natural” species being traceable within the complete appearance of the demonic creature
(coming into contemporary performarformance art -->) figures from antiquity:
•Saturn @Ale
•Circe @Bryana (changing men into beasts, games of chance, gambling, tricks, slight of hand, illusion, hybrid animal–human forms of the demons dancing around the “grandmother” with surprisingly young and beautiful appearance --melancholy--> general sense of sexual and societal disorder swirling around a placid, passive female protagonist) + empirical strain of the discourse of the witch
•Sabbat @Jassem
•
-->
pact of the witch
obsessed state of the hysteric
interplay of face and tableau
(Warburg's assertion that) donning a mask constitutes an active attempt “to wrest something magical from nature through the transformation of the person”
[putting on a mask --> transformation of the person --> obtaining omething magical from nature]
Christensen formally constructing “the witch” through a cinematic iteration of metoposcopic na[...]
(197)[...notes/Ajayeb notes.txt]%29.8[...]strain of the discourse of the witch
•Sabbat @Jassem
•
-->
pact of the witch
obsessed state of the hysteric
interplay of face and tableau
(Warburg's assertion that) donning a mask constitutes an active attempt “to wrest something magical from nature through the transformation of the person”
[putting on a mask --> transformation of the person --> obtaining omething magical from nature]
Christensen formally constructing “the witch” through a cinematic iteration of metoposcopic naturalism
(metoposcopy: a form of divination in which the diviner predicts personality, character, and destiny, based on the pattern of lines on the subject's forehead.)
(Avital) scientific imperative (the demand in the 19th century for an epistemological reliable inquiry in the nature of things) <-- fascination for the freak and the occult <-- on the way to technology
(Baxstrom + Meyers > Philippe Alain-Michaud on Warburg) “in Mnemosyne, photographic reproduction is not merely illustrative but a general plastic medium to which all figures are reduced before being arranged in the space of a panel. In this way, the viewer participates in two successive transformations of the original material: different types of objects (paintings, reliefs, drawings, architecture, living beings) *are unified through photography* before being arranged on the panel stretched with black cloth. The panel is in turn *rephotographed in order to create a unique image*, which will be inserted into a series intended to take the form of a book. The atlas, then, does not limit itself to describing the migrations of images through the history of representation: it reproduces them. In this sense, it is based on a cinematic mode of thought, one that, by using figures, aims at not articulating meaning but at producing effects.”
transgressive approach to the archive:
- Gerhard Richter's Atlas, 2006
•Jean-Luc Godard's Histoire(s) du cinema, 1988
•Christensen's Häxan
•Warburg’ Mnemosyne (presentation of a series of visual cliches and stereotypes, fragments which were most likely already familiar to the viewer ~ figurative givens ==> empirical evidence + media to conjure with)
•Bataille's journal ‘Documents’ 1929–30 --> seizes cliched objects and then systematically empties them out in the course of its own expressions. Bataille and his contributors sought to defamiliarize the cliches, disturbing the placidly deceptive surface of the mundane in their fragmentary, juxtaposing methods of critique and presentation =/= Warburg + Christensen collecting mythological, figurative givens seemingly quite distant from the “really” real
}--> unsettling distances between myth and the everyday
-weave together episodic fragments in order to draw parallels (across domains of sense that cut across time) and correspondenc[...]
(198)[...notes/Ajayeb notes.txt]%29.9[...]ing to assimilate the film fully within one over another
stillness and fixity of tableau-like shot composition (Dreyer, Murnau, Christensen) ==> (the affect of) suffocating organization
Deleuze summary of Expressionism: play of light and darkness, with the mixture of the two producing an effect that suggests either falling into the black hole or ascending towards the light <-- *face* makes this affective power mobile
•(in Murnau) tableau --> frees the viewer for introspection regarding nature in a kind of emotional, spiritual release =/= close-up (disruptive pathos)
•(in Häxan) tableau --> grounds the uncontrollable forces at work on the faces of those confronted by the power of the witch (constituting a shot that is intensive =/= introspective)
Häxan film --> progressive unfolding of the material world through the style of a lecture
-exploration of the wonders and “errors” of the past (with near-messianic belief in the perfectibility of man)
magnified form of realist cinema + rooted in a naturalist impulse --> Christensen's witch is not only here now, it has always been here: “witch = a figure of nature”
-Häxan begins with woodcuts, drawings, and paintings that originate from *an act of touch* ==> haptic vision ==> to present figurative cliched givens ==> establish the ground
-seizes (the audience) and is seized (by the witch)
-seeing and touching *virtual beings* (such as devils)
--> rigorously logical structure + expressing the tangible singularity of the power of the witch
*(from) tales --to--> theology --to--> diagnosis*
“advancement” of natural knowledge <--> demonology
witch: a viral character
witch hunters's trial by water *is not a “trial” but rather an experiment* (to identify evidence of evil's presence---in the absence of direct unmotivated proof) --operating--> though a form of non-knowledge <-- mastery of nonsense
= ***a deep appreciation of (that might seem misguided to us):
•cause-and-effect relations
•forces at work in the natural world
(=/= indifference to the truth, retreat into superstition)
~
[these] cases suggestive of and empirically linked to general laws. the case said something about the world, and once a case was established, it would spread like a contagion (=/= proof of misogy or genocide as Federici asserts)
Flaherty ==> a certain truth regarding the total social environment : force of Nanook's life not only provides empirical evidence as to his mode of living but also allows for a refl ection on “nature”, “humanness”, “modernity” rooted in the haptic qualities of Flaherty's images
maleficium (of the witch --> palpable: destructive weather magic, assault of farm animals, sickness, unexplained death, etc.)
[...]
(199)[...notes/Ajayeb notes.txt]%30.2[...]
beautifully composed tableau of the torture chamber
static plane of the tableau =/= sense depth signify an open or free space
totality of (depicted) violence <--> composed alterity of the scene's stylistic correspondence between accused and inquisitor
(Christensen's method of) oscillating rhythm between tableau and face
-suppressing perspective and depth of field in favor of a continuous affective movement as expressed in the face
--Baxstrom--> Häxan is not grounded in a setting here; it is grounded in the forms of life present in the shot
sense of corporeal alienation from herself --> inhabit a script not her own --> critical to the “success” of witchcraft confessions
witch stereotype:
•Wild Ride
•pact with the Devil solemnized through sexual intercourse-
•cannibalism
•دیگ cauldron as the locus of the rite
•*massed, coordinated, female nature of witchcraft*
judicial machinery of a witch trial required evidence of criminal acts that (by definition) could not be witnessed
in Häxan
-the power of cinema to witness exceeds that of the witch hunter
-what it does is “worse” than rigging the truth --> it aligns itself (not with a concept of truth or the real but) with the power of the witch
(Häxan and many criminal story films) works through instruments of knowing rooted in the *dynamics of the confession*
#ajayeb storytelling
...clumsily rendered, the wriggling demons reflect an interesting set of variations to the witch stereotype, both ontologically and visually
(Maria giving birth to demon children)
Thomas Aquinas's theorization of the *virtual bodies* (of angels)
-angels do not need bodies for their sake but for ours --> unnatural couplings could produce children, but that the bodily essence of devils would rule out the possibility that these children would themselves be demons
16th century author primarily concern with Satan's ability to manipulate and pervert language (including erotic language)
wild flowing hair of the women --> a common visual metaphor for sexual promiscuity and disorder
images of cannibalistic night witches were explicitly a demonological variation on long-standing popular conceptions
...................................
xxxxxx
persistence of witchcraft
how witchcraft might still exist as more than just one of many choices available on a personal empowerment “menu”
-how rituals pertaining to magic came to be understood as a problem of knowledge
*magic binds forces that would otherwise overflow life*
a great subterranean need to “bind” forces that would otherwise exert themselves with impunity and wi[...]
(201)[...notes/Ajayeb notes.txt]%30.5[...]orces that appear to be nonsensical and yet are held to be essential to the reality of everyday social life
[mad:] the notion of *irrational* as a privileged space in medical discourses (in France in the 19th century) ==> a mysterious and extra-social language that the rising medical profession could adapt to its own purposes
“nonsense” of the “native”
(Baxstrom's work on witch craze [in 16th century] --arguing-->) the problem of establishing proof in reference to the invisible forces has durably shaped our modes of investigating human social and cultural life
[ajayebnameh =/=]
social or cultural anthropology in the 21st century = (human sciences’ contemporary equivalent of the) *old efforts to master the invisible* -->{test ==> felicitous information as to the “true” nature of obscure forces and their operations within empirical real-world contexts}
[ajayeb: (part of the histories of)] systematic, empirical investigation of strange events, singularities, miracles, and other types of staple phenomena ~~--> scientific method and the forms of knowledge that emerged as the foundation of an ensemble of *sciences proper to humans* --> yet has been unable to expel (the unprovable forces) considering the origins and forms of human diversity
[*]anthropology: the desire to credibly master nonsense
[with ajayeb studies i am learing to be] able to argue for a world below the threshold of perception (of medicine, biology, physics --> defined their relation to the nonsensical via a *visibility to come* ==> [embodied in new technologies:] photograph, microscope, telescope)
Deleuze --> when writing of communication between heterogeneous systems --> [we must pay attention to] what is this agent, this force which ensures communication? (<-- role of difference and resemblance)
forensic anthropology
[title]
imaging and imagining technologies
the confusion of the empirical (knowledge traversed by our everyday observations, sensations, passions) and the transcendental (construction of an ideal knower, now it is the queer) in apass
figure of man foundational to the human sciences [did not exist in classical thought ~ ajayeb] --move-to--> empirically institute the experience, witnessing, and testimony of an individual human subject = *the central linking relay between evidence, judgement, and the real* --> the ability of a human being alone to serve as the sole source of evidence in an investigation of “the real” (#feedback) [=/= Gilgamesh]
(in Qazwini's ajayebnameh the testimony of an individual human subject is ambiguous)
(Baxstrom + Foucault) *insist on rooting our form of knowledge in the figure of the human being and the human being alone --yet--> our gaze is continually drawn to a host of beings and phenomena (the witch, the spirit, the shaman, e[...]
(203)[...notes/Ajayeb notes.txt]%30.6[...]invisible
16th century notions of the positive element of seeing witches, sorcerers, and Satan himself
God's apparent absence *in times of great change and strife* --> an *interpretive expertise* over the concrete, secondary manifestation of God's reality (was reassuring) ==> a relief to the pious believer : “God's embrace of life =/= devil's embrace of life” =/= Heretics managed God's absence without that opposition (a luxury to imagine such a world was denied to most of the people in that period, also denied to the modern subject of the secular present)
how does one know who is really hearing the prayers [of the faithful]?
devil overhearing and interfering with even the most intimate communications
inquisitor <-- 16th century questions of theology (in a world where the trappings of belief are everywhere but there is no incontrovertibly visible evidence of god's...)
demonologists of the 15th and 16th century were not sure about:
god
man
witch: the abyss between god and man = a kind of proof, a reassurance that the evil of the world can be explained (through the various iterations of satan's power)
demonologist --> “God must exist because Satan is right in front ot me!”
***desire to believe =/= (simple) belief***
•['desire to believe’ and ‘belief'] were not the same during the time of the witch craze
•were not the same in the fast-evolving discourses of the human sciences of the 19th century and early 20th century
•are not the same today
@apass:
1. the general tendency to remain an artist ~ a myth, an effect, a warrior
2. to make anomaly the law عمومیت استثنا
hearing the name of the witch --> subject to stict verification
demonologists and inquisitors at this time desired proof <-- viral proliferation of the witch came to provide that proof
***interrogation under torture = an experimental form of knowing in crisis*** [#styles of knowing]
confession -->{ *status of witnessing = a form of truth* }~-> Boyle's New Experiments 1660 revolutionized practical experimental procedures in the laboratory (for gernerations to come...)
•experiments such as the trial by water demonstrates a deep (if not misguided) *appreciation of cause-and-effect relations* relative to the invisible forces at work in the natural world (=/= indifference to the truth, retreat into superstition) ~=> rendering of such procedures in expressive works of *art* (indispensable to nascent protoscience --today--> an essential element of science's ability to express truth)
_+***'`~~/!=-~>
***the logic of gathering evidence***
(fundamental assumption of anthropology:)
[asserted by Levy-Bruhl:] ontological difference between the nonsensical world of “primiti[...]
(204)[...notes/Ajayeb notes.txt]%30.8[...]w ones...
}==> (19th century's new definition of the) witch: misdiagnosed hysterics of the middle ages <--{ susceptibility of women to witchcraft <== “feminine weakness” }
physical signs of witchcraft recorded centuries earlier --> detailed indexing of symptoms such as:
•religious ferver and stigmatization
•psychosomatic indicators such as blue edema or swelling with local cyanosis and hypothermia and autographic skin (that would appear intensely red after touch)
primitive practices ==> the word “medicine” (derived from the name Medea: the mother of witchcraft)
•epilepsy --> the sacred disease ([perceived] to result from hostile magic --rethought--> to result in terms of individual physiological disorder)
•hysteria [from the greek “uterus"] --> hold a special place in the moral imaginary
indigent madwoman: in the 17th century nearly 10000 women (destitute women, the insane, “idiots,” epileptics, and Parisian society's “least favored classes” [---> go to Foucault]) were kept in La Force prison, a second Bastille, in Paris
=/= the nuns and devoted female members of the church, who raised special concern when they were “possessed” by unexplained forces of demonic or neurologic origin
***(Ulrich Baer > Baxstrom:) Charcot ==> transformation of *tableau vivant* --to--> *tableau clinique* : a hysterical reliving of the original symptom and reframed trauma that attempted to suspend the two temporalities (real + imagined) in the same image***
[Sina ==> --to--> *tableau critique* : ??]
--> Freud and Breuer's efforts (in “reliving” with hypnosis) to isolate the mechanisms of hysteria
Acta Sanctorum [---> go to Attar's tazkirat ~ hagiography]
countless early descriptions of entities speaking through the mouths of girls and of the manifestation of “external signs” in the possessed @Bryana
(associated with) possession:
•anesthesias
•amnesias
•subconscious acts
•somnambulisms
•fixed ideas
•
***conceptually arranged abyss between outer and inner states ==> *literal mastery of nonsense* ==> gaining empirical purchase over forces openly acknowledged to be invisible and insensible in themselves***
•the exorcists (building upon the techniques of inquisitors and witch-hunters) take on possession acted as the *bridge across this abyss*
•the neurologists and psychologists draw unknowable forces out of the inner voids via the *symptom* --Malinowski--> witches, spirits, demons acting as middlemen and guids (=/= explicit target of inquiry) in the field of worker's journey to the dark cornerss of the real
----> (Baxstrom's anthropological insight is useful in artistic feedback, for) in apass: (we use exorcist technique + clinical symptomology) to bridge across the abyss between the artwork and artis[...]
(205)[...notes/Ajayeb notes.txt]%31.1[...]e experiential methodological instruments [--> comes to define the modes of critical relatedness in apass]
(since 15th century) investigators ==> staking one's claim to the real on the mastery of those forces that relentlessly elude a plain direct visibility or sensibility ~~--> human sciences
*we still hunt ghosts, fueled by a desire operationalized in a method of being close enough to something to sense it, because our form of mastery demands a closeness to things unseen, unprovable, indeed ‘nonsensical,’ yet unquestionably ‘there’* -Baxstrom
...................................
Despret on Derrida's animal
the act of being seen by an animal ==> Derrida groups together on the end hand “scientists and philosophers =/= prophets and poets”
{ Bateson, Goodall, Bekoff, Smuts, and many others have met the gaze of the living diverse animals and in response undone an redone themselves & their sciences =/= Derrida }--Haraway--> why did Derrida leave unexamined the practices of communication outside the writing technologies he did know how talk about? ==> philosopher (speak in the absence of animal) =/= theoreticians (speak face to face with the animal) =/= scientists
•Derrida's original positioning: to speak (starting) from [~ a partir de] a real animal and not about animality [being animal] : to speak in the animal's presence and not in its absence --> this [this way of talking about animal is against his philosophical tradition] is not particularly original, it is part of the very game of philosophy: *to fight with ancestors and contemporaries [~=? recalcitrance تمرد tamarod] about great and noble ideas* (to denounce inequality and violence)
maintaining distance is a characteristic of the episteme of the French philosophical tradition
the topic of animal in French tradition:
•the animal can be a topic of philosophy if it is called up as a figure of otherness (or a figure of deprivation) [--> is that why i started to work and think about animal fables after i moved to germany? because i became identifiable as deprived other? and reading about the naming and denunciation of philosophical violence towards the animal became a proxy for philosophical violence towards myself as a foreigner?]
•animal as ancient ancestor (a search for difference with appeal)
•
}--> **as a figure caught up in theoretical and abstract issues** (a philosophical animal) --> animots: paper animals, abstract inexistent animals
=/= Derrida taking up the topic of the animal ==> to oppose a certain humanist hegemony, denouncing philosophical violence towards the animal
•Derrida's rejection of philosophical game par excellence (the game that deals with representations, framework of representation)
♥ the parable of the twelfth camel
An old man, sensing his impending[...]
(207)[...notes/Ajayeb notes.txt]%31.3[...]he Lorraine --> *not because they were captive but because captivity had transformed them into stupid and cruel beings*
[it is good to be able to say that] certain scientists not only do “bad science” (which remains a way of keeping distance) but that they do “science badly”
creatures that happened to be animals
creatures that happened to be ghosts
creatures that happened to be ...
(the influence of) Anglo-Saxon animal studies [on me]
(in Despretian way) learning to think from love
(the bad) fable of coming out of the closet
there is no closet. there are transformations.
falling from a horse, on a path that no longer leads to Damascus
(the story of) Saul does not answer God; he politely asks him to wait two minutes while he comforts his horse. let God wait; other things matter <--Despret-- this is where true conversation takes place
(a philosophy, or thought) one of: obligation =/= distance
(Stengers:) obligation =/= requirements -->{*a distinction that is to be made*, to be created, to be invented, not acknowledged as already manifest in the state of things}
obligation (is much more demanding than) =/= right
(Sina:) obligation =/= commitment
[*]being obligatet = agreeing to expose oneself to failure, refusing to construct the words of order that would protect oneself from the requirements of the activity
{not all activities arise from obligations = not all activities put themselves at risk, not all activities make an effort to present themselves politically}
Haraway's writing technique: a remedy for indifference and contempt --> *becoming attached to the multiple threads that make up the fabric of the world*
(Despret obligated to hear) the blackbird sang as if the world itself depended on its song --and-->
*the importance of things came to dwell in its voice*
*the blackbird made importance exist in another way*
*importance became incorporated in the world*
and this importance rises like a question [a question that comes after “what matters for..."] --Despret--> how can i now write in such a way as to be worthy of what matters, with a similar insistence, for another being? (my question in Cinderella diaries)
...................................
my history (of continuous interest, or what created the next “-->”):
iran / visual arts --> germany / lecture and performance --> research / heritage study --> case / ajayeb bestiary --> epistemology / animal --> science / anthropology
...................................
home funerals put into practice an important dimensino of the lives lived by the deceased --> participates actiively in the instauration of their existence
-instauration: [re-storying] restoring, participating in a [...]
(209)[...notes/Ajayeb notes.txt]%31.6[...]well in its voice*
*the blackbird made importance exist in another way*
*importance became incorporated in the world*
and this importance rises like a question [a question that comes after “what matters for..."] --Despret--> how can i now write in such a way as to be worthy of what matters, with a similar insistence, for another being? (my question in Cinderella diaries)
...................................
my history (of continuous interest, or what created the next “-->”):
iran / visual arts --> germany / lecture and performance --> research / heritage study --> case / ajayeb bestiary --> epistemology / animal --> science / anthropology
...................................
home funerals put into practice an important dimensino of the lives lived by the deceased --> participates actiively in the instauration of their existence
-instauration: [re-storying] restoring, participating in a transformation that leads to a certain existence = to more existence, in the case of the deceased: both a biographical supplement and the accomplishment of an existence in another realm of reality ==Souriau==> brilliance of reality (of the dead): regards of the existence of the deceased, provided we agree on the right regime of reality that can be granted to them --> (envisioning definition of the mode of existence)==enable==> to account for what the deceased do and what they have others do ==> describe how they interfere in the lives of the living --✕--> (we avoid the trap of) the tradition that captures and generally freezes the problem, separating the ways of being into two categories: “physical existence =/= psychological existence” ==> the deceased = non-existence, fantasy, belief, hallucinations... (<-- bad for ajayeb)
vigil
the deceased retain thier full relatinoal capacity
the midwives stress that it is important to carry on talking to them, with love, soflty, carefully choosing one's words...
death --> passage --> a medico-scientifice time frame in which the living have work to do (=/= the work of mourning)
body remains vibrant matter <== communication remains possible
taking care of events through their affects
(Despret asks) what do we know about what the body continues to feel and causes the person to feel once it has stopped breathing?
death midwives
share the conviction that death is not a matter of all or nothing
[people] can still talk to those who remain through memories or thoughts that arise in their presence
signs --> remain open to the possibility of being understood differently
death affects the face muscles in such a way that it produces a post-mortem smile (لبخند شهید) --> *smile (that comforts) ==> ‘deceased: a particularly robust being’ that unifies two ways of being:
1. he becomes an expressive relational being[...]
(210)[...notes/Ajayeb notes.txt]%31.7[...]itude
fossil nihilism
...................................
Frankenstein: an all-purpose modifier to denote technological crimes against nature--a criminal only after being left alone by his horrified creator
--Latour--> we have failed to care for our own creations : Frankenstein as a parable for political ecology
to be coextensive with...
to become compositionist: one that sees the process of human development as a process of becoming ever-more attached to nonhuman natures (=/= fallen from nature)
story of modernity:
•humankind's emancipation from nature
•***progress (forward movement of the arrow of time) = indifference to the past*** ==> “past: an archaic and dangerous confusion”
•the confidence of being able to differentiate clearly what in the past was still mixed up: facts & values
green politics ==> gloomy asceticism, a terror for trespassing nature, and diffidence toward industry, innovation, technology, and science
my work has been against the notion of “nature = a hierarchical totality”
emancipation =/= attachment =/= intimacy
*environment: what appeared when unwanted consequences came back to haunt the originators of collective modernizing actions
*environmentalism: when the unwanted consequences are suddenly considered to be a monstrosity (#apocalyptic) ==> abstain & repent --> Leo:
environmentalist logic: “precaution = abstention”
‘global warming’ is an unintended consequence (like anything in earth) <-- narrative of attachment =/= an scandal, end of the world (<-- apocalyptic narrative of emancipation, modernist myth of mastery)
pristine nature =/= our nature ~= national park: a rural ecosystem complete with post offices, well-tended roads, highly subsidized cows, and handsome villages
(Latour giving the example of theology:) ‘mastery ==> attachment’ : “the christian God gets folded into, involved with, implicated with, and incarnated into his creation.” =/= a master who is freed from dependents
}--Latour--> dominion means attachment
...................................
Mi You
modernization process of European societies ==> secularity ==> “religion = only one option among other ways of self-fulfilment and human flourishing”
*self-sufficient humanism has never existed on the same scale before in European societies before the Enlightenment*
...................................
#writing for mini-series bestiaries
inspired by the https://www.instagram.com/ajayebedidani/
1. https://www.instagram.com/p/CPYnbZnH2w3/ short episode at night in country X there is a talking apple that speeks in unknown language. character acting, location garden, animation, play with mixed CG architecture
2.
[...]
(211)[...notes/Ajayeb notes.txt]%31.9[...]petition compultions
what offers me hospitality and shelter?
...................................
i am sorry to have to perform some iranian Tarof maneuvers in order to move or move on ironically Tarof temporarily blocks the movement
-Tarof belongs to the tropes of (less violently appropriative or even nonappropriative[?]) greeting (in strictly iranian sense,) “Greeting rellects the double movement of approach and withdrawal that issues in a passage tracking the movement in history that defines the conditions of historical existence.” (Avital)
[if you don't greet me i vanish in thin air! i am not kidding! i am also freaked out by those who pretend cool and that their arrival and existence dosn't depend on the other greeting them. or, are the already greeted by some other mechanisms that are not immediately visible to me?]
-postponing the encounter
-as a greeting ritual, Tarof at once performs and tests the reliability of social links
-Tarof has everything to do with the poetic act
-i like to open another trackline of research: does Tarof appropriates the Other? (its relations to violence?)
-Tarof-greeting establishes a relationality between... texts and historicity?
-can we understand Tarof that it originates the relation between man and the divine? ---"infinity after you!” (unendlich nach dir!)--intense intimacy of infinite belonging.
-merger of the sacred with terrestrial destinies. you are made a demigod at the moment of Tarof
-a temporary co-belonging, in possession of the Other
-in which sense Tarof offers trace of a relation to an ungraspable alterity?
-between what and how it holds separation? (Tarof's very task is to hold together the separation)
-its relations to the sacred?
-what kind of encounter takes place under the sway of the Tarof?
-repeatability of the Tarof is built into its singular occurrence
-Tarof, a *reciprocal promise* that aims to correspond to the most essential level of the other.
-the greeted is first and newly returned to his essence
-Tarof corrupts greeting
-the story of turtle and two storks in Kelile Demne (کلیله و دمنه): friedship due to adjacency and terms of nearness or farness to the other. (Tarof is activated by and sustains adjacency) --- delicate trajectories of greeting
-how do we greet a dog. the submission necessary in greeting. we submit to it when we greet the dog. hi dog. what would a practical Tarof with dog look like? do we have Tarof with animals? The Tarof's affection itself cannot be separated from a desire to dominate.
Levinas narrates a greeting, when he was in a concentration camp in germany, they call them dog. then a stray dog shows up and they call him Bobi. when they came back from the dehumanizing labor of the camp, Bobi would run to them every day and greet them. and that was what rehumanize them.
[...]
(212)[...notes/Mona rat race.txt]%32.2[...]call to speak involves some violation and over-joy, putting oneself in a persecutory way on the line, what Sa'di calls in “Dar Favaede Khamushi” in 4th chapter of his Golestan ‘on the disadvantages of speaking’ or “On the Advantages of Silence” (Written in 1258 CE)
literate or obliterate
infinitely less violent --> that there is never absolutely nonviolent, a value infinitely small but never zero; infinidecimals
degree of violence = 1/x {while “true”: x+1}
(Augustine:)
(Because of the arbitrariness of being:) “to love" = "I want you to be”
[we need to be witnessed:]
because “we have not made ourselves,” we “stand in need of confirmation. We are strangers; we stand in need of being welcomed”
*strangers and exchangers (sarraf)
this is an artistic concern with foreign-policy
[Arendt:] (in 20th century) shifts in the terms in which we locate the ethics and values of responsibility
citizen --> refugee
[demand for clear ethical responsiveness]
*citizen: an entity assumed to occupy the secured interior zones of polity (who generates the affect and discourse of care, concern, responsibility, and rights;)
*refugee: foreign and shifting body with no home base--has become the exemplary locus for any possible cosmopolitan ethics
you feel like a foreign body until you finally get a job, love, being greeted,
(you may remain foreign until the other claims your body: the police, the lover, the employer, some microorganism that make you sick, and so on.)
(Nietzsche's view of) the friend as the future***
Holderlin asking “Wo aber sind die Freunde?” (a central complaint of ethical proportions and political consequence), (that they have not come to the place from which the poet is greeting) scattered or not yet in existence --> nature of future friendship. (is he keeping the friend necessarily remote? out of political reach? Avital's asking, accusing Holderlin of singularization)
-Graeco-Roman model of friendship
-(is there a specific Iranian model of friendship? --?--> Tarof)
-political model of friendship (based on reciprocity)
Greco-Roman --> Mediterranean World
-the “swimming-pool and spa” of the Greeks and Romans?
-wherein the cultural preferences, ideas and sensitivities of these peoples were dominant
-their urbanites and cosmopolitan elites
-mutual knowledge
politics of friendship in Kelileo Demne:
undiscovered treasures...
constantly warning of fall on the asymmetry
nonreciprocity
Kelile-o Demne is about communal forms of fragile human existence
a project of (asserted) nonalienation
-destinal velocities (the Turtle, the storks, etc.)
fictioning totality of nature, therefore, state
[...]
(213)[...notes/Mona rat race.txt]%32.3[...] hang around in my family's lunch table culture. the iranian mother and eating your children story of the lions. the multi species contingencies. my family culturenaturally hanged on the story of the wild nature, wildness. what does it mean for my family in their specific temporal location in tehran history? the disappearance of Gonjecshk [Sparrows being replaced by Starlings], parks [numerous stories of devastation], and the anthropocentric state logic [condition of the zoos, hostility towards domestic dogs, etc.]?
-and as is the case with my family, they are so good at changing the subject, and all i have perhaps tried to performe is the ways we can stay with the subject of discussion around our lunch tables, to stay with this particular story and not that. (althought i have been changing the subject constantly myself...)
-the absence (minimum presence) of animal in my family, and the ways the animal story circulate and live there. what is the animal holding in my family?
-stories or fables that permit wonder, or allow perhaps to approach crows or cats as creatures who could be capable of contingent cooperation or multispecies companionship. [i am referring to the video of the wild animal taking care of the baby pet, the popular video in social media that triggered the discussion about wild and domesticity during the lunch between my family members. an object that captured the dialectic of desire and disgust in my human family's response to the animal.]--> this is what I call cosmology: beings that depends on their placing within a particular cosmology. cosmology is very much alive --- [animals fitting in the visual rhetoric of web-based digital media is itself to be investigated... social relations, social animal, contemporary cosmology]
-the minimum relationship with feral cats, and rats, and pigeons (and their material environment.) and ambiguity towards them. evoking responses of affection, disgust, fear, and indifference.
-relationships between people, animals and place**** [a place as complex as Tehran's urban environment with its politics, televised operations, its ‘wilderness,’ and technologically mediated stories and rumors that populate its landscape.] --> are we having a Historical change? in epistemic principles --> what is inside and what is outside [keep in mind the historical moment in iran's political isolation. is this reflecting the exclusion of feral animals of everyday life?]
-my family was able to talk differently and find other expressions about violence in the landscape of tehran by applying the animal story (to the head and heart.) [this is also Kelile o Demneh.] the video was a heart-breaker. it had a healing moment, and their resistance to its originality as a tale of friendship is meaningful, the violence is solid and a-priori to companionship, and it supported the story of kinship instead of friendship. This story also promoted the Descartes’ beast-machine hypothesis, that the w[...]
(214)[...notes/Mona rat race.txt]%32.5[...]man family's response to the animal.]--> this is what I call cosmology: beings that depends on their placing within a particular cosmology. cosmology is very much alive --- [animals fitting in the visual rhetoric of web-based digital media is itself to be investigated... social relations, social animal, contemporary cosmology]
-the minimum relationship with feral cats, and rats, and pigeons (and their material environment.) and ambiguity towards them. evoking responses of affection, disgust, fear, and indifference.
-relationships between people, animals and place**** [a place as complex as Tehran's urban environment with its politics, televised operations, its ‘wilderness,’ and technologically mediated stories and rumors that populate its landscape.] --> are we having a Historical change? in epistemic principles --> what is inside and what is outside [keep in mind the historical moment in iran's political isolation. is this reflecting the exclusion of feral animals of everyday life?]
-my family was able to talk differently and find other expressions about violence in the landscape of tehran by applying the animal story (to the head and heart.) [this is also Kelile o Demneh.] the video was a heart-breaker. it had a healing moment, and their resistance to its originality as a tale of friendship is meaningful, the violence is solid and a-priori to companionship, and it supported the story of kinship instead of friendship. This story also promoted the Descartes’ beast-machine hypothesis, that the wild-being is devoid of intentions and is like a timepiece with regular motions, that the animal is object and not subject, beast-machine.
-my mother's relationship to the lions eating their offspring, octopus eating their mate, or cats licking their genitals and dogs filth scavenging--polluters of domestic space, cockroaches “belonging” to an stratum below civilized life, the “out of place” and abject owl, species sexual dispositions and different coupling, suggest difficulty in an anthropocentric expectation of alterity. animals simultaneously despised and admired --- the idea of eating your (so-called) “loved-one” (not a suitable object for affection) refutes cross-species identification according to anthropocentric standards. [windows of opportunity for cross-species bonding, domestic-wanna-be-feral story, myth of mental intention and animal flesh, irreducible heterogeneous ontologies and involvement of human-animal in multiple agencies, normal stories of becoming human, ]
-which animals are regarded as transgressive and ambiguous in Tehran? and which aren't?
-resisting any openness to the idea of feral animal that was expressed in my family, a meaningful discomfort, actually entails the fear of finding that we are not so different from animals, within the violent landscape of contemporary tehran.
-dust. fixation on clearing the dust out
this is one pattern of exchange.
(another [...]
(215)[...notes/Mona rat race.txt]%32.5[...]
Avital: For Bataille, friendship is part of the sovereign operation and is linked to reading.
apostrophe (citation) for Derrida is the possibility of postmortem discourse --> memory, acts of bringing back, recalling
can we take out no insurance policies to safeguard thinking or writing or building?
(Lyotard's) différend: a dispute or difference that cannot be resolved by the cognitive or linguistic resources we have at hand --(indicating rather)--> a rupture in the presentation of testimony (~ litigate)
something you could turn your tattooed back on
(#my work on [post-feminist] harem)
(companionship and sexuality and installations of community) --> The Inoperative Community [Bataille, Blanchot, Nancy]
(how to) create community wherever I go?
(establish relationships: humor, kindness, attention, reworking, “re-”, festivity, moderate arousal, silliness, playfulness, support,)
learning making a “fictive kin group in training” (how to learn to notice each other? how to learn to be in the same game?)
to insisted on community without relying on transcendence =/= communion
(community without illusions about itself)
a community that is self-annulling but rigorous (rigorously perverse)
(--the duties of the survivor)
-this is about creating convivial spaces (=/= urban design ideology)
(to set up around) work =/= (bodies of) knowledge
(let's make this an obligation:) to create an atmosphere in which interesting mistakes can get made
let's bring a huge amount of material what we get into trying to digest
--> [an effect of being in Europe ==>] is harem about having a space/time to claim as my own? [it can never be?] an actual space which i can dream of and re-create and hope toward? retrieving a mythic place of origin [that cannot be rebuilt]?
•*the harem girls my ancestors* --> Cinderella
=/= longstanding tradition of seeing the female experience as ‘inherently’ painful (as in the pathos of The Handmaids Tale TV series)
(#harem Manifesto)?
..telos of anything {in apass, my bow and arrow? (=/= a generalized claim) --> it was about knowing the energy of each other and trusting the honesty and coherence of directional postures and responsive movements. [#harem] (*) one's game might be geared to build success according to one's goals, but unless the game engages the other, it is worthless. (* it is about) learning how to wit. (*) my bow and arrow in use, my tropes and abstractions, what are they good for if others don't play/engage with them? to recontextualize ‘method’ and methodology. (*) “incommensurable tacit knowledges of diverse communities of practice” --> “communication” across irreducible difference (where “method” is not what matters most;) (game of) “situated partial connection” ==> subjects
(not always the human lan[...]
(216)[...notes/Mona rat race.txt]%32.8[...]ooed back on
(#my work on [post-feminist] harem)
(companionship and sexuality and installations of community) --> The Inoperative Community [Bataille, Blanchot, Nancy]
(how to) create community wherever I go?
(establish relationships: humor, kindness, attention, reworking, “re-”, festivity, moderate arousal, silliness, playfulness, support,)
learning making a “fictive kin group in training” (how to learn to notice each other? how to learn to be in the same game?)
to insisted on community without relying on transcendence =/= communion
(community without illusions about itself)
a community that is self-annulling but rigorous (rigorously perverse)
(--the duties of the survivor)
-this is about creating convivial spaces (=/= urban design ideology)
(to set up around) work =/= (bodies of) knowledge
(let's make this an obligation:) to create an atmosphere in which interesting mistakes can get made
let's bring a huge amount of material what we get into trying to digest
--> [an effect of being in Europe ==>] is harem about having a space/time to claim as my own? [it can never be?] an actual space which i can dream of and re-create and hope toward? retrieving a mythic place of origin [that cannot be rebuilt]?
•*the harem girls my ancestors* --> Cinderella
=/= longstanding tradition of seeing the female experience as ‘inherently’ painful (as in the pathos of The Handmaids Tale TV series)
(#harem Manifesto)?
..telos of anything {in apass, my bow and arrow? (=/= a generalized claim) --> it was about knowing the energy of each other and trusting the honesty and coherence of directional postures and responsive movements. [#harem] (*) one's game might be geared to build success according to one's goals, but unless the game engages the other, it is worthless. (* it is about) learning how to wit. (*) my bow and arrow in use, my tropes and abstractions, what are they good for if others don't play/engage with them? to recontextualize ‘method’ and methodology. (*) “incommensurable tacit knowledges of diverse communities of practice” --> “communication” across irreducible difference (where “method” is not what matters most;) (game of) “situated partial connection” ==> subjects
(not always the human language is the medium) two-way conversation =/= naming (~= intention-laden and consciousness-ascribing linguistic practice) --> sometimes not God, logos, or sujet suppose savoir, rather a dog makes you (in whose image?) --> this is about making our categorical labor harder}
it is about a politics disinterested in: self-identity, realization of intention, transcendence, ‘sweet and nice “feminine” worlds and knowledges free of the ravages and productivities of power’ (Haraway 2003), cultural relativism, master-slave discourse,
**mutuality is mutability is contingent is historic[...]
(218)[...notes/Mona rat race.txt]%32.9[...]in reverse, Lear loses its power but keeps his authority, his lag on administrative change.
authority is a bound, a volunteriy obidience and care-giving
parent-children: something the child needs desperitly, they need direction, they need people not only as guids but as witnesses of what they are doing.
the destructive charismatic authoiry in politics
tests if he/she can keep himself together
the charisma of the user on facebook (marat, jonathan, etc., but both are also very good at face to face communication)
...................................
Sennett
we don't know how to use material objects and machines well
craftsmanship: the quest to make physical things well
•how the head and hand are connected
•doing something well for its own sake --> skill (not honoured in modern society)
==> free the craftsman (Sennett)
in many social relations we do not know exactly what we need from others – or what they ought to want from us
cooperation as a craft --> skill of understanding and responding to one another
urban design is a craft in peril (dar khatar)
•too much urban design ==> homogeneous and rigid
•modern built forms ==> only a faint imprint of personal and shared experience
Sennett --> (better understanding of) ‘material craftsmanship + social cooperation’ ==> cities better made
‘homo faber project’: the ancient idea of Man as his or her own maker, man as a maker of life through concrete practices
•limits on desire and will
•the experience of other people's needs (which cannot be reconciled with our own)
+ to recognize and honour what lies beyond us (and before us)
social relations & physical environment
issues of practical skill, tool, meaning, value
***the rebellious child (in me)
United States has become an intensely tribal society
*tribalism* [= adverse to getting along with those who differ, solidarity with others like yourself, & “thinking you know what other people are like without knowing them"], in the form of nationalism, destroyed Europe during the first half of the 20th century
--✕--> complex societies:
•workers flowing across borders
•different ethnicities, races and religions
•diverging ways of sexual and family life
“The ‘self’ is a composite of sentiments, affiliations and behaviours which seldom fit neatly together; any call for tribal unity will reduce this personal complexity.”
-Sennett
(for Aristotle:) city = synoikismos(= coming together of people from diverse family tribes--each *oikos* having its own history, allegiances, property, family gods)
[some my german friends are making us all poor in not recognizing this, that sim[...]
(219)[...notes/Mona rat race.txt]%33.7[...]n organicity, but of community as the living to share precisely an impossibility of being-in-common (=/= ontologize the community, after the death of God, Rousseau: community of mankind as the foundation of politics --> “man” comes from the “contract” and not reverse)
----> “giving” the (Derridean) ‘gift’ cannot succeed if the giver knows about his/her gift; *unpresentable*
--✕--> politics and the political always implies fulfillment, law, closed space, *closure*
(Pir's) heaven of value
(Bergson's) supplementary soul
there is a nihilistic way in which we destroy
“everything is political” =/= everything is directly ontologically political ==> totalitarianism: everything belongs to law --> make law about anything (--> Plato's political theology: thought is founded on something; - @Varinia, “management of justice”)
national aestheticism
over-educated ~=? brainwashed
[in my lectures i am trying to teach something (Heidegger, Sa'di, etc.) in ‘a certain way,’ and that ‘certain way’ touches me and i hope touches my audience, even if one don't understand much of it at the time of lecture. i am trying to think by the outside, what comes from outside, being touched by it. right now in apass this outside consists of my (living) peers, getting their quantity of imposed ideas and try to work with that. to ‘take part']
...................................
(how?) the exposure of violence becomes the origin of violence (@Mona)
...................................
a preoccupation (of someone/yours) --into--> analytical solution/terms (for example ‘aesthetics’ and ‘gender’ for Strathern)
gift (produced to be seen) --> moments of performance --> *creating a context of display*
[*]gift: participate in and generate internal relations <--> commodities: participate in and generate external relations
you gain prestige in what you give
*there is a lot of ambiguity about what can be seen and what cannot be seen* (<-- this must be understood for any one who is invested in ‘showing’)
***--> the alternation between what you conceal and what you reveal (is[?] at the heart of thinking about creativity, about reproduction, about the perpetuation of society, about the perpetuation of relations)
exchange wealth between two clan groups
wealth
•has an aesthetic form
•has to be grown as well as exchanged
•must be accumulated privately and secretly
•must be revealed at the *moment of transfer*
•has to take a proper form ~ recognized by others as appropriate
[*]aesthetic = a proper form (at the moment of revelation) that other people have to respond
(--✕--> european notion of aesthetic = eliciting a sense of appreciation of beauty)
(my sister's wedd[...]
(220)[...notes/Mona rat race.txt]%33.9[...]transforms its listener [--> fantasy of affective communication], hermeneutic and cognitive of the language is effaced and what is left is only *delivery* itself [@Ali's way of talking has a hint of this (a self-erasing speech,) he “delivers” his (political) message to me #tattooing me }--> the silencing/elimination of his interlocutor, **the little annihilatory gestures** of my friends], that it [violence] aspires to a *pure present*
•this is a translational problem? Keenan
•how do we know when things cannot get any worse?
•when/where the translation should stop? @Ali @Sina --> this is about the ethical risks (we are making all the time) in mistaking an annihilatory gesture for a discursive or political one
there is no language which needs no translation (not even violence)
*translation: an active relation between and within languages =/= to overcome language --> is exaclty where the name politics ought to be reserve (Ranciere) (--> that is why i am doing political work [my work on: discordant objects of reference, misunderstanding, active deconstruction, etc. my ‘personal responsibility’ to insist on space of difficult translation])
unilateralism of an imposition: universality of human rights
(Keenan:) human rights = standardization of the rhetorics of claims we make on each other --therefore--> an open and undefined field of operation (and not some essence about humanity, nor law. Keenan is helping me not to think of human rights as an old fashioned, transcendental, essentialist, ontological discourse, grounding definitional basis, categorically an enemy's discourse)
military urban research (employing critical theory) --> use of theory as the ultimate ‘smart weapon’
-Deleuzian theory influences military tactics and manoeuvres --> a form of discourse between enemies
contemporary military theorists (in US TV series, re-conceptualizing the urban domain)
...military with the spatial and organizational models and modes of operation advanced by Artificial Intelligence, swarm intelligence, Deleuze and Guattari, Gregory Bateson, Foucault, Guy Debord, Bataille,
conflicted peace and peaceful conflict
competitive military buildup
...................................
Keenan on working with images politically --> *politics of exposure (or revelation ~-> forensic)*
(increasingly important dimension of political) *image-making*:
--more--> the event takes place in order to be photographed and reproduced and rebroadcast, transmitted and distributed, copied and viewed --> dissolution of the obvious political spaces =/=
--less--> making visible something that is otherwise hard to see (~= converting observation or visualization into knowledge in hopes that some kind of action will come about, based on the rational, reasonable, deliberate interpretation of [...]
(222)[...notes/Mona rat race.txt]%34.3[...]critical theory) --> use of theory as the ultimate ‘smart weapon’
-Deleuzian theory influences military tactics and manoeuvres --> a form of discourse between enemies
contemporary military theorists (in US TV series, re-conceptualizing the urban domain)
...military with the spatial and organizational models and modes of operation advanced by Artificial Intelligence, swarm intelligence, Deleuze and Guattari, Gregory Bateson, Foucault, Guy Debord, Bataille,
conflicted peace and peaceful conflict
competitive military buildup
...................................
Keenan on working with images politically --> *politics of exposure (or revelation ~-> forensic)*
(increasingly important dimension of political) *image-making*:
--more--> the event takes place in order to be photographed and reproduced and rebroadcast, transmitted and distributed, copied and viewed --> dissolution of the obvious political spaces =/=
--less--> making visible something that is otherwise hard to see (~= converting observation or visualization into knowledge in hopes that some kind of action will come about, based on the rational, reasonable, deliberate interpretation of those images) (<-- a lot of social justice activists, human rights organizations, and civil society practitioners are still working within this realm of the traditional image)
a bad (revelatory) theory of the (rational democratic) public sphere : “visual representation of things ==> known to a wider public ==> knowledge properly considered ==> wise decisions ==> actions”
=/= (a more properly) political moment of: inscribe images --within--> a narrative or a persuasive project --within--> a campaign that actually narrates them (captions them, makes them more available for some kind of political action) and doesn't just take for granted that their meaning follows automatically
the way performative dimension involves a kind of action that doesn't pass through the same cognitive circuits or the same process of knowing (in images)
•living by the image
•vulnerable to the exposure of the distortion or falseness of the image
to get a rich sense of the political context in which you operate (knowing about the history, knowing what the local forces are, who the actors are, and so on) =/= ethically-self-confident political movement reassured by the quality of their own good intentions ==> skip over a lot of local analysis, research, or interaction
...is it a humanitarian catastrophe (a crisis of suffering) or genocide (a crisis of an
ideological sort)
quasi-raw material of images --> recoding, contextualization, narration,
the bad stories and failures (in our lifetime) that do need to be excavated and thought about
Keenan --> *the fantasy of being able to move so directly from knowledge to action that one almo[...]
(225)[...notes/Mona rat race.txt]%34.3[...]ld ideas (might look like *reactive* ==constitute==> proposition about a very different way that the future should be organized):
•slight shift in emphasis
•slight shift in interpretation
•a little re-definition
•a reactive mimicry
•
expendable people targeted for discrimination, injury and death, in a continuing wave of violent economic, psychic, social, political, medical and juridical assaults
Keenan on the possibility that justice might not be simply possible
deconstruction's ethico-political pertinence:
•reference to its thematic or referential considerations of issues (ethics, race, feminism, etc.)
•its formal homologies with political interventions --> deconstruction of authority as liberating ideology-critique
•ruin the categories on which political discourse and reliable knowledge found itself
}==> axiom: ethics and politics are matters of choice : determinations and acts of a subject with an identity (whether strong or weak) held to be [*]free: capable of understanding and integrating that knowledge with a response to the demand to act
[*]subject: name of the time and place in which knowledge can be articulated, *the right to the passage from knowing to doing*
undecidability --> Derrida
unreadability --> de Man
-what is more radically unsettling than criticism? (...reading)
@Sina
“the subject who reads is the subject who choose” ==> responsibility
...................................
Eichmann --> faced a legal forum
Mengele's skull --> faced a scientific forum
}--Keenan--> (two different discursive operations) each *inaugurates* a fundamental concept and practice within the politics and epistemology of war crimes investigations
*cultural turn towards testimony* --> the speech of the witness[...]
(226)[...notes/Mona rat race.txt]%34.5[...] an event
•a figure of thought
20th century as the century of genocides : the story of collective violence from the point of view of victims and survivors <-- we must contest this story
•(Kleinman & Kleinman, Mookherjee:) victim stories ==> voyeurism
•(Fassin & Rechtman:) ubiquity of a trauma narrative substitutes critical engagement with the structural forces of inequality (or discrimination by a psychologizing of experience and of subjectivity)
•
•
category of the victim is not transparent =/= bureaucratic legal forms through which the victim status is produced aligns with very different kinds of knowledge (shamanic, ritual, genealogical) to generate different kinds of affects
1947 Partition of India (marked by massive intercommunal killing, rape, and abduction of women) ==/==> victim
==> refugees, evacuee property, abducted persons
his fictionalized account of my responses to his questions inspired me to think
(your fictionalized account of my response to your question inspires me to think)
[to] rake the fallen leaves of language and literature to recreate experiences...
(usually) “treason” ==> massacres and violation of human rights by governmental forces
(one is forced to see events in other countiries in the light of issues pertaining to) transitional justice and the global form of truth
unknown dead imagined as hungry and thirsty ghosts
*the living cannot offer the dead solace because the unknown dead cannot be placed within the grid of genealogical knowledge necessary to make them into benign ancestors*
-the difference between kin and strangers, ancestors and ghosts
**hospitality being offered to the stranger could also become a way of reincorporating the estranged kin**(? -iranian hospitality?)
the intertwined nature of bureaucratic power and ritual action
the dead are haphazardly buried that have to be then contained or transformed through shamanic knowledge and ritual manipulations? -Veena
modern bureaucratic procedures ==> tear apart the continuity of generational connections <-~ the work of ritual to restore connections is engaged
the different ways we come to know something =/= the experience of ‘carrying’ a knowledge
...unknown dead in a milieu in which ancestors and ghosts are not simply distant and abstract concepts but are felt with every sinew of the body, who come to haunt the descendants through dreams and apparitions =/= Ta'zieh: ancestors in contexts in which the relation to the dead is commemorated primarily through national rituals
(in the Jeju uprising/massacre case that Veena studies) ‘victim’: the qualifying condition for genealogical connections to be maintained in imagining kinship as constitutive of the relations b[...]
(227)[...notes/Mona rat race.txt]%34.7[...]ng =/= the experience of ‘carrying’ a knowledge
...unknown dead in a milieu in which ancestors and ghosts are not simply distant and abstract concepts but are felt with every sinew of the body, who come to haunt the descendants through dreams and apparitions =/= Ta'zieh: ancestors in contexts in which the relation to the dead is commemorated primarily through national rituals
(in the Jeju uprising/massacre case that Veena studies) ‘victim’: the qualifying condition for genealogical connections to be maintained in imagining kinship as constitutive of the relations between the living and the dead [=/= victim: an appeal to the authority of subjective experience, or the knowledge produced by the State about the dead as victim or traitor]
bureaucrats (victim or traitor?) and shaman (ancestor or ghost?) --> entanglement of different ways of knowing and classifying
(for the survivorss of Jeju after 70 years) inordinate character of knowledge appears in this world as the unbearable burden of not being able to convert your dead kin into ancestors consigning them to a ghostly existence
--> so that the ancestors can rest peacefully in death and less in terms of the discourse of transnational justice or human rights
reputation of a woman --> the marriage prospects of girls --> ideas of purity and honor --Veena--> “poisonous knowledge” secreted by the large-scale abduction of women (in India-Pakistan Partition)
-cultural understanding of sex as especially polluting for a woman
disclosure or a coming to know that a close relative had a hidden history tied to large historical event --> announcing an “otherness” to a close relative with whom one had inhabited a life.
Partition ==> distortion of everyday language itself and its bodying forth
bodily nature of language
poetry suffused with exquisite portraits of grief
the sense that kinship relations themselves have become lethal
(journalism's) trap of knowledge/ignorance (ruth/falsity) binary [asking for formal solutions to problems of indeterminacy because of the finitude of knowing subjects or veiling of objects] =/= (Veena trying to) attend to regions of knowledge that can turn us to change the questions we ask
(inordinate) knowledge is contended with locally, diurnally, repeatedly
Veena asking how is this knowledge [catastrophic event secrete knowledge in the everyday] endured or contested; concealed or revealed; and what are *rhythms* of these movements?
*inordinate knowledge*
-as citizens, how do we deal with the knowledge that torture is regularly practiced as part of the security apparatus of many democracies?
-what responsibility do we bear for these practices that are before our eyes--that we cannot but help know?
-As relational beings how do we reveal the ex[...]
(228)[...notes/Mona rat race.txt]%34.8[...]nd remade by cohabitation with birds, mice, evil mother --> changing the self and adapting) ==> ontology: a practice of co-constitutive awareness
Alba --engineered--> to glow
pig --engineered--> to become sausage
...................................
Seymour
bad affect
(bad environmentalism's) respond to mainstream environmentalism + questioning its broader ideals of nature
=/= conventional environmental affect
both identify & respond to the aforementioned absurdities and ironies, through absurdity and irony + related affects and sensibilities:
•irreverence بى ادبى
•ambivalence
•camp
•frivolity هرزه
•indecorum بى نزاکتى
•awkwardness
•sardonicism زهر خنده
•perversity
•playfulness
•glee شاد شاد
affects and sensibilities typically associated with environmentalism:
•gloom
•doom
•guilt
•shame
•didacticism
•prescriptiveness
•sentimentality احساساتى
•reverence حرمت
•seriousness
•sincerity
•earnestness
•sanctimony تقدس
•self-righteousness
•wonder
assumptions:
•that reverence is required for ethical relations to the nonhuman
•that knowledge is key to fighting problems like climate change
...................................
__al __ : __ affects and matter of __
(sensational X : Y affects and the matter of Z)
ocularcentric selves
(Hayward's) jellyfish: prismatically, their kinesthetic bling is registered visually and haptically, which draws our attention to the construction of their enclosure
expressively dense
rendered literal and material
light is of this world
to think diffractively = to apprehend a critical difference within
(the formation of a word from a sound associated with what is named -->) onomatopoetic: designed around the sensation of water
Hayward is drawn (to the Monterey Bay aquarium) ==> trying to sort out the poetics of their display
[they] furnish a simulation of the real thing, soliciting the sensation of unmediated encounter with marine worlds, they *act as sites of ecological hope* --Acampora--> *zooscopic: a totalizing view that conceals meaningful human-animal encounters at the price of reinvigorating anthropocentrism {=/=? zoological vandalism --> what would be an animal social media?}
[in zooscopic experience:] the very structure of the human-animal encounter is disrupted, and the interaction that is sought (encountering the animal) becomes impossibility as the “real” animals disappear and the conditions for seeings are undermined [<-- how telegram does that? if telegram animal media i[...]
(229)[...notes/Mona rat race.txt]%35.4[...] phase differences and the amplitude of the light waves) elements of composite light (white light) are reinforced, weakened, or eliminated by each other alternately*
•scales of butterfly wings and fishes...
•modification of the form of a word to express the different grammatical relations into which it may enter
•to put concerns, entities, relationships, and actions into process [-to put your found object into process of interference]
•[*]diffraction: mapping of interference ==Haraway==> where the *effects of* differences appear =/= differences appear
meaning + matter + action (always live together)
telegram animal carousel: nonhuman-animal-machine
my room/bedroom (~-> Cinderella's attic, architecture of containment)
overlapping perceptual worlds
synaesthetic force of perceiving and feeling, processing and mattering --> transposing of senses
immersion
kinesthesia
numerous haptic registers
we are transsensual
[*]sensation: the vibratory force in all organisms that seduces, sexulizes, entices, and mesmerizes the body
vibrate
oscillate
wave
aquarium ==> new sensations: deep-sea drifting and shimmering for upright opaque hominids --> that are sent further adrift through experience in yet unknown expressions
[*]ecology: ambivalent powerful elusive ways of composing through histories of interation, relationality, interconnection, and materiality
relational matter =/= matter of who has agency
Hayward's [and my] attention and sensuous reach are solicited by the ctenophores in the display, a display that instrumentalizes the jellies diffracting cilia and solicits my senses
-jellies participation in worldhood (further becomings)?
immersed in deep marine technoscience worlds...
...................................
...................................
Marx: human begin to distinguish themselves from animals as soon as they begin to produce their means of subsistence ==> they produce their actual material life
--Haraway--> Marx understood relational sensuousness, and he thought deeply about the metabolism between human beings and the rest of the world enacted in living labor --> the humanist teleology of that labor: making of man himself
horses
oxen
police dogs
rescue dogs
messenger pigeons
Despret > Ridout
(theological critical roots of theater:) before tragedy is its infancy [infans: the condition of those who are without language]
the division of labor, the death of god, the establishment of human dominion over the animals, the birth of tragedy may all be seen as simultaneous(?)
--> animals off stage in western theatre, to hide its origins in these moments of *inaugural violence* + the institution [...]
(230)[...notes/Mona rat race.txt]%35.8[...]>
Hayward's [and my] attention and sensuous reach are solicited by the ctenophores in the display, a display that instrumentalizes the jellies diffracting cilia and solicits my senses
-jellies participation in worldhood (further becomings)?
immersed in deep marine technoscience worlds...
...................................
Marx: human begin to distinguish themselves from animals as soon as they begin to produce their means of subsistence ==> they produce their actual material life
--Haraway--> Marx understood relational sensuousness, and he thought deeply about the metabolism between human beings and the rest of the world enacted in living labor --> the humanist teleology of that labor: making of man himself
horses
oxen
police dogs
rescue dogs
messenger pigeons
Despret > Ridout
(theological critical roots of theater:) before tragedy is its infancy [infans: the condition of those who are without language]
the division of labor, the death of god, the establishment of human dominion over the animals, the birth of tragedy may all be seen as simultaneous(?)
--> animals off stage in western theatre, to hide its origins in these moments of *inaugural violence* + the institution of division of labor
what was the animal doing on stage before the birth of tragedy?
mythical origin ==create==> stories (fabulous, fabulating): [storytelling: seeking for] means of making a vanished experience available again in the contemporary world (~ storytelling) ~/= *storymaking: creation of memories, the construction of a history that renders the present and the future richer in possibilities* [not just for your self and your kind, as Hollywood or the brands do it: personalize experiences at scale]
animals do not appear to work, in the referential framework that emerges from the division of labor / exclusion from labor [the idea of animals have been transformed into “potential instruments of satisfaction"] --> it is held that what animals do, they do it “naturally” : as if answering our needs is the same thing as *acting according to nature* [---> go to cooking manga anime Shokugeki no Soma, the nature of serving]
--Despret--> division of labor: a matter of dividing: those who explicitly really work =/= those who are only following a bent in their nature (a necessity of a biological rather than a historical sort)
Baratay --> possibility of writing a history from the animal's point of view
+ epistemic, conceptual, ideological obstacles
when the animals start paying attention to what humans are offering ir demanding, and then either accept, play for time, resist, refuse... stories in which they exhibit unusual skills or behaviours = acculturation: acceptance from the animal (not just humans imposing their will[...]
(231)[...notes/Mona rat race.txt]%35.8[...]to the past* [~/= Sina: to fabulate = to give other pasts to the present and future]
how to ask the question of work properly?
you have to consider animals as other than victims, natural and cultural idiots that *need to be liberated* despite themselves --> ‘liberating the world of animals' = 'freeing the human world of the presence of animals’ [---> go to fabulation of animal human in the movie How to Train Your Dragon: The Hidden World]
=/= telegram's animals
*humans and animals must (not just considered together but) always be imagined together*
ceasing to consider “animal = victim” ==> (?how in telegram media) animals involve themselves (since they are not natural and cultural idiots), just as human (breeders) are not “exploiting,” but giving, receiving, exchanging, raising, and growing with, their animals
when Despret is putting the question of “do animals work?” to breeders, it is a real experiment : to explore the researcher's propositions with the breeders --> to make them hesitate (~ is about *what does it mean to speculate in such a way?*) [=/= means of knowing through information (to gather data or opinions) : “what do breeders think of X?"]
Despret’ amazing rigour --> the only place that the question (considering whether animals do work) can be brought forward is the place where only the meaning associated with exploitation can matter (in places where both humans and animals are greatly mistreated)
-place where the evidence of such work is found, are places where animals are industrially “produced” --> their behaviours appear very definitely as belonging to a work relationship
director of animal resources --> (in such frame) animal: occupy the place of an obscure underclass, malleable, serviceable, and disposable in the end
moder feeder operations --Porcher--> animals sometimes wanted to help
r />
asking the breeders: could you help us learn how to ask our question so that it has a chance of making sense to other people? ==> they also could explore the *manner in which we were obligated to formulate our questions*
(Harawayiean) responsibility: a relationship crafted into intra-action through which entities, subjects, and objects, come into being
lead cow (the one who trusts the breeder, and one the herd trusts, usually is in the front) =/= dominant cow (in the hierarchy of the herd, is found in the middle of the herd)
a theme in animal technicians
paying attention to animals = being able to feel the limits that animals ask us to take into account (more than questions of well-being)
[many times] *work often leaves no evidence behind* (=/= publishing)
@apass
ethology ==teaches==> certain questions cannot be answered unless one constructs concrete conditions before[...]
(233)[...notes/Mona rat race.txt]%36[...]r />
*discussion across ideologies*
partisan mindset [--> social belonging]: ideology provides an ostensive set of tools (sometimes unconsciously) for analyzing a complex social world = orientation
•partisan operative mentality یک نوع ذهن عملی
•normal is ontologically privileged over abnormalities (or vice versa)
•left-wing identity politics: reductive us-versus-them mentality + moral panic
i am influenced by the demand of the other [= (Lacanian) socio-psychic projection of a Big Other that stands in for the presence of the ontologically non-existent group narrative] ==> moral grounds for living
(?) reverting back to your material status (as private individuals) =/= looking after ideological stability and economy
thins that don't work with when talking to partisan mentality:
•factual argumentation
•punching them
•Kantian argument for the intrinsic value of all human lives
(what generally don't work:) reminding one's political rivals of facts --✕--> (Levinasian) the trace of the other
(?why i need or not need) intellectual adversarie [=/= caricatures for shooting practice]
(the banal and continuous hyper-polarized political partisanship of) right-wing populism =/= Social justice activism
(our agreement on) moral and methodological priority of the individual
...................................
https://merionwest.com/2018/07/31/purity-politics-is-ruining-progressivism/
prison: mechanism available to remove people from society
[my problem with: political philosophy (of) authentic radical politics -->] (academic or artistic) critical scholarship [critical race theory, post-colonial theory, gender studies, etc. -->{busy with **systemic grievances** (white supremacy, colonialism, racism, etc,)} + left-wing identity politics --> *leftist purity politics*] universalizing a kind of moral complicity ==> a reductionist social ontology of guilt and victimization -->{
•bad idea of the whole (liberalism) is historically associated with, for example, colonialism ==> all of its parts (people, ideas, etc.) are equally associated with colonialism
•the idea of modernity + the rise of the individual ==> (a sense of) loss of community
==>
•participation
•horizontalism
•institutional distrust
•ad hoc organizations
forensic architecture: purifying itself of (and overcome) injustice =/= meaningful progressive change
(Occupy movement, protest mentality --> how left-wing purity politics missed the) consequences electoral capacity, electoral politics
(not knowing how to use) liberal institutions
•(thinking with Bruzzone -->) we need more *impure politics* : (reform & compromise mentality)
◦how to transform knowledge into *electoral mobilization* (=/= Pierre's interest in fiction, Leo's inter[...]
(234)[...notes/Mona rat race.txt]%36.3[...]offered a surprisingly abstract concept: “presence” (under the guise of “presence of the observer”) =/= body
-the presence has no skin, it does not sweat, nor does it eat, sleep, dream, fear --> [*]presence: the perceived body which never acknowledges itself as a body (there is no presence that could be unperceived in one way or in an other) = disembodied body <== *science: the cognitive activity par excellence*
•obliterates the actual presence of the observer --understood--> (in terms of a) convenient and non-problematized split “presence =/= absence”
•(?if these attempts succeed in) reducing the reactivity of the animal to the researcher =/= wildboyz
}--> ‘not having a body' = a mean to preclude (to prevent or to avoid) **the always possible reciprocity of the encounter** [--> aliens are watching us!]
}--> ‘having a body’ discloses and renders perceptible (it is the actual condition of) the very existence of reciprocity of the encounter
>
how scientists (and artists) construe their presence in the field
*the will to be there without being there*
the problematic “animals react =/= animal don't react”
(also in art -->) ***the regime of distrust of influence*** [--> fable of ‘artist's original interiority']
-*- what does ‘meaningful’ means? -*-
scientists aim to find new methods to focus on those behaviors that are most meaningful to the animals themselves
•Shirly Strum --> I tried to let the baboons themselves “tell” me what was ‘important’ (-how a tree can tell you what is important to them?) -with the baboonss: nothing made them believe that she could be a baboon, so she decided after a while that she could try to urinate while staying among the baboons ==> surprise (=/= trying not to disturb the baboons with her body) --> her body (style, gender, smell, look, anime, etc.) made her enter into relationships with the animals in a new m new mode, **as a living person (like them) she creates with them an embodied proximity** (==> embodied affinities) [<-- Jassem is very good at it. this happens as well in apass research environment between artists]
---> go to Cinderella taking shower with her birds in the attic {urine, noise, surprise}
•Mark Bekoff --> empathy: possibility of sharing feelings involves mirror neurons (“I can feel the animals”) ~= (an experiment to incorporate) *to embody literally*
+ (Burghardt's) use of *critical anthropomorphism* (=/= Walt Disney) use of various forms of information (natural history, perception, behavioural description, autism, Cinderella, etc.)
•Temple Grandin (expert in factory plants for slaughter systems) --> *empathy without pathos* (for her and the animals) [*]world: a swirling mass of tiny details ~ [animal: autistic savant ~= special form of genius]--> a little plastic water bottle lying harmlessly, a shiny reflection, a yellow jacket hanging on[...]
(235)[...notes/Mona rat race.txt]%36.5[...]Derrida not laughing at his own worries (concerned with: what distinguish animals from man is their “being naked without knowing it”)
•naked body is a pretext, a pre-text for more philosophy
•Derrida is talking to his colleagues (the very people who are **seeking grandiose difference** <-- also artists) =/= a difference that happens to him
•(my problem with the old tiring trend in philosophy [after encounter with Manning]:) looking for locus of things [a generality] : talk about ‘the figure of the cat' = the allegory for all the cats on the earth (~ the felines that traverses our myths and religions, literature and fables)
***what the cat might actually be doing***
(this is my relation to description, what is the world, that cat, the demon, the mice up to? and use my best imaginative crafts and precise descriptive acts, the answers are many. that is not about definition or defining ‘what is’ the cat that visits me or the spider in my room. i only try to well define concepts and not subjects. my style of presenting my research on ajayeb bestiary: narrating the contingency of the differences that happened and mattered to me in particular =/= philosophy)
wolves (=/= nomadic roamer) have strong feelings of property rights and they ritually and regularly mark their boundaries
what am i allowed to do with my body when i am with animals?
(Despret + Strum + Mowat) using one's body to make the animal respond (--> does this make sense with humans? in apass for example --?--> use your body to make them respond =/= react)
--Haraway--> a “good” (actually bad) scientist = learning to be invisible, like a rock to be unavailable, as if data-collecting humankind were not present, seeing the scene of nature close up through a peep-hole, remove from the subject animals’ social environment
•(ignoring animal social cues) imagining the baboons as seeing somebody off-category, not something --> to be a *nonentity* (tolerated but unobtrusive!!)
--> [*]distance: a cognitive and relational perspective {what kind of distance, aesop fables, Kelile Demne, or ajayeb takes or keeps?}
--> learn to be [*]polite: (in the ethical, political, and epistemological senses of the word) to respond, to acknowledge, to look back, and *to greet*
****politeness ==> transforms you --> in the way of those you are being polite to**** (<--?-- Cinderella's politeness)
companion story --> wich who we share food {=/= with who we cook together <-- generated protocols ==> host, guest, house, power}
[(Annemarie's) praxiographic enquiry into the] (Despret's) embodied practices of knowing [of (Sina's) Cinderella]
**bodies enact =/= perform**
@Chloe, Mette --> (ironic) performing a protocol =/= embodied choreography
(contemporary choreography =/= embodiment)
(sc[...]
(236)[...notes/Mona rat race.txt]%36.8[...]dispositives
---> go to Kelile Demne
*the ravens literally recruit their researcher*
to [*]recruit: they will reveal to him the resolution of an enigma the difficulty and the interest of which would be in accord with what makes them impossible to study
(from) season --to--> season
(from) enigma --to--> findings
(from) hypothesis --to--> tests
suspense and sudden turns ==> transform all that we know about ravens
the ravens present a behavior that has no sense from the point of view of evolution
the “guilty” of the story are given from the beginning
---> go to [Daston's] historian of science (always knew how the story ended): imagine you are the kind of a person who cheats when reading mystery novels, and you read the last page first to know who did it, and then when you read the rest of mystery story, you know everything is building towards this climax, you read it in a very different way than the person who has to retrace all that have been implanted in your way by the author to throw you off the scent of the real villain {==> you lose the past in the image of the present}
+ scientist (who wish to have a) story about *why we believe what we believe now and why it is right* [knowing that everything we know now will be overturned if not now later]--> pathos and progress of science {==> negates science's enormous creativity and capacity for renovation}
-*Foucault showed how many more objects [sexuality, etc.] have histories (that we thought they don't, that they are constant for all humanity for all time for all cultures)
ravens are capable of being silent when they don't care to be noticed
(the raven inviting the others to share in the party, when food is difficult to find + they are experts in hiding food items) eyes of an ethologist --> why do ravens do that which the logic of evolution should prohibit them from doing? --Despret--> this motive will be not only a matter of discovering but also of inscribing in the regime of proof
hierarchical ladder =/= great economy of conflicts
one-upmanship
(raven's) acts that appear to be useless, pertain at once to both the game and to the affirmation of skill
**reciprocity of exchanges of good conduct**
•you are interested in the differences
•you are interested in unexpected strategies
•you take into account the fact that the animal does not cease to transgress the rules and models + that it is unpredictable in its choices (<-- ravens demand this) ==> you adopt other ***criteria of achievement*** [--> in giving #feedback to artists: understanding their ‘criteria of achievement’ (has nothing of an ambitious program about it, but) leaves their program totally open in regards to its realization]
◦for example (Heinrish explains) raven's criteria of achievement: the r[...]
(237)[...notes/Mona rat race.txt]%37.2[...]elf*)
=/= theory of sociobiology {raven = an umpteenth example of the “all purpose” model of the theory of the “selfish gene” --> altruistic behaviors ==> transmit the greatest possible number of its genes to the population --> ravens who are altruistic recruiters (sharing rare resources), costly from the individual point of view, can reap benefits in regard to evolution ~= *the animal simply obeys a relatively inflexible rule: help your relatives, ignore others, and you will multiply the copies of yourself* --> *your animal will be similar to others and all the variations be nothing but details of the same motive* [=/= Cinderella]}
how does the motive make the “crime” an achievement for the raven?
how (to accord) this achievement (with that which) translate to (the raven's everyday) survival?
(register of) negotiations of interest and stakes ~/= (politeness of) “getting to know” by posing the question, in terms of achievement, what it is that interests the raven
--> to elucidate (not just what and how, but) why the raven does what it does
•the ravens will not show you straightforwardly what counts for them --> you have to create situations that permit the ravens to help you decide (among all the contesting fictions) the right fiction [#artistic feedback as fictioning]
dance of hesitation
(a cadaver لاشه, once a preditor, waiting for an imprudent raven) to reverse the situation: to convert the bird into a little more of itself
==> salutary egoism: it would be better to be with many others in the case of this type of error
organization
cooperation
i find, you open
*work of the researcher = leading the ravens to take a position in relation to his fictions and hypothesis* (resisting those that don't explain, clarifying those that do) --Despret--> **the researcher must create a dispositive that confers on the ravens “the power not to submit to his interpretations”** <-- politeness of “getting to know” {"getting to know you” does not necessarily turn on an attentive benevolence but on the art of finding the forces, and exchanging them, in an exercise of [*]rivalry: (constituted by) a clever mixture of complicity & opposition}
test of the intelligence and cunning (of each other)
(in the case of ravens [and #feedback in art])
theoretically --> we understand nothing
practically --> we have to learn their tricks to be able to approach them
**a matter of finding the procedures that attest to the pertinence of explanations** (=/= a matter of explaining/understanding them)
enigma --{(like good detective stories) inscribes the protagonists in a relation of}--> rivalry هم اورى : if you want to understand them you must try to be as smart and cunning than they are (not letting oneself be duped by appearances)
poli[...]
(238)[...notes/Mona rat race.txt]%37.3[...]tand nothing
practically --> we have to learn their tricks to be able to approach them
**a matter of finding the procedures that attest to the pertinence of explanations** (=/= a matter of explaining/understanding them)
enigma --{(like good detective stories) inscribes the protagonists in a relation of}--> rivalry هم اورى : if you want to understand them you must try to be as smart and cunning than they are (not letting oneself be duped by appearances)
politeness --> suspicion ~= respect (‘re-spectare’ to look twice)
•confidence without verification offers little guarantee as to its robustness
we want to witness in a reliable manner = we want that which we learn from the ravens is to be treated with confidence = we want to define ourselves as authorized by them to speak in their names = we want to (required to) offer them the opportunity to show what they can do (with the *great flexibility of our interpretation*)
[*]trap
(enigma of the apparently inexplicable behavior) --> *how to ask the ravens, with the same politeness, to take a position in relations to all the possible conjectures of the investigation?* how to ask them to teach us the good explanation, the right motive? ==> the researcher will have to learn the ***art of the trap and the net*** = the art of the lure and the trick = ***the art of learning from those whose enigma you are trying to solve*** (and have no intention of helping you) --> ‘how that which counts can count for them’
•*the art of metis / cunning intelligence* : the particular form of intelligence that the greeks (learning from hunters and fishermen) cultivated = intuition شهود + cunning مکر + perspicacity فراست + dissimulation فریب + improvisation بدیهه + vigilant attention هوشيار + sense of timeliness بجا (<-- this type of “getting to know” was constituted exaclty to be found in a domain where human intelligence is constantly at grips with the land or sea animals in an are where humans saw their intelligence and techniques transform in learning from animals**** [-how to prolong the possibility of this transformation?]) <-- *it is the only way of getting to know that can hope to address intelligent highly flexible* (Despret > Heinrish) = ravens who require of those who want to know them the same flexibility and the same intelligence
}-->[reading ajayeb bestiary as enigma; Bambi's mother studies; little mermaid; (using Despret's ethological research to think about) art of feedback ~= getting to know you =/= audience engagement]
strange politeness
art of cunning (lures + manipulation) --> enticing ravens
*seeing without being seen*
obliging them : luring them to actualize the choices : ***creating situations as if they were natural*** (so as to let the birds do the talking)
(it is a matter of) rendering them more[...]
(239)[...notes/Mona rat race.txt]%37.3[...]scendo, recruit]
to trust them = to act like them
@apass feedback (differential knowledge that is created because of not trusting)
the lure could be used to respond to this question: the ravens fall for the trick
...not only do the ravens not respond to questions but they pose new ones
-how could we ask them (the ravens, trees, etc.) to verify our hypothesis (about them)?
*he has no answers =/= he has nine hypothesis*
biological detective stories
curiosity (for the things you discover that you don't know) <== the more you know
more cunning
more imagination
more activities
--to--> obligate ravens to choose between hypothesis
{ Heinrish: “It is still dark, and I'm already being awakened by raven calls! Several birds are flying over Kaflunk making short, high-pitched calls that are unlike the usual quorks. These calls convey excitement. The birds are flying to a kill! I feel it. Even I can understand, and I too am recruited” }--Despret--> ***if this recruitment by nonhumans was able to acquire such an efficacy, it is because the human was transformed by those whose enigma he was trying to understand*** [=/= animal rights activist ==> evidence arrive in the form of a weakened raven that has to be saved]
***letting himself be drawn into their enigma = converting the environment into a little more of himself ==> he learned to become sensitive to what makes the ravens sensitive*** (Cinderella's mice learned that about her)
Heinrish --> I, as a mammal for whom they are not intended, can feel [...] I also feel I can detect a raven's surprise, happiness, bravado, and self-aggrandizement
(recognizing one another ==>) to go by way of what the ravens demand --Cinderella--> *progress often depends more on how well one follows the situation than on how well one controls* (especially when control is difficult)
•one must learn to ask them to give evidence differently and to try to understand *how a raven ponders a question*
and now, when everything is suddenly new, this bird acts as if nothing is out of the ordinary! [...] I can only guess that they see it not as an absolute but as departures from the accepted. when everything is different, then comparisons cease, and almost anything can be accepted -Heinrish
(--> integration)
tame
questions that the other ones do not allow to be asked
tamed and be tamed to better find out what matters from a raven's point of view
gain the trust to respond to the demands of the politeness of *getting to know*
•the dispositive of taming then proves to be a privileged access of “getting to know” : it actualizes competences that have less chance of occuring in usual conditions (those of the birds and those of the researcher) ==[...]
(240)[...notes/Mona rat race.txt]%37.4[...]oo =/= bios
...................................
retro: (a postmodern sensibility firmly rooted in the present) appropriating [use + exploit, pick + mix] the aesthetics (aspects) of the past while not longing for its return =/= nostalgia: a mode of resistance against the present
retro: a mode of reading, an attitude towards the past without emotional attachment
ironic consumption...
... =/= how adults might perceive the political context
dissident discourse
(audience looking for) counter regime messages
*nostalgia + nationalism within a postcolonial Europe*
Europe's repressed imperial history --> longing for the divided Europe of the Cold War --> postsocialist nostalgia (in television [--> cultural memory])
past: retro comedy
comedy: retrospective representation
(comedy does not?) antagonize its audience ~= build a memory conflict
[*]comedy: strive for reconciliation (by focusing on the everyday life of its colorful characters)
the good soldier Svejk --> good-natured side of czech national identity
self-congratulatory narrative <-- (when you think you are always) morally on the right side
@apass
(tv series) forging resistance-based (national or individual) memory
the way in which a society understands its own past --> through culture (not a matter for politicians and legislative measures alone) that particular narratives about the past are kept alive and help to structure understandings of the present
...................................
strolling: walking in the city --> sense of belonging to the city
walking in 19th century (starting with England) --> something for the lower class
--later--> walking became a middle class pursuit (something you do in your garden ==> parks for walking)
city walking --> claiming step by step parts of the city --> practice of belonging [~ sense of place (in history = nationalism) of certainty + comfort] --> belonging is an individual imperative (something that is created by the individual on the ground) [~/=? a category of exclusion]
...................................
anger: an expression by which the observer perceives as if something *happened to the person who is angry* (a passive experience, not something that the person did)
intuition = recognition
•memory is really bad at remembering lists
•memory is really good at remembering routes through space
•(humans are good at remembering) agent-thinking =/= abstract notions
*anger ==reveals==> world*
anger ==> makes you ungly ==> prompts action
[the strange connection of: action <--> ugliness]
...................................
[...]
(241)[...notes/Mona rat race.txt]%38.8[...]
--Imre--> evasion of television allows for nostalgia to be misframed and misappropriated as a sentiment that marks the end of socialism [temporally and clearly demarcates backward-looking postsocialist populations from forward-looking (Western) observers]
----> takes into account television's (and internet social media) relevance to collective memory
post-X nostalgia: a near-visceral yearning for the false sense of safety derived from the memory of X (fetishistically attached to public personas or consumer products of the past)
nostalgia: an interpretive framework }<-- **sense of intimate sociality disrupted by the collapse of a centralized system of governance and the influx of globalization**
nostalgia is a discourse (that is not specific to Eastern Europe) populations disappointed with and unequipped to deal with the advent of market democracy
there are more than one way of (content of) longing
>
television: a medium whose chief mode of operation is in reruns, recombinations, circulating formats and generic adaptations that constantly interweave national, regional and global scales ~= digital social media
(Imre > Boyer) to trace nostalgia back to the intellectual origins of European cultural nationalisms
...diverse and contradictory sentiments that make us see European cultures conjoined in mutual relationships of dependence, rather than separation
(Imre -->) *nostalgia as something by definition national at its core*
nostalgia --foreground--> coexistence of different temporalities in the present
postsocialist nostalgia in Romania is similar in structure to late socialist nostalgia of the 1980s in Hungary
manage feelings of dislocation ==> longing for national homes
~~--> preference for literature and high art as expressions of what has been identified as cultural nationalism (“national tradition = tradition invested in high art”) + perceived illegitimacy of popular cultural production and consumption (concealed by the allegedly rebellious “dissident” status of intellectuals) ==organize==> the contents of collective memory
Imre --> racialized underpinnings of allegedly “pure” aesthetic judgments
inherently nostalgic and pre-modern postsocialist population <==> Western Europe as the epicentre of progressive scientific modernity
television's capacity for personalization and narrativization
*demiworld of popular culture*
television’s dominant position within the domestic environment and its special appeal to an emotionally available female or feminine consumer --> television: the mass medium of the socialist period --pose--> the danger of a passive mindless consumption of formulaic narratives (a danger that has been ascribed to women’s inferior psychosocia[...]
(242)[...notes/Mona rat race.txt]%39[...] be resisted in order to preserve and nourish German culture in its purest literary manifestation)
= logocentric return to the ethos of German Romanticism [Kulturnation --> certain cultural identity --> cliche-ridden elitist racist implications] + new nationalism =/= results of Western integration over the last forty years
aspirational narrative (of nation...)
postimperial power dynamic:
•western researcher --> has the political capital to afford studying popular media
•eastern researcher --> has to faithfully fulfill the role to represent their national culture (elite achievement)
(Bourdon >Imre) the most obvious European commonality --> **a focus on high culture**
national specificities of memory systems developed around television
nostalgia machine
•Putin --> TV programming to a literary Soviet heritage
•Hungarian FIDESZ --> children’s channel of socialist children’s programmes
•showcase oeuvre of popular performers from the past
•rerunning vintage highbrow content: old films, television series and documentaries
•popular music's capacity to call up depoliticized affective memories
•commercials (--trigger--> postsocialist nostalgia)
•
}--> depoliticized reminiscences ==> an image of (socialist) sociality as a natural connecting glue among citizens gathered around the warm glow of their favourite singers and cabaret actors
FIDESZ = alarming racism + anti-Semitism + drastic neoliberal economic restructuring --> television = interfaces of official state nationalism + commercial purposes of a nostalgia industry
(ghost of dictators in) humorous commercial context:
•Tito in post-Yugoslav republic commercials (as anti-capitalist and anti-commercialist hero)
•Ceausescu in commercials in Romania (old footage of him walking his dog in car tires ads)
•
}--Imre--> (blending) *top-down history lessons* + the work of *popular memory* ==> punctuate contemporary continuities with the communist regime that are taboo in official narratives but prevalent in popular perceptions of history
(==Georgescu==> counter-memory <-- does it assist coming to terms with the past, processing the paralyzing past and the humiliating present of globalization coupled with reactionary state control)
socialist advertising (--> promoted products and services that had not competition in the absence of a real market) ==now==> a sense of awkwardness (absurdity of an era) --> an oxymoron ==> (the ads’) appeal ==guarantee==> the authenticity of remembering + mutual recognition (among members of the nostalgic community) ----> *longing for a bond specific to an elusive era*
(for late socialism --Imre-->) [*]nostalgia: a popular and essential compensatory gesture to make up for the loss of[...]
(243)[...notes/Mona rat race.txt]%39.2[...]lly considered) living within a constant state of violence <-- much older Western regime of representation perceived them as culturally close to violence
(Ghazzi > Badiou >) some events are felt as historic as they galvanise the energies of political actors who imagine themselves as ‘mounting the stage of history’ --Koselleck--> acts of information dissemination are engulfed by the event and are aimed at bridging the temporal distance between the desired and experienced ==> “journalism ~= activism”
...................................
collective memory --> historical victimhood --> consolidating power
(meta-history -->) a view of history as a series of junctures where good fought evil ==Ghazzi==> historical victimhood
global rise of populist politics ==> tropes of self-victimisation
•revolutionary
•resistance
•nationalism
•populism
•neo-fascism
}--> operationalize victimhood (by whom / against whom)
one is wronged, targeted, injured (by the elite, the media, external enemies)
•self = true underdog --> victim
•opponents = inauthentic adversary --> oppressor
= homogeneous + antagonistic
--Laclau--> chain of equivalence: (from) corruptions =/= origins --to--> traitors =/= patriots --to--> intruders =/= natives --to--> faithless =/= faithful --to--> *submission =/= heroism* and ...
}= *populism* (political dialectic)
(storytelling)
•the question of *what* a society remembers -->{highly formulaic plot structures --for--> narrating the past}
•the question of *how* a society remembers -->{powerful actors push for particular kinds of story forms that shape the ways they tell all stories}
zigzag structures of a rise and fall and/or fall and rise of the nation
--> future dramatically takes one of two routes: (in the direction of) either a golden age or the dark ages
}--Ghazzi--> forked historical consciousness : (an understanding & speaking of) “history = a series of junctures scattered across time”
(the problem is) ***historical consciousness*** --> orientational
“bestows upon actuality a temporal direction, an orientation that can guide action intentionally by the agency of historical memory” (Rüsen)
1. make specific references to historic events (compare them to the present [==guide==> political action])
2. *making references to “history” at large*
[*]zigzag memory structure: deploy mnemonic spins to reframe historic events
•establish equivalent between the present and the past [--!--> (fundamentally despotic?) technique that i also use in lecture performances]
authoritarian populism
(Hegelian) [*]action: pursue one aspect of history + breaking away from away from another
1. (modern) revolutionary: telling a new story, (--populist-->[...]
(244)[...notes/Mona rat race.txt]%39.5[...]n of? what shaped fire? ice?)
(we are shaped also by fire)
how you go from lizard to bird?
it must have been through the behavior of lizard that ‘birdness’ has come to be possible. a certain trait of behavior have allowed the lizard find itself in the air.
ice age
story of fire, story of grass, ...
after the establishment of a land-based flora (Middle Ordovician period, 470 million years ago) and permitting the accumulation of oxygen in the atmosphere it permitted the possibility of wildfire.
Fire also became more abundant when grasses radiated and became the dominant component of many ecosystems, around 6 to 7 million years ago;
...................................
electrical fire
conflict between the “junk” and the “text” that seemed to fascinate
...................................
how to write cold with fire? the medium of fire is incompatible with that of the paper. paper burns fire off! the combustion emerging elements energized by their contact fuels a sudden blow of increase in their excited entropy. flame. action is the breeze that death digs. foam knows no halt. the focus is noised and seeds location. place penetrates in shattery nozzles originating from thousands of nowheres. inferno's insurance is about aggression of hot.
...................................
A) Accident, Action, Adrenaline, Aggressive, Aid, Aircraft, Alarm, Alert, Ambulance, Apprehension, Arson, Ash, Assess, Assist
B) Bad, Barricades, Battle, Blacken, Blame, Blanket, Blast, Blaze, Blister, Blow out, Breeze, Burning, Burns, Bystander
C) Car, Careless, Catastrophe, Caution, Challenge, Char, Chimney, Choice, Claim, Conflagration, Consume, Consumption, Contain, Control, Coordination, Crackle, Crash
D) Damage, Death, Destruction, Detect, Dig, Direction, Dirty, Dispatch, Drama
E) Electrical, Embers, Emergency, EMT, Engulf, Experience, Explode, Extinguish
F) Facts, Failure, Fared, Fascination, Fell, Fierce, Fire-break, Firefighter, Fireplace, Flames, Flammable, Flash, Foam, Focus, Fright, Fuel
G)
H) Halt, Happening, Holocaust, Home, Hose, Hot, Hot spot, House, Hydrant
I) Inaccessible, Inferno, Injury, Insurance, Interfere, Investigation
J) Judgment, Jurisdiction
K) Kindle, Knowledge
L) Laboring, Life-threatening, Lightening strike, Limitations, Lives, Location, Losses, Luck
M) Malfunction, Matches, Mechanical, Medical attention, Memory, Mesmerize, Misery
N) Needs, Nine-one-one, Noise, Nozzle
O) Observe, Odor, Ordeal, Origin
P) Paramedic, Penetration, Place, Police, Potency, Potential, Prevention, Progress, Prone, Pumps
Q) Quench, Quick
R) Reaction, Repellent, Requirement, Residue, Risk
S) Safety, Scenario, Set, Shatter, Shelter, Siren fire truck, Situation, Smell, Smoke, Smoke jumper, Smokey the Bear, Smoldering,[...]
(245)[...notes/fire notes.txt]%39.8[...]ed to fascinate
...................................
how to write cold with fire? the medium of fire is incompatible with that of the paper. paper burns fire off! the combustion emerging elements energized by their contact fuels a sudden blow of increase in their excited entropy. flame. action is the breeze that death digs. foam knows no halt. the focus is noised and seeds location. place penetrates in shattery nozzles originating from thousands of nowheres. inferno's insurance is about aggression of hot.
...................................
A) Accident, Action, Adrenaline, Aggressive, Aid, Aircraft, Alarm, Alert, Ambulance, Apprehension, Arson, Ash, Assess, Assist
B) Bad, Barricades, Battle, Blacken, Blame, Blanket, Blast, Blaze, Blister, Blow out, Breeze, Burning, Burns, Bystander
C) Car, Careless, Catastrophe, Caution, Challenge, Char, Chimney, Choice, Claim, Conflagration, Consume, Consumption, Contain, Control, Coordination, Crackle, Crash
D) Damage, Death, Destruction, Detect, Dig, Direction, Dirty, Dispatch, Drama
E) Electrical, Embers, Emergency, EMT, Engulf, Experience, Explode, Extinguish
F) Facts, Failure, Fared, Fascination, Fell, Fierce, Fire-break, Firefighter, Fireplace, Flames, Flammable, Flash, Foam, Focus, Fright, Fuel
G)
H) Halt, Happening, Holocaust, Home, Hose, Hot, Hot spot, House, Hydrant
I) Inaccessible, Inferno, Injury, Insurance, Interfere, Investigation
J) Judgment, Jurisdiction
K) Kindle, Knowledge
L) Laboring, Life-threatening, Lightening strike, Limitations, Lives, Location, Losses, Luck
M) Malfunction, Matches, Mechanical, Medical attention, Memory, Mesmerize, Misery
N) Needs, Nine-one-one, Noise, Nozzle
O) Observe, Odor, Ordeal, Origin
P) Paramedic, Penetration, Place, Police, Potency, Potential, Prevention, Progress, Prone, Pumps
Q) Quench, Quick
R) Reaction, Repellent, Requirement, Residue, Risk
S) Safety, Scenario, Set, Shatter, Shelter, Siren fire truck, Situation, Smell, Smoke, Smoke jumper, Smokey the Bear, Smoldering, Smother, Sprinkler system, Statement, Stop, Strategy, Strength, Stressful, Stretcher, Suffering, Susceptible, Swath
T) Tactic, Target, Terror, Thick, Threaten, Trailer, Training, Trees, Trench
U) Uncontrolled, Urgent
V) Victim, Vigilant, Volunteers
W) Watch, Water, Weakness, Weather, Wilderness, Wind, Worse
X) X-ray
Y) Yelling
Z) Zone
(Ajayeb)
Know! That I saw in fire many benefits, insomuch benefits that ‘he’ set in fire, the intellects of India and Greece erred and prostrated this fire-thing and this betrayal stayed in magus [Zoroastrians] and they became fire-worshiper until it became certain that the God's guidance offers and just with reason alone work cannot be done fully and if they worship fire of its benefits then in mud there is more benefits than that [...]
(246)[...notes/fire notes.txt]%39.8[...]ion of hot.
...................................
A) Accident, Action, Adrenaline, Aggressive, Aid, Aircraft, Alarm, Alert, Ambulance, Apprehension, Arson, Ash, Assess, Assist
B) Bad, Barricades, Battle, Blacken, Blame, Blanket, Blast, Blaze, Blister, Blow out, Breeze, Burning, Burns, Bystander
C) Car, Careless, Catastrophe, Caution, Challenge, Char, Chimney, Choice, Claim, Conflagration, Consume, Consumption, Contain, Control, Coordination, Crackle, Crash
D) Damage, Death, Destruction, Detect, Dig, Direction, Dirty, Dispatch, Drama
E) Electrical, Embers, Emergency, EMT, Engulf, Experience, Explode, Extinguish
F) Facts, Failure, Fared, Fascination, Fell, Fierce, Fire-break, Firefighter, Fireplace, Flames, Flammable, Flash, Foam, Focus, Fright, Fuel
G)
H) Halt, Happening, Holocaust, Home, Hose, Hot, Hot spot, House, Hydrant
I) Inaccessible, Inferno, Injury, Insurance, Interfere, Investigation
J) Judgment, Jurisdiction
K) Kindle, Knowledge
L) Laboring, Life-threatening, Lightening strike, Limitations, Lives, Location, Losses, Luck
M) Malfunction, Matches, Mechanical, Medical attention, Memory, Mesmerize, Misery
N) Needs, Nine-one-one, Noise, Nozzle
O) Observe, Odor, Ordeal, Origin
P) Paramedic, Penetration, Place, Police, Potency, Potential, Prevention, Progress, Prone, Pumps
Q) Quench, Quick
R) Reaction, Repellent, Requirement, Residue, Risk
S) Safety, Scenario, Set, Shatter, Shelter, Siren fire truck, Situation, Smell, Smoke, Smoke jumper, Smokey the Bear, Smoldering, Smother, Sprinkler system, Statement, Stop, Strategy, Strength, Stressful, Stretcher, Suffering, Susceptible, Swath
T) Tactic, Target, Terror, Thick, Threaten, Trailer, Training, Trees, Trench
U) Uncontrolled, Urgent
V) Victim, Vigilant, Volunteers
W) Watch, Water, Weakness, Weather, Wilderness, Wind, Worse
X) X-ray
Y) Yelling
Z) Zone
(Ajayeb)
Know! That I saw in fire many benefits, insomuch benefits that ‘he’ set in fire, the intellects of India and Greece erred and prostrated this fire-thing and this betrayal stayed in magus [Zoroastrians] and they became fire-worshiper until it became certain that the God's guidance offers and just with reason alone work cannot be done fully and if they worship fire of its benefits then in mud there is more benefits than that and in water more benefits than there is in fire and if The Creator wants to make wanderers of a folk he infects them with a substance as he infected the Indians with worshiping cow and Christians with worshiping the hoof of Christ's donkey and the pagans with worshiping idol and matter
and we shall mention the attributes of fire and its properties:
Know! That fire has taken the whole world of universe and no stone and no wood is not uncharged with fire. If a fool takes a piece of wood and [...]
(247)[...notes/fire notes.txt]%39.9[...])
Know! That I saw in fire many benefits, insomuch benefits that ‘he’ set in fire, the intellects of India and Greece erred and prostrated this fire-thing and this betrayal stayed in magus [Zoroastrians] and they became fire-worshiper until it became certain that the God's guidance offers and just with reason alone work cannot be done fully and if they worship fire of its benefits then in mud there is more benefits than that and in water more benefits than there is in fire and if The Creator wants to make wanderers of a folk he infects them with a substance as he infected the Indians with worshiping cow and Christians with worshiping the hoof of Christ's donkey and the pagans with worshiping idol and matter
and we shall mention the attributes of fire and its properties:
Know! That fire has taken the whole world of universe and no stone and no wood is not uncharged with fire. If a fool takes a piece of wood and asks “where is fire?” I say the way of everything is in manifestation as when two woods strike together made of Margh and Afar,[1] fire will appear or hit stone to metal
[1] According to Jashn-e Sadeh recalls the importance of light, fire and energy; light which comes from God is found in the hearts of his creatures. --> Hushang and the origin of fire
...................................
we are too abstract, we are thinking yes there are things out there wild or whatever. then we must be surprise to see that the abstract far thing is made of flesh, quartz, or fire.
unlike camels and rats and sheep, other four legged or mammals, fire is not designed for something, the way organisms evolved to have meanings and representations to each other. fire embodies a vast place in our material and industrial and semiotic world but itself is not a creature of evolution. it knows nothing of symbiogensis nor of molecular compartmenship. fire is an elementary radical reaction to closeness. the third person. pure manifestation.
every mountain range have personalities. rock is arrange by evolution. it tells you about itself when you feel it firm in your hand pressing to your ear, asking thousands of questions, exploring with imagination. stone is not a social creature, maybe that's why we listen to them. fires are social beings, death sentences.
their society and ecology
reaching access to the literacy of fire-work
...................................
(...) --> the black-box --> ka'ba --> an intermediate mechanism to reach beyond the door-knob --> dark medium of worship --> the jinn --> ontology of the envelopment --> an interiority that is exterior --> talking-fire --> mediums of the beyond --> put your ‘thing’ in the fire --> going through the fire --> test some fossils --> ice age --> databases that survive --> promises of futurity --> tech --> black-box is always about the-envelope and the-beyond --> going back to the cave --> monotheism invented darkness (praying in the da[...]
(248)[...notes/fire notes.txt]%39.9[...] to the earthly stone =/= fire that perpetually evacuates) (it is not that of the introvert stone and the extrovert fire, but the opposite, stone was social and fire allied interiority, it sent/banished the subject to the land of the mediated, ‘from now on you are coming from mediation.’ (Where the subject comes from? it comes from the mediation.) --> use me --> industrialize with me --> technologize with me --> stone-tech are 1.5 million years earlier than fire-tech --> with stone you can't reach the sky but by controlling combustion you can go up ==> alienation as the touchstone of humankind --> then comes the “reflective consciousness” of humankind --> and later the invention of the very strange object: the mirror [---> go to amazon#2DifficultForests] ==> a change in the “structure of existence” --> then the idea of “selftranscendence” by monotheist religions --> adventures of power and ideology --> then a very bad idea called “history” was introduced---an active, psychological force that separates humankind from the rest of nature because of its disregard for the deep connections to the past.[Shepard 2004] --- Lévi-Strauss points out, historical thought is analytical and concerned with continuity and “closing gaps and dissolving differences” to the point that it “transcends original discontinuity.”)
[in east mirror was never used as mean to self reflect, rather it was weaponized agains evil, although this evil was female and men used mirror to defeat it. unlike the western thought since the greeks in the Narcissus story where mirror is the foundation of self-absorbance and knowledge and madness, the easterns since they did not posses the same brand of selfhood they found mirror strange and uttelized it in curious ways, another optical problem ---> go to mirror and the laughing snake - mar-e ghahghahezan, img]
...through the speaking fire, events “on earth” were finished except for a final judgment by fire --> invention of sin, spiritual existence : selftranscendence. anthropoce separating themselves from earth and its processes
-‘essence’, ‘appearance’, and ‘change’ became sources of anxiety
-other forms of life are now irrelevant to humans
-from now on “you cannot be two things, in two places, or in two times, at once.” , no more overlapping identity ==> alienation from (the domains of) nonhuman life
-the “Persian” new mind, (intanced by fire,) divided the world into material creation and infinite spirit that would shape the philosophy of the civilized world. (Shepard 2004)
(-in my amazon book i am pointing out: Esthetic distancing also made possible the landscape arts and connoisseurship and commercialization as scenery painting, tourism, and recreation. To the credit of the Greeks, they resisted converting the landscape into scenery and wilderness into an aesthetic experience.)
we are not directed towards a measured location, (as his-story tries to make belief)
“Aft[...]
(249)[...notes/fire notes.txt]%40.1[...]visible
(“Never ignore a sound!”)
inheritance (DNA, etc.) calls upon human society and imagination to invent its exact expressions.
human species’ “theme” is Paleolithic
(those who are “better” live in a natural environment and a cultural system that are closer to) meeting the “expectations” of the genes
Children at age six are typically anthropomorphic
trees structure space
**imagining the possibilities of something else being in there.
(how we were doing it? before fire)
“A meditative stillness that is good for the human soul, suggests poet Gary Snyder, was invented by motionless hunters. That moment of silent reverence comes also at the final death stroke when one succumbs to the cycle of life.” (Shepard)
[from predation to hunting (there is a huge epistemological shift) (matter of representation and interpretation)]
mammalian ecology
>
[(let's) risk everything (instead of risk-reducing) --- issues of representation and agency in thinking ‘with’ animals. textual, metaphor animal in Attar line of thinking]
a distant call in known terrain says it is the there, not the here, where attention should be paid. [far, origins of our tropes, metaphysics? abstraction? =/=? motionless hunters invented motionless meditative worship]
-(kinfolk in) swamps, brush, and forest (in terms of discerning the *relationships between clues*)
-(indirect) dealing with the escapable (=?=> tracking strategies + symbolic thought)
a central theme: (a banquet/feast at which) the participants--eater and eaten--risk the improvements of mind against the certainty of occasional poor decisions, (faulty memory, carelessness, errors of judgment, and the decrepitude of age and disease.)
-Those who fled had to understand [the limits of distance, the intentions of the others, and] (the ability to control) the abthe abyssal terror that itself would engulf them if they submitted to panic. ==> mind
-“self” emerged as the consequence of “participation,” a calculative and organizational relatoin of the individual within the group? (and perceiving the so-called “inanimate” entities) --- shaped by the game -- a participant amidst other participants oriented by the action
(David Abraham: Perception is Participation, in an animistic logic)
mind, memory, --> cognition and communication --> reference --> imitating the animal's calls ==> stylized performances ==> (a repertoire of) symbolized references (sign language?) ==> accumulation of synonims (--> we are already consuming symbolic ambition) --> early metaphores --> narratives get out of hand (--> “concrete” is invented) --> [...] (--> narration of past is invented which is always about the future) --> codification of world without tense or causality in language ----> tense & causality ----> pervasive truths
-this [...]
(250)[...notes/fire notes.txt]%40.3[...] Kierkegaard and Heidegger, anxiety deals with “nothingness.” It is a breakdown of both world and self. For Goldstein, the drive to overcome anxiety by the conquest of a piece of the world is expressed in the tendency towards order, norms, continuity, and homogeneity. Deleuze and Guattari echo this diagnosis when they claim that striation is negatively motivated by anxiety in the face of all that passes, flows, or varies and erects the constancy and eternity of an in-itelf.
[can we say that the whole enterprise of the beyond is a striation of the unkowable, motivated by anxeity?]
The affect can be inhibited; it can remain in consciousness but attached to another idea, or it can undergo transformation, notably into anxiety.
automatic anxieties
poetry of the others
...................................
my text, like Mohsen Feyz (one of the most brilliant students of Mullah Sadra) will wait for me at the end, greet me at the meeting-place of the Vadegah-e Ghiamat وعدهگاه قیامت (The Resurrection, The Last judgment)
like Mohsen Feyz (one of the most brilliant students of Mullah Sadra,) I hope to meet again this text as it is waiting for me at a “beyond” that Mullah Sadra beautifully and rigorously theorized. At the meeting-place of the Vadegah-e Ghiamat, at The Resurrection, The Last judgment, this text will greet me, as all writing is resurrected and approaching their authors, while we tremble together to the other-side.
#For those who love stones.
better that your tomb be the hearts of men
a symbolic geography of the land of fireplaces, poses a landscape which creats its own generation of eyes.
their minds each a fireplace
...................................
Sohrevardi, in one of his stories, proposes a creature in darkness with no senses, blind and deaf. still he recieves a mail, an incoming call, in the dark.
elsewhere, the agency of fire (khasiate fa'ale atash) <-- bizari az khala (abhorrence of vacuum/void?)
the extraordinary honor of fire is because of its ability to move more sublime than any other. fire is related to movement. stillness is darkness and lack of ‘cause’ --> if you move, you create the ‘cause’ of movement in the world, in the beings that sense that movement, interpret it, and absorb your movement: the movement is semiotic, because it generates/proposes/sustains/initiates causality--not in the sense that your movement has consequence, but it that it risks semiotically in the eyes of the beholder a causation ‘of’ movement prior to the mover.
tabiate atash shabihe jan ast (nature of fire is like essence of life)
(for ancient iranians) fire became thus Qibla
fire: atashe mahsus (sensable fire,) khalife anvare maghul (deputy of intellectual illuminations)
(n[...]
(251)[...notes/fire notes.txt]%40.9[...]ontract with Allah
with fire we are at a testing site, at least of the the God of the Old Testament who showed a will to perpetual pursuit, perpetual rupture, fire is a testing device for subsidiary admission policy. this function or figure is precisly that which permeats modern existance
...drafts that describe an outer domain of signification
contaminative and communicative
...................................
in talking about our agreements with fire, i like to read how our rapport to the beyond has mutated (--undergone considerable mutations--) by means of our adherence to the imperatives of... trial by fire(?), test of the beyond. ==> our relation to (explanatory and descriptive) language, truth, process, and identity. (---> go to Ferdosi's poetic site)
what kind of grid the fire produces?
beyond cannot be tested, it tests you***
testability? we want everyone and everything tested
after testing the fire...
monitor time according to the pulse of German/Iranian Idealism/Metaphorism,
[God] singular infinity (~= beyondness) --> [death of God] unlimited finiteness
the temporality we associate with informtion technology is originated with fire
what ciruits are installed by this?
how the mediality of talking fire designs an actual real materially enabled?
what reality has stood its ground since Siyavash trial?
what form of trial discovers, exposes, establishes, or perhaps even invents the ground (on which Sudabeh has no standing)?
how my threading between black-box, darkness, and beyond helps us to spot those figures that makes claims of absoluteness?
(energizing the creative imagination in Iranian Islamicate phiosophy?)
interpretation <--?--> experience
fire-tech conscience translated and sublimated into a sci a scientific conscience?
-transvaluation
...................................
[Serres]
technologies concerning heat--thermodynamics--shocked the traditional world and shaped the one we are working in now.
...theories concerning processes of transformation
...stages of alchemical initiations; archaic figure of fire
(ice and fire) is only relatively cold
fire, and transcendental subject
[my body lives still in that space that the society of sudabeh-fire-siyavash has formed, with fixities and social variieties. it is not an euclidian house.]
siyavosh/sohrab is one of the descendants of disseminated spaces, of catastrophic separation of the continuous
when Rostam recognizes the mark of his son, Ferdosi giving a version of recognition scene, connects --> Oedipus
the son, the mother
-we can recognize a typological space: the same and [...]
(252)[...notes/fire notes.txt]%41[...] />
...theories concerning processes of transformation
...stages of alchemical initiations; archaic figure of fire
(ice and fire) is only relatively cold
fire, and transcendental subject
[my body lives still in that space that the society of sudabeh-fire-siyavash has formed, with fixities and social variieties. it is not an euclidian house.]
siyavosh/sohrab is one of the descendants of disseminated spaces, of catastrophic separation of the continuous
when Rostam recognizes the mark of his son, Ferdosi giving a version of recognition scene, connects --> Oedipus
the son, the mother
-we can recognize a typological space: the same and the other: the separated
-the space of the world is described requiring connection
-family tree
-parts are to be joined
-Rostam and Sohrab, Siyavosh and Sudabeh, cannot be composed to form a single homogeneous space. (Rostam and Siyavosh do that)
transsubstantiation
...................................
the “call” comes from me and from beyond and over me.
...................................
against the curtain of fire trial stands a stack of iranian proverbs about stone triggering often ideas of rigidity ~= stupidity:
aghlesh par-sang barmidare عقلش پاره سنگ برمیداره (crazy, imagination, thinking, excess,)
divane sangi be chah miandazad... دیوانه سنگی به چاه می اندازد... (stupidity, tool, irreversibility, questions of agency and responsibility,)
naravad mikhe ahanin dar sang نرود میخ آهنین در سنگ (stupidity, penetration,)
shamshir bar sang azmudan شمشیر بر سنگ آزمودن (uselessness, stupidty, destruction, test, inattention,) [~= shekar zire ab penhan sakhtan (شکار زیر آب پنهان ساختن --> story of the apes, Buzinegano Kerm[...]
(253)[...notes/fire notes.txt]%41.1[...]n terms of oxygen level.
Stages 4 and 5 (0.85-present): O2 sinks filled and the gas accumulates.[1]
[1] Holland, Heinrich D. “The oxygenation of the atmosphere and oceans”. Philosophical Transactions of the Royal Society: Biological Sciences. Vol. 361. 2006. pp. 903-915.
metazoan phyla : animal
history of life is tight to hisory of oxygen --> fire
Aerobic metabolism is more efficient than anaerobic pathways
Abiogenesis: the natural process of life arising from non-living matter, how pre-life chemical reactions gave rise to life on Earth
•self-replicating molecules
•RNA world --> catalyze peptide ligation or amino acid polymerization --> protains, specialized biocatalysis --> RNA + iron ==> DNA : data storage
•synthesized from inorganic compounds
•catalysis in chemical systems =?=> molecules necessary for self-replication
•this is a protain writing
*water
Study of zircons has found that liquid water must have existed as long ago as 4.4 Ga, very soon after the formation of Earth [...] water with similar deuterium-to-hydrogen ratio was already available at the time of Earth's formation, as evidenced in ancient “eucrites” meteorites originating from the asteroid Vesta. (wikipedia)
(four elements temporal hierarchy)
earth > water > oxygen(air) > fire
...................................
[with Guy Debord]
fire media theoretic
‘image’ detached into a stream, percieved as generality --> an inversion of life (“visible” negation of life - that has invented a visual form for itself)
(its social practices)
fire, not subordinate, as spectacle comes as means of unification, locus of illusion, generalized apparition --> seperation
(its general truth) fire untouched by evolution and form binding constrains, is a universal mater,mater, the spectacle of burning flame manifests itself as a positivity out of reach and beyond. the case of fire is different than Deobord spectalcle who speaks: “Everything that appears is good; whatever is good will appear.”
therefore fire specatle is not image, rather social relationship between subjects that are mediated by it
thus the function and phenomenon of separation mediated by fire becomes part and parcel of the unity of the world, from now on
-a new form of the sacred emerged with the discovery of fire's image
-produced new worshipful subjection
the language of the fire as spectacle is composed of signs that talk to Moses, Zaratostra, and others
-in this writing i like to rewind theology and pause at the moment Moses meets Fire in mount sinai, go after some media theoretic specualtions, asking what are the conditions of this (inter)mediated encounter? and what are the consequences of talking to fire? (techni[...]
(255)[...notes/fire notes.txt]%41.3[...]logenies
(phylogeny : branching out evolutionarily)
small genetic changes was not sufficient to generate evolutionary novel structures such as teeth, feathers, cnidocysts or mullusk shells (Goldschmidt, 1940) (--> lizards had birdness in it --> potentiality [~-> mutation is not random])
(Waddington then launched into a) critique of the notion of “random mutation,” noting that there are developmental constraints placed on what changes are possible.
...................................
...a perceptual game of risking linearity, collapsing discovery and jurisdiction (a judiciary not a branch of any map of governance)
...................................
(Haraway on Burning Man:) Fire in the North American West has a complicated multispecies history; fire is an essential element for ongoing, as well as an agent of double death, te killing of ongoingness. The material semiotics of fire is our times are at stake.
[]three icons (suggestions by Haraway, three “-cene” tuned tor the touch of its critters):
1- ‘missing ice’ of the Capitalocene
2- ‘flame’ of the Anthropocene
3- ‘red clay pottery’ of the Cthulucene
(Conley >) Rosolato treats perspective in terms of the origins of sensuous affect:
infant's projective activity + infant closes its eyes to fend off menace, hence negotiating with the real in a space and time prior to the mirror stage
...................................
The artful sandwich of Rostam-rock-div provides a thinking mode of who-caries-who: whose being is dependent on whose existence. The earth that the Rostam is laying on, is sacred, on the hands of an ancient creature, who has a very delicate way of “wounding” very much different than Rostam’s quick hit-man style.[23] The div does not “end” Rostam as efficiently as the protagonist might have done it, but introduces the intermediate being of the lithic and the riddle. The div engages in a game. Rostam wants to kill. Finish a job.
The techno-sci-story of the bacteria producing the air, earth and mitochondria,[24] is the one I like to delink-with the Rostam of Shahnameh from its chain of meanings and relations to the div that he must kill. The Rostam-stone-div compilation is about the abyssal div’s death-forming and life-forming powers. Rostam, himself coming from certain transvaluative body-buildings, is taking a nap on a billion-years-old stromatolite. Is the div’s self a form of fossilization story of the now? “Do you want to go to the mountain or ocean?” An old form of preying. He introduces an intimate perspective into the geological time-continuum. The thousands-years-old div as geological phenomena (in Ferdowsi + Mu'in diagram:) structure and morphology of a landscape made by bacteria, [“...pay attention to your ‘place’ in] the bedrock I am carrying you on.”
[...]
(256)[...notes/fire notes.txt]%41.5[...] brand of industrial leisure examplified by Cabo San Lucas (and Dubai in the middle east)
(Meloy herself part of a group) a goofy one with animal notes, plant books, and ‘je suit’ literature
(clinging to) the delusion of *feral self-reliance* --> [*]fishing: citizenry in the public of resourcefulness
“do not go to the hunt carrying meat from home.”
in my work the technique of storytelling: to create a stage for a wider out-of-control explosion of gesticulating arms
...................................
“wherever you are, wherever you go, there are untamed creatures nearby that need you attention. unplug your modem. slam shut your self-help books. quit standing around like a wall trout. get to work.
invite warblers to your neighborhood with shaggy plots of greenery. learn everything you can about the bandit-eyed racoon that stares at you through your sliding glass door, demanding enchiladas.
mark the direction of jet black darkling beetles marching up a red dune like a troop of miniature helmets. east? south?
let black widows live in your soffits.
lie on your back on a breezy sweep of beach and stare at the undersides of magnificent frigate birds. master a hyena's laugh and use it when in the presence of politicians.
admire the make midwife toad, who carries fertilized eggs on his back for a month. understand that certain species of mollusk can change their gender, know that from a ball afloat on tiny filaments inside its fanned shell, a sea scallop can tell which way is up.
crane your neck. worm your way. wolf it down. monkey with things. outfox your foe. quit badgering your tax attorney.
take notes on the deagness of coral, the pea-size heart of a bat. be meticulous. we will need these things so that we may speak.
the human mind is the child of primate evolution and our complex fluid interactions with environment and one another. animals have enrished this social intelligence. they give concrete expression to thoughts and images. they carry the outside world to our inner one and back again. they helped language flower into metaphor, symbol, and ritual. we once sang and danced them, made music from their skin, sinew, and bone. their stories came off our tongues. we ate them. they ate us.
close attention to mollusks and frigate birds and wolves makes us aware ont only of our own human identity but also of how much more there is, an assertion of our imperfect hunger for mystery. ‘without mystery life shrinks,’ wrote biologist Edward O. Wilson. ‘the completely known is a numbing void to all active minds.’”
(Meloy, Eating Stone p142-143)
...................................
Jacobsen on ancient mesopotamian
*religion = response*
[*]numinous: a unique experience of *confrontation with power* not of th[...]
(257)[...notes/fire notes.txt]%41.7[...]t black widows live in your soffits.
lie on your back on a breezy sweep of beach and stare at the undersides of magnificent frigate birds. master a hyena's laugh and use it when in the presence of politicians.
admire the make midwife toad, who carries fertilized eggs on his back for a month. understand that certain species of mollusk can change their gender, know that from a ball afloat on tiny filaments inside its fanned shell, a sea scallop can tell which way is up.
crane your neck. worm your way. wolf it down. monkey with things. outfox your foe. quit badgering your tax attorney.
take notes on the deagness of coral, the pea-size heart of a bat. be meticulous. we will need these things so that we may speak.
the human mind is the child of primate evolution and our complex fluid interactions with environment and one another. animals have enrished this social intelligence. they give concrete expression to thoughts and images. they carry the outside world to our inner one and back again. they helped language flower into metaphor, symbol, and ritual. we once sang and danced them, made music from their skin, sinew, and bone. their stories came off our tongues. we ate them. they ate us.
close attention to mollusks and frigate birds and wolves makes us aware ont only of our own human identity but also of how much more there is, an assertion of our imperfect hunger for mystery. ‘without mystery life shrinks,’ wrote biologist Edward O. Wilson. ‘the completely known is a numbing void to all active minds.’”
(Meloy, Eating Stone p142-143)
...................................
Jacobsen on ancient mesopotamian
*religion = response*
[*]numinous: a unique experience of *confrontation with power* not of this world, confrontation with a ‘wholly other’
--> terrifying, demonic dread, awe, sublime majesty, fascinating, demanding unconditional allegiance, etc.
*positive human response [in thought (myth, theology) + in action (culd, worship)] ==> religion*
metaphor: human psychological reaction to the experience [of numinous] by means of analogy
-in metaphors all that is shared by the worshipers of an individual culture or cultural period in their common response to the numinous is summed and crystallized
-choice of central metaphor: wants to recapture and transmit, the primary meaning on which it builds, which underlines and determines the *total character of its response* = the total character of its religion
-major religious metaphors of the ancient mesopotamians have a double nature as pointing beyond themselves to things not of this world & yet being and remaining very much of the world
in attempting to interpret religious metaphors, one must seek to bring out as fully as possible its *powers to suggest and recall* the numinous
-to one generations is fresh and powerful may[...]
(258)[...notes/fire notes.txt]%41.8[...]man forms --✕--> victory of human form over nonhuman forms slowly and with difficulty (with the begining of third millennium from early Dynastic onward)
intransitive: fulfilled in the specific situation or phenomenon and did not reach out beyond it (~ characteristic boundness to some phenomena)
(ancient mesopotamian saw) numinous as immanent ==> name that power and attribut form to it in terms of the phenomena
[Jacobsen's well articulation to pose a question -->] *the characteristic of mesopotamian boundness to the externals of situation in which the numinous was encountered...* ==>
•intransitiveness
•differentiation ==> pluralistic aspect (--> polytheism) --> divine aspects that it recognized
plurality ==> ability to:
•distinguish
•evaluate
•choose
“No god went by, why are my muscles paralyzed” (Gilgamesh) --> ‘god = paralyzing fear’
uncannily good luck
sudden realization of having come to harm
numinous power experienced in sudden illness
*no allegiance was invented* ==> no cult developed
they are gloomy, their shadow dark,
no light is in their bodies,
ever they slink along covertly,
walk not upright,
from their claws drips bitter gall,
their footprints are (full of) evil venom.
(from [more primitive?]) dread --to--> fascination
the shivers and chills (of death)
that fritter the sun of things,
spawn of the god of heavens,
spawned on an evil spirit,
the death warrants, beloved sons of the storm god,
born of the queen of the netherworld,
who were torn out of heaven and hurled from the earth as castoffs,
are creatures of hell, all
we are not determined, we are engendered
numinous as immanent --> external habituation: inviting (or magically enforcing) the presence oence of the power within
efforts of such habituation:
•cult dramatic
•fashioning or appropriate divine images
•religious literature
•temples
*cult drama: the form fills with its content*
literally re-present god, presenting his external form, (bring about the god's presence through ritual representation of him) --> beneficent results for the community [--> still works today]
•sacred marriage
•yearly lamentations
•battle drama (primeval contest for world order against the forces of chaos)
fashioning of images (of the god) --> to achive lasting presence
poetry: means of invoking the presence of powers [--> we are doing this still?! bad poetry]
creative power of the word underlines all mesopotamian (religious) literature
•works of praise
•works of lament (specialized lamentation-priest @Sana, Ali )
*lament: influencing and swaying the divine hear[...]
(259)[...notes/fire notes.txt]%42[...]n one ‘witches’ to travel & the direction that is ‘possible’ to travel --> wind sense:
temperature
humidity
intensity
regularity
smell
knowledge of astronomy + geography
wind rose --> (connection between:) celestial + astronomical order + terrestrial variety (of land + living creature)
estimate the speed of the ship
throw a log with a rope attached to it overboard, and measure how much rope went overboard within a given period of time
Pliny the Elder --> historia naturalis
Seneca --> naturales quaestiones
air has a natural power of moving itself [==> agency باد]
}<== Seneca’s stoic worldview: conceived the cosmic principle of all life and movement (pneuma) as a subtle substance pervading everything and giving rise, among other things, to all weather phenomena
air = expression of pneuma (alive & live-giving)
all weather = manifestations as transmutations of air
(late medieval encyclopedia -->) *weather = a kind of alchemy of air*
(late medieval wind diagrams -->) wind: cosmic divine powers blowing from the celestial sphere onto earth
Aristotle + Albertus Magnus ==> explanation of the nature and origin of winds in Renaissance meteorological works
air and were then dragged along by the circular movement of the celestial spheres so that they ended up moving horizontally
hot and dry exhalations
aeolipila: a hollow metal sphere (shaped like the face of Aeolus) with a single tiny hole in it
air possessed a force (“vis”) that heat could awaken
16th century --increase--> interest in systematic explanation of meteorological phenomena
#workshop on wind poetry
epic battle, systems moving air, agency,
feature of Renaissance thought --> the idea of *a middle instance (neither fully corporal nor fully incorporeal) intervening between matter and soul* [+ fire as intermediator] ~ spiritus, pneum, quintessence ~ fire or air
...in schematic abstract structure of body-spirit-soul, spirit is somewhere in between
spirit: air-like substance
air: preferred vehicle of spirit (conveyed the breath if life + *used by demonic spirits as a means to produce material effects*)
*spirit: celestial origin to the “innate heat” (calidum innatum) of living creatures
effects of solar heat on air : act of vitalization
pneuma of the stoics + astral body of Neoplatonic philosophy + medical spirits of Galenic medicine }==>
•Renaissance
•(christian notion of) Holy Ghost
•the idea of close connection between wind and divine power (in Bible)
(in alchemical view) spirits were somehow connected ti air <== quintessences were often separated from raw substances in the form of vapours
[...]
(260)[...notes/fire notes.txt]%42.3[...]>) wind: cosmic divine powers blowing from the celestial sphere onto earth
Aristotle + Albertus Magnus ==> explanation of the nature and origin of winds in Renaissance meteorological works
air and were then dragged along by the circular movement of the celestial spheres so that they ended up moving horizontally
hot and dry exhalations
aeolipila: a hollow metal sphere (shaped like the face of Aeolus) with a single tiny hole in it
air possessed a force (“vis”) that heat could awaken
16th century --increase--> interest in systematic explanation of meteorological phenomena
#workshop on wind poetry
epic battle, systems moving air, agency,
feature of Renaissance thought --> the idea of *a middle instance (neither fully corporal nor fully incorporeal) intervening between matter and soul* [+ fire as intermediator] ~ spiritus, pneum, quintessence ~ fire or air
...in schematic abstract structure of body-spirit-soul, spirit is somewhere in between
spirit: air-like substance
air: preferred vehicle of spirit (conveyed the breath if life + *used by demonic spirits as a means to produce material effects*)
*spirit: celestial origin to the “innate heat” (calidum innatum) of living creatures
effects of solar heat on air : act of vitalization
pneuma of the stoics + astral body of Neoplatonic philosophy + medical spirits of Galenic medicine }==>
•Renaissance
•(christian notion of) Holy Ghost
•the idea of close connection between wind and divine power (in Bible)
(in alchemical view) spirits were somehow connected ti air <== quintessences were often separated from raw substances in the form of vapours
ajayebnameh ~= natural magic
*kinds of natural motions*
1. avoidance of avacum: from the form of a portion of air, when it does not want to be either expanded further or separated (from other matter). horror vacui --kinetic--> motion was regarded as due to a property of a specific part of the machine
2. resistance to excessive compression: the form of basic matter should not become less that what is right for it
3. the tendency of heavy things to descend and of light things to rise
air = vital spirit that joins things together, resounding spirit if the world instrument
Paraceksian theory of aerial niter
(an active principle) aerial version of earthly gunpowder - responsible for life, combustion, thunder, lightning, (some) illnesses
--> connecting the activity of air + life + weather phenomena
wind: (***in its irreducible qualitative variety***) expression of cosmic spirit + محرک باعث a motive force to be accurately estimated
منجنیق ~= geometry هندسه *pneumatic engineering* : distinction betw[...]
(261)[...notes/fire notes.txt]%42.3[...]...in schematic abstract structure of body-spirit-soul, spirit is somewhere in between
spirit: air-like substance
air: preferred vehicle of spirit (conveyed the breath if life + *used by demonic spirits as a means to produce material effects*)
*spirit: celestial origin to the “innate heat” (calidum innatum) of living creatures
effects of solar heat on air : act of vitalization
pneuma of the stoics + astral body of Neoplatonic philosophy + medical spirits of Galenic medicine }==>
•Renaissance
•(christian notion of) Holy Ghost
•the idea of close connection between wind and divine power (in Bible)
(in alchemical view) spirits were somehow connected ti air <== quintessences were often separated from raw substances in the form of vapours
ajayebnameh ~= natural magic
*kinds of natural motions*
1. avoidance of avacum: from the form of a portion of air, when it does not want to be either expanded further or separated (from other matter). horror vacui --kinetic--> motion was regarded as due to a property of a specific part of the machine
2. resistance to excessive compression: the form of basic matter should not become less that what is right for it
3. the tendency of heavy things to descend and of light things to rise
air = vital spirit that joins things together, resounding spirit if the world instrument
Paraceksian theory of aerial niter
(an active principle) aerial version of earthly gunpowder - responsible for life, combustion, thunder, lightning, (some) illnesses
--> connecting the activity of air + life + weather phenomena
wind: (***in its irreducible qualitative variety***) expression of cosmic spirit + محرک باعث a motive force to be accurately estimated
منجنیق ~= geometry هندسه *pneumatic engineering* : distinction between moving and moved components ==evoke==> motive forces
elaborated pneumatic machines
mechanical clocks
tension of strings
*wind ==> celestial influences*
(Cardano regarded) expansion and contraction of air as symmetrical phenomena, both consisting a source of motive forces
-in the universe the element air had the function of receiving and conveying fiery celestial influences on earth providing health and wellbeing fir living creatures
Telesion (1509-1588)
soul and spirit identified with each other as a very subtle material substance pervading all bodies and making them capable of sensing and reacting to rach other with pleasure or pain
*(man’s) immortal soul did not play any role in determining natural phenomena*
innate heat of living bodies
wind: humid vapours flowing through the air
thinness of wind vapours
16th century
expiration and [...]
(262)[...notes/fire notes.txt]%42.4[...]r
(typical of 16th century) steering the religious significance of the study of nature
spirit: a cosmic subtle substance, both recipient + vehicle of celestial influences ==allow==> elements to transmute into each other (+ meteorological phenomena)
(Drebbel’s favourite cosmic spirit:) fire = clearest of all elements ad top of the hierarchical order of elements (fire, air, water, earth), clarifying the other elements [such as Siavash]
(for Della Porta:) meteorological phenomena = transmutations of the air (in literal sense)
air becoming thinner or thicker ==rise==> winds, thunder, clouds, rain, snow, linking heaven + earth + bringing life to all animated creatures
(Della Porta conceived of) wind in vitalistic terms
...winds rising up from the mouth of the retort (boiling water)
how heat endowed air with motive force
(Drebbel presenting to the public) perpetuum mobile : expansion and contraction of air (which he claimed) demonstrated the force behind all movement and life
weatherglass (+ aeolipila) --demonstrated--> ****highly nontrivial natural phenomena**** (transformation of energy from heat into mechanical motion)
(ajayeb’s) theory about the origins of the wind
Galileo --> earth's rotation ==> (<--evidence--) wind
Bacon --> exhalations together with air [rarefaction and expansion of air / exhalation drawn up by sun] ==> wind
Fludd (meteorological cosmica) --> wind: principal meteorological phenomenon (princeps meteororum) and closest to God
“wind is an aerial spirit, of middle consistence, inspired or animated by the breath of Iehova, which he extracts from his treasure-case according to his will, to effect either a punishment or a benediction”
•angels: efficient cause of winds (in borg macro- and microcosmos)
•(changes in the air --corresponded-->) temperament of living creatu[...]
(263)[...notes/fire notes.txt]%42.5[...] and privileged way of connecting the past to the present. One of many crucial and important ways that past comes to effect the present is made over form. Form, with its strange logic and efficiency, has the capacity to freeze time. Life as we know it lies in the results of the processes that future forms come to effect the present. Any being's very survival depends on its ability to access the zones of continuity and possibility in these processes. How we can articulate these forms? What are the operations that connect the form-embedded self to the others?
4 billion years ago, the gravitational force of a mass of hydrogen atoms accumulated into a dense point of critical state. As a result of this formation new fusions released many sip-offs of different energies and materials which we perceive today in our bodies and in the light that reaches our eyeballs from the time immemorial of that hydrogen cloud. This fossil of materiality implies the existence of traces of an ancient reality before the existence of the familiar--the terrestrial life. While these traces are gauged in theoretical experiments in which radioactive ratios of nuclides inform us of such ancestral events, in Amerindian cosmogonies not so differently steered hypothesis are explored. Yawanawa, the origin myth of the people of Pano from the western Amazon, imagines the anterior of the world where nothing existed, yet there only people existed--everything was made of people. Before the diversification and classification of kinds there was a primordial human, as the only substance of which everything eventually fabricated.
Like Yawanawa, Hayula (Persian: هیولا) literally in today's usage with the meaning of unformed monster, is a technical term in Iranian-Islamic cosmology indicating the first principle of everything material of which all other constitutive layers of beings are molded--minerals, plants, animals, etc. Hayula in one hand locates the lowest of the lowest, the bottom of the scalar existence where God resides at the very top, and on the other hand possesses a great anatomical plasticity, a persistent pre-cosmological being that undermines the second law of thermodynamic. First were the object then came the subject--to give away to the results of the stabilization of the infinite potential for transformation contained in Hayula, as universal substance, a matter out of which the world could have come to be formed.
The narratives of the time before form, an era of pre-cosmological beings, primordial people with unlimited and unbound corporeality, is the story of the originality of Hayula's virtual potential for being. Hayula, not fully human, tasting beyond morality (destruction, anthropophagy, etc.), becomes the subjects of other interventions and morphs into spheres and features of the world--of biological aspects, celestial bodies, humanoid zones, etc.
The realm of Hayula comes to interpret, and thus permit and[...]
(264)[...notes/hayula notes.txt]%42.9[...]om the western Amazon, imagines the anterior of the world where nothing existed, yet there only people existed--everything was made of people. Before the diversification and classification of kinds there was a primordial human, as the only substance of which everything eventually fabricated.
Like Yawanawa, Hayula (Persian: هیولا) literally in today's usage with the meaning of unformed monster, is a technical term in Iranian-Islamic cosmology indicating the first principle of everything material of which all other constitutive layers of beings are molded--minerals, plants, animals, etc. Hayula in one hand locates the lowest of the lowest, the bottom of the scalar existence where God resides at the very top, and on the other hand possesses a great anatomical plasticity, a persistent pre-cosmological being that undermines the second law of thermodynamic. First were the object then came the subject--to give away to the results of the stabilization of the infinite potential for transformation contained in Hayula, as universal substance, a matter out of which the world could have come to be formed.
The narratives of the time before form, an era of pre-cosmological beings, primordial people with unlimited and unbound corporeality, is the story of the originality of Hayula's virtual potential for being. Hayula, not fully human, tasting beyond morality (destruction, anthropophagy, etc.), becomes the subjects of other interventions and morphs into spheres and features of the world--of biological aspects, celestial bodies, humanoid zones, etc.
The realm of Hayula comes to interpret, and thus permit and strain, who and how an I can be, at the same time that it provides the vessel for the continuity, the survival, of that I. Here the I is the continuity of an inhabitation of a point of view. It marks a relative position within a hierarchical logic that spans the cosmos, a hierarchy that ranges from the nonhuman to the human realm and from the demons to the realm of the formless. Following the classic joke, that one goes to a place in order to discover the directions of how to keep out of that place, this project proposal suggests to explore the Hayula's experience of self and how it incorporates destabilizing its, which might permit or prohibit seeing beyond its conditions.
In another level of description we will look at the concept of Hayula as a device in cross-catalytic relations in matter-energy flows, looking at it as a semi metaphorical and physical nonlinear model for structure-generating processes that populate our world. How attractors and transistors consolidated different energy flows of certain intensities to gain access to self-organization? The energy trapped in winds and currents, atmosphere and hydrosphere, solar energy that plants capture through photosynthesis, has clocked societies for centuries and gave them rhythm. A small fraction of a plant life that has powered most of civil[...]
(265)[...notes/hayula notes.txt]%42.9[...]hange
example of spontaneous structural generations are coherent waves:
*solitons* - forming in many different types of materials, from tsunamis (ocean waves) to lasers. --> *attractors* {stable states, which can sustain coherent cycles activity {periodic / chaotic}}
*monsoon* - a wind circuit that has powered all sail ships in Asian waters for centuries---in those urban centers in contact with monsoon, knowledge of its dynamical behavior and skills in tapping its energy accumulated.
“materials” are {-energetic -genetic -linguistic} --> the flow of human and the animal gene we have domesticated
the specific dynamic pattern of turbulent urban evolution in (European) towns should not be view as the result of “progress” but as the result of certain dynamics that intensify the accumulation of knowledge and technologies, and of certain institutional norms and organization. for instance, the 11th century industrial revolution can be viewed in terms of reciprocal stimulation between technologies and institutions, fueled by: -solar energy (agricultural) -gravitational energy (water) --> to power grain wills --> intensified by the flow of money.
*story of the bone*
(organism never forgot its mineral origins)
in organic world, soft tissue (gels and aerosols, muscle and nerve) reigned supreme until 500 million years ago. at that point, some of the conglomerations of fleshy matter-energy that made up life underwent a sudden mineralization, a new material for constructing living creatures emerged: bone. it is almost as if the mineral world that had served as a substratum for the emergence of biological creatures was reasserting itself...
genes as sorting algorithms, are themselves sorted out by selection pressures such as: -climates -predators -parasites
structure-generating processes sort things (1) take heterogeneity [collection of materials---pebbles, genes, roles, etc.] (2) homogenize them [through sorting operations] (2) consolidate them (into more permanent state)
catalyst: a chemical substance capable of “recognizing” specific material and altering that material's molecular state --> now it reacts with certain substances with which it would not normally react.
catalyst provokes a meeting of two substances
autocatalytic loops
superposition (interconnection of diverse overlapping elements),
catalysts,
stable patterns,
spatial intervals,
sedimentation,
cooling magma,
threshold of crystallization,
vicious fluid,
molten materials,
bifurcation,
densification,
intensification,
reinforcements,
injection,
nucleation events,
dislocations,
endogenous,
endogenous stable states,
chemical clocks,
aggregate,
consistency,
[...]
(266)[...notes/hayula notes.txt]%43.4[...]us,
endogenous stable states,
chemical clocks,
aggregate,
consistency,
elementary atoms,
stratified structures,
interlocking (matching temporally),
species --> (gene pool of a ...) = an organic stratified structure
stratifies structures involve simple form of causal relations---one arrow from cause to effect [we can see this modality in the creation of institutions]
coal is the product of one of several types of mineralization that organic matter can undergo, and submitted by “civilizations” to deposit intensive exploitation --> flow of nonhuman energy ==> fuel its industrial revolution
industrial age = the crossing of a bifurcation where previous autocatalytic dynamics come to form a self-sustaining autocatalytic loop.
(both) industrial revolution and biological evolution, they lack [rpgressive direction nor consistent drive toward complexification---some species complexity while others simplify
cities as real transformers of matter and energy
cities are open or dissipative (esraf اسراف) systems, with matter-energy flowing in and out continuously
(in autocatalytic loops) the trigger-flow interactions: interlocks a series of separately reproductive systems into a single interactive reproductive system
antimarket ---money--> mining regions ==> intensified coa extraction ==> iron production ---> [steam] mechanical energy ---> cotton textiles ---> flow of profits ===money==> experimentation with coal, iron, steam
skill / know-how = catalytic info
(info capable of bringing together and amplifying flow of energy and materials)
economies of agglomeration (anbashtegi انباشتگی)
the law of diminishing returns (bazdeh nozuli بازده نزولی)
a point at which the level of profits or benefits gained is less than the amount of money or energy invested. (image)
illumination --> coal gas
motorization --> steam
knowledge is an input of production which exacts high transaction costs. only where patents are perfectly enforceable will information be allowed to flow through markets, else antimarkets will prefer to internalize it into their hierarchies. one way a corporate hierarchy may internalize knowledge is by funding a research laboratory.
at some point urban societies would have reached a point of saturation, and the intensification would have ceased. but electricity simultaneously increased the flow of energy and the potential uses of that energy.
automated formal systems ==> victory of analytical over embodied knowledge (the self-taught inventor of the 19th century)
--> unbalance of power between informal and formal knowledge
(factory = planned au[...]
(267)[...notes/hayula notes.txt]%43.5[...]nematography
•cryptozoology (adventure)
...................................
division's of life
-monolithic notion of the mind has been challanged by psychology and phenomenology
biology has been previously essentially zoocentric --> monolithic notion of the body --> medically proper animal body =/= if we zoom in the living canvas, organisms blend into a pointillist landscape in which each dot of paint is also alive --> symbiosis, gaia, prokaryotic sex (omnisexuality)
gaia --> biosphere und understood not as environmental home but as body (physiological process)
bacterial omnisexuality --> fluid genetic transfers = sexual
=/= unitary self assumed in the zoocentric model
medieval microcosmic
correspondences among prokaryotic, eukaryotic, zoological and geophysiological (gaian) levels
--> holonomic continuum --> *a type of individuality that is spatially and temporally more inclusive* [-my research on ajayeb has been more tended on the temporal inclusivity]
==> (in new biology) chimerical body: hybrid of bacterial species --Sagan--> like that many headed beast, the microbeast of the animal cell combines into one entity bacteria that were originally freely living, self-sufficient and metabolically distinct
•when respirers entered and did not kill but, rather, were incorporated by larger anaerobic archaebacteria
•mitochondria are the descendants of bacteria that had be come lodged within the cells of animals and plants
bacteria ==> eukaryotic cell
(the fable of) [Spencer's] animal world as a “gladiator's show” --> evidence for parasitism and competition (~ social progress in 19th century)
the grass-green photosynthetic organelles of all plants may be the descendants of a single, wildly successful bacterium, now shackled, albeit gently, in its cytoplasmic prisonr />
-Sagan
*all cells with nuclei (a unicellular amoeba or amultibillion-cell anaconda) <== orgiastic encounters (eating, infecting, engulfing, feeding on, having sex with and so on) among quite different types of bacteria*
(plant cell) chimera = protective anaerobic host cell + internally multiplying photosynthetic bacterium + respiring bacteria
metabolic waste product of the mutation ==> atmospheric oxygen --> catastrophic --> energetic catalyst --> ...
fermenting bacteria (like trolls or elves in a cosmic fairy tale) dwelling underground --> stromatolite
army of mutants that evolved in the aftermath of the oxygen infusion (the greatest pollution crisis the earth) ==> human beings
chimerical eukaryotic system:
*spirochete* [...] at the edge of larger cell, sites of leakage supplying a constant flow of food [...] renounced their former freedom of movement in order to permanently attach =[...]
(268)[...notes/hayula notes.txt]%43.8[...]cation New Age joy [---> go to the latest godzilla film industrial apologetics and ecological satanism --> tales of human accountability]
--> *biocentrism* [of our time 2019] ~=> noble fictions
cross-disciplinary science
mythopoetic
atmospheric chemistry
earth: organized, self-contained look of a live creature, full of information, marvelously skilled in handling the sun
-Lovelock
--depending--> on the forever unfinished and eroticized nature of human symbolization
gaia <== narrative integration of cosmology and morality (<-- can we do without it?)
eukaryote made from prokaryotes and of the mesocosmic level of animal and plant bod-ies made from reproducing eukaryotes
(three billion years ago, the oldest type of sex on the planet:)
bacterial omnisexuality --> promiscuous: not delimiting sexual exchanges with species barriers (+ it needs intermediaries such as plasmids or viruses to do so)
--> lateral transfer
omnisexuality: a means of genetically “locking” together once-diverse groups (of prokaryotes)
bacterial crowding ==> life on earth
endosymbiosis: one organism swallow another without digesting it ==> origin of new species [<=/= gradual accumulation of mutations]
cancer <== rampant multiplication of the occasionally vampiric mitochondria
bacteria's bodies are so genetically open, that the very concept of species falsjfies their character as a unique life form
Sagan
this zoological “I” [is open to radical revision?]
model of zoocentrism: encased self
(?what are ajayeb) bestiary's aesthetic model of a difference (=/=? zoocentric model)
--Burgess--> interference patterns generated by a series of symbiotically living form ==> artist
as an organism's connections to the external envimnment grow, that environment becomes its body [=/= Sina]
snail
snail whose house is carried on his back, the “case” of the “self” has been moved, through an incorporation of what once would have been called inanimate matters--organically worked and reworked
-subjective identities always already und ergoing active (de)composition
-(relations of) physiological identity and psychological subjectivity link up
Sagan trying to relativize that zoocentric bedrock of “self”
...................................
political chimeras
chiefs’ talk
fluent in a verbal genre
formalized speeches directed either to leaders of other groups (Southern Amazon in multiethnic and multilingual system of Upper Xingu) or to their own people, depending on the context in which they are delivered
--Guerreiro--> both the chief and his audience are symbolically constructed as “paradoxical” subjec[...]
(269)[...notes/hayula notes.txt]%43.9[...][khotbe خطبه fluent at combining different aesthetic resources] -->) linguistic + extralinguistic media in ritual performance (working/producing visual + mental images)
--> combining of indexical signs in communication acts ==> poetry of identities-in-motion (capable of projecting complex images of a nonvisual kind)
[*]image: an abstract portrait of identity fashioned out of cumulating patterns of congruence across all manner of indexical signs--including visual ones--that addressees and audiences can imaginatively experience, like a hologram
(Silverstein > Guerreiro)
~~--> ***relation between poetics and the production of identities***
chimerical representation: an art of ambiguity
(Strauss's Amazonian ethnology -->) dualism in perpetual disequilibrium: centripetal forces of centralization + centrifugal forces of dispersion
@apass ==> “societies against the state”
complex relations between hierarchy and counterhierarchy
(--> Renan's notion of monologue)
[Clastres's model rooted in Western language ideology looking at Amerindian language:]
metahistorical bond between *power & speech* cannot be conceived of separately
•state societies --> the word is a ‘right’ to power (that may be used to command)
•societies against the state --> the word is a ‘duty’ of the chief (an indigenous leader must be capable of offering society the words that it ‘demands’)
◾Amerindian chief: a voice preaching in the wilderness (literally says nothing, a repetition of “edifying discourse”) <-- his speech is not spoken in order to be listened to (~ ritualized act [=/= act of communication]) ==> chief's speech is transformed into pure value (~= poet's speech for whom words are values before they are signs) --> (for Clastres) language =/= violence: a facet of coercive power
denotative قوه تفکيک ()
predicative (Dickensian aspect)
referential (the efficacy of its context and meaning depends on something else)
enunciation (pragmatic) ==> effects on the enunciator + audience ~~Silverstein--> [*]politics: the dynamic arrangement and rearrangement of people as subjects within structures of actual and potential action of all sort --comprises--> poetics <== everything experienced as effective practice is formed semiotically (~ through sign)
*political oratory [=/= informing the content of a message] uses poetical resources that allow interlocutors to have their identities mutually constructed by means of indexical signs* (that connect the message's form to extralinguistic contextual facts) --> *message ascribes to me [=/= message describes my reality]*
Ali's use of political oratory in the context of ordinary interactions with me --> i forgot that the symbolic procedures that separate ritual speech from ordinary interactions are not necessarily intended to mean something
[...]
(270)[...notes/hayula notes.txt]%44.1[...]en to emit long high-pitched and melodic screams as soon as they wake up ==> to wake the whole village up with joy
present is nothing more than an impoverished form of a previous age idealized as grandiose <-- (chief) to “work on his children” like an ancestor, he must state that he could never do so
*parallelism*
enchainment of repeated verses and themes ==> the shaman is symbolically identified as a paradoxical character (human & nonhuman, here & there, in the present time & in the mythic time)
--> transfer properties from one being to another
(formal =/=) ‘performative parallelism’ between the actual chief and those before him ==> attenuate past & present
-he speaks about ancestors, as an ancestor (using their language), and on ancestors’ behalf (since they are gone)
(antonymic affirmation of) “past =/= present” ~=> shame in the listeners ==> act as the ancient chiefs’ own children
--Austin--> illocutionary force ==gives==> capacity to perform an act in saying something
*hyperbole (contrast) ==> the audience could be aesthetically and morally compelled
to act in some way (perlocutionary acts)
that which had once been human (--> mythical human origin of the plant corn)
chief is weakened ==> people tend to be more egoistic --> “go crazy” + forget about their relatives = (the first step in) producing a witch
(Pir ~= chief's) foundations of kinship = thinking about kin =/= forgetting kin :
•generating and raising children
•producing food
•avoiding witchcraft
==> fabrication of a collective body of kin
imperfections of the present + ideal of social life ==encourage==> people to behave like kin (<-- needs to be actively produced)
[we have to be carefull in art with performances of] words hold within them the positive moral and creative element of power; and contain meaningfulness, value, artistry and affective mass (--> carrying the weight of an order without appearing as such) =/= authoritarian discourse
@Inga
--> ***a brief moment, a world where the difference between chiefs (leader-like speaker, am i like that in my performance lectures?) and nonchiefs (listeners, his children) can be effective***
xxxxxx
...................................
theory (is either): *powerful* (accounting for a limited number of features valid for a great number of cases) {extensionally oriented, for example comparative or statistical analysis} =/= *expressive* (accounting for a great number of features belonging to a limited number of cases) {intentionally oriented, for example clinical case studies}
extensional --> generalizing
‘ethnography ==> reduction of complexity’ =/= complexity is precisely what characterizes ethnography
counter[...]
(271)[...notes/hayula notes.txt]%44.3[...]. it can also be masochistically painful for the subject. the absolute saying is a trauma, with vulnerability and passivity even is a bodily way, where the ethical being is: one penetrated by the other. (saying is ethical while said is juridical.)
--> ‘psychology’ not only what we do but why we do. the science that should be studied so much in art, specially in performance art. the how of human behavior, feelings and emotions.
the psychological space, the intermediary space of the ethical relation, shyness and commitment to the other. “i am infinitely more demanding of myself than of others”. (is this the realm of shyness being before god?)
--> ‘intelligence’ in the sense that what do i pay attention to and why, and what do i ignore and why, and how do i put it together. (synthesizing)
--> ‘cornered’ someone that is cornered ontologically. can not shy out of the corner.
--> ‘present’ of presence signifies nowness. The movement of time makes things present by making them now. What is the relation of this “making present” to the world? Is the movement of time ultimately to be traced to that of the world? On such a view, we take the successive nows that constitute time’s movement as a function of the world. Their origin is the successive impressions we receive from its objects. We, thus, come to affirm that nowness is the world’s presence to us in the impressions it leaves. Augustine gives the classic expression of this position when he writes: “It is in you, O my mind, that I measure time. ... What I measure is the impress produced in you by the things as they pass and [the impressions] abiding in you when they have passed."2 The impress is registered as the present now. We register the abiding impression left in the mind as the remembered now. If, however, we break the tie between presence and the world, we have to say that the impress is the result of our own activity. The impression that results in the now comes, in other words, not from the world, but from ourselves. It is a result of our affecting ourselves. In Derrida’s words, its origin is “the auto-affection” of consciousness.
--> ‘consciousness’ Since it involves the self-awareness that demands self-presence, the question of language expands once again. In answering it, we must inquire into the nature of consciousness.
--> ‘veil’ unveiled. a sign of difference, a kind of timidity? is shyness same as veil? is it a sheer projection? are we (am i) subdued?
--> ‘exhibitionist ambitions’ and idealized structures. the exhibitionist ambitions of these artists forswear all objective orientation. Their own uniqueness and grandiosity is taken for granted. it is not open to debate and need not be founded in a structured manner that is accessible and comprehensible to one's powers of appraisal and judgment. the representatives of postmodernism adopt the stylistic forms, themes and [...]
(272)[...notes/notes Personen.txt]%44.8[...]--> ‘cornered’ someone that is cornered ontologically. can not shy out of the corner.
--> ‘present’ of presence signifies nowness. The movement of time makes things present by making them now. What is the relation of this “making present” to the world? Is the movement of time ultimately to be traced to that of the world? On such a view, we take the successive nows that constitute time’s movement as a function of the world. Their origin is the successive impressions we receive from its objects. We, thus, come to affirm that nowness is the world’s presence to us in the impressions it leaves. Augustine gives the classic expression of this position when he writes: “It is in you, O my mind, that I measure time. ... What I measure is the impress produced in you by the things as they pass and [the impressions] abiding in you when they have passed."2 The impress is registered as the present now. We register the abiding impression left in the mind as the remembered now. If, however, we break the tie between presence and the world, we have to say that the impress is the result of our own activity. The impression that results in the now comes, in other words, not from the world, but from ourselves. It is a result of our affecting ourselves. In Derrida’s words, its origin is “the auto-affection” of consciousness.
--> ‘consciousness’ Since it involves the self-awareness that demands self-presence, the question of language expands once again. In answering it, we must inquire into the nature of consciousness.
--> ‘veil’ unveiled. a sign of difference, a kind of timidity? is shyness same as veil? is it a sheer projection? are we (am i) subdued?
--> ‘exhibitionist ambitions’ and idealized structures. the exhibitionist ambitions of these artists forswear all objective orientation. Their own uniqueness and grandiosity is taken for granted. it is not open to debate and need not be founded in a structured manner that is accessible and comprehensible to one's powers of appraisal and judgment. the representatives of postmodernism adopt the stylistic forms, themes and visual material of their art from the boundless treasure trove of art history so readily accessible today. dependence on what has already been formulated. the underlying tone of this art serves to flaunt an unparalleled sense of superiority and grandiose self-confidence. seen in many performance in this time too. (in my painting i have a rational point of view.) i don't want to orient myself towards ambitions, injected by libidinal energy, of my grandiose self-artist. of those, whose prime concern is to show their uniqueness find themselves faced with the question: “what is to be done?”. I too, choose to refuse to pander to the demands of innovation, style and integrity, but at the same time not to work myself up to grandiose self-image of artistic omnipotence.
look at the theory of intelligence for language and other kind[...]
(273)[...notes/notes Personen.txt]%44.9[...]rt performances?). Beuys celebrates complex and incomprehensible rituals before an astonished audience. He subjects his person to difficult tasks and appears to be making some kind of sacrifice in doing so. Beuys, after all, wishes to heal. To judge by his statements, he wishes to redeem the German people and indeed all of humankind from their social evils, their petrifaction and impotence. In this sense, he transcends the role of the artist. He sees his audience not, in the traditional sense, as a free counterpart to whom he presents a work (as form and expression of his own self), but as a material to be formed. He appears as the people's tribune, as teacher, seer, healer and prophet, transforming the role of the artist into that of the shaman. Kohut stresses that the effect of messianic and charismatic personalities is not necessarily detrimental under all circumstances. At times of severe crisis, it is not the modestly self-doubting type of personality that is needed (who generally makes up the leading stratum in calmer times). In times of fear, the masses turn to a messianic or charismatic personality, not because above all they have recognized his abilities and competence, but because they feel that this leader will satisfy their need to be imperturbably convinced of being right, or because they want to identify with his strength and security.
(caution criticizing beuys and abramovic, you don't know all about them. your criticism is certain aspect of their persona and performance face, in order to make your own point and argument. it is not to understand their works. is this ok?)
when ideas fail, words come in very handy. (Goethe?)
all serious thinking is interpersonal? it is the key to how we think by challenging each other with our ideas.
this is early, i should really give lectures in 20 years.
intimacy: first talking than thinking (maybe even taking it back), feeling an idiot afterward. When the saying is taken over by rhetoric or maneuvering or calculation then the problem is persuading or proving, not intimacy. (intimate thoughts in Shakespear). running with strategy in conversing and conversation (winning a round or winning an argument) is traceable back to power and coercion and its discomforts and anxieties. the art that i am talking about should not win the conversation. (but why intimacy in the art project at all?) by intimacy i find a route to my true consciousness. in intimacy only there is the possibility for love. not making the other/audience to think in a certain way, but exactly the opposite, the performer has to loose the game of convincement or wit (in her work/form/performance).
shyness: not the clinical term. i am talking about a shyness that is deep in the character, a kind of trembling before the other.
the ethical relation to the other, as always important, stakes are higher in performance? the proximity of the art object, [...]
(274)[...notes/notes Personen.txt]%45[...]rm philosophy. he doesn't hold back, he intrudes, tattooing the body of the other, questioning.
the problem of his project?
i am not shy in the work that i am trying to present publicly (?)
where am i shy?
posture of position or gesture
the moment you stand in front of the audience you stop being authentic.
when we listen to something very carefully and allow ourselves to be moved we can tune in ti=o the art work and absorb its methods. i have found myself moved when i allowed it, by the most childish and stupid works of arts.
open minded and eager to make connections
(jane jacob,) (1) community is spontaneous, the tissues of community are not something that can be planed, that they happen spontaneously. (2) and this only happens when you are at the local scale. so in this sense, design is suspect, because design is set to be post spontaneity.
find a way to think locally, and thinking about the city as a product of spontaneous interaction between people who are different. but the design can also make something that has a social character.
we perform an experiment to prove or disprove a hypothesis, we are working within a framework of a closed system, the original proposition governs our procedures and observations, at arriving at yes or no. but when performing the experiment we come across something unforeseen, or prompted by evidence to jump tracks and think about a different issue. then we are working within the framework of an open system. we move beyond yes or no to exploring something emergent, something whose elements was there but whose form was unknown to us. a fancy and careful way of saying “something new”, because it is new to our understanding.
William Empson
art results from overcrowding(?)
when one is responsive rather than assertive one can't imagine where one will end Up: thinking. this responsiveness is different than the state of being active or passive. a passivity that motivates and mobilizes the subject into places that are yet unknown to her/him.
Thinking, as Heidegger says, may be much the same as wandering. my lectures are like wandering.
someone who studies paradoxes, poetry and philosophy
(keeping what you know away from society, history and away from art, not to acknowledge what you have learn)
incompatibility between a particular love and a particular social arrangement for love.
when you play with others, not try to shine and not try to shy. (shyness is dangerous to society)
it is like being lynched by kukluksklan.
curios about somebody else rather than identifying with them.
i really learned how to work with people by learning how to keep people from killing each other in street.
if we are very sympathetic, saying “i know how you feel” is privileging solidarity: “we are all [...]
(275)[...notes/notes Personen.txt]%45.3[...]ure eye of genius”
•bringing from the artificial world to the art world
•object oriented programming / subject oriented
•Observer, system and environment
•a system (designed) with a purpose of itself
•magnifying or light-collecting optical device
•social selfish
•un-computational
•gray area
•self-identity is bad visual system
•Vision requires instruments of vision; an optics is a politics of positioning. Instruments of vision mediate standpoints;
•Identity, including self-identity, does not produce science; critical positioning does, that is, objectivity
•docile body
•technological visioning (vector of secret texts, books within books, ancient curses, digital dreams, and medieval cyber-art)
•empty space left by theory and philosophy
•technical visioning
•Technology is never merely “used,” never merely instrumental. It is always ” incorporated” and “lived."
>
•In his last paintings, such as the Bride of 1912, Duchamp both elaborated an iconography that combined mechanical and visceral forms and began to move away from any procedures that revealed the artist's hand to create “retinal” or “anecdotal” art.
lemon grass plant, marigold
Saeed 0012063108222
Tehran Wi Fi: 88 57 27 92
newer medium may be ‘nested’ inside of an older medium (or vice versa)
mental life (memory, imagination, fantasy, dreaming, perception, cognition) is mediated and is embodied in the whole range of material media… we not only think about media, we think in them (Mitchell)
The shock of new media is as old as the hills
Franz Reuleux described this correlation: the more primitive the technology, the less attuned the parts of the machine to each other, the greater the degree of play -- the more perfected the technology, the closer the fit, the less play between the indiv individual parts.
(For Winnicott,) play is a psychological state where the boundaries between self and the world remain labile and fluid, (a state which is important not only for the development of the child, but with significant ramifications for human life and culture in general.)
Representation is a distinctive manner of imagining the real, and is a fundamental phenomenon upon which all culture rests.
Henri Lefebvre distinguishes Representations of space and Representational spaces . ... Representational spaces are “directly lived” through associated images and symbols which overlay physical space, making symbolic use of its objects.
the conceiving mind over the perceiving body (vision/touch)
touching was considered “a cruder scanning at close range,” and seeing “a more subtle touching at a distance.”
for Berkeley there is no such thing as visual perception of depth, and Condillac's statue effectivel[...]
(276)[...notes/notes Personen.txt]%45.8[...]placed by an abstract graphic structure, thus bringing a new understanding of the locality of the walk. The noise and the randomness of the technical coloring the surface of the jungle provoke an aesthetic fascination, and an appropriation of the imposible image of the forest.
Traveling to the Amazon to experience its radical Otherness is a European tradition. It unintentional affirms the ideology of a “state of nature” that is prior to culture.
Lacan: i am led to regard the function of the mirror stage as a particular case of the function of the imago, which is to establish a relation between the organism and its reality - or, as they say, between the Innenwelt and the Umwelt.
This developement is experienced as temporal dialectic that decisively projects the function of the individual into history. the mirror stage is a drama whose internal thrust is precipitated from insufficiency to anticipation - and which manufactures for the subject, caught up in the lure of spatial identification, the succession of phantasies that extends from a fragmented body image to a form of its totality that i shall call orthhopaedic - and, lastly, to the assumption of the armour of an alienating identity, which will mark with its rigid structure the subject's entire mental development. thus, to break out of the circle of the Innenwelt into the Umwelt generates the inexhaustible quadrature of the ego's verifications.
Electronic Reserve Text: from Jacques Lacan, Ecrits, New York: W. W. Norton, 1977.
The Mirror Stage as Formative of the Function of the I as Revealed in Psychoanalytic Experience
Delivered at the 16th International Congress of Psychoanalysis, Zurich, July 17, 1949
...................................
Flusser, Gestures - beyond machines (reading)
the project investigates the way in which Seifee as an artist engages tactics of fieldwork, embodiment and materiality (in a manner that reveals or instigates processes of knowing).
(In this moment of increasing standardization and specialization regarding how people learn, art is a space for innovative thinking and experimentation outside given frameworks.)
...our ability to share the experience of the habits of the world that we discover. (Kohn)
...................................
Campbell on Harman's philosophy
(problem of) object-oriented ontology as social theory [insights of object-orientation mechanically applied to the social by Harman, “immaterialism"]
•innovative adaptation of phenomenology
•critique of how objects have been failed by philosophy
•insistence upon an aesthetic attitude of investigation
--but-->
•object-oriented social theory lacks the rigor and imaginative potential to envision the ontology of the social
•the way object-oriented ontology is stuck in a n[...]
(277)[...otes on kinect performance.txt]%46.1[...]orton, 1977.
The Mirror Stage as Formative of the Function of the I as Revealed in Psychoanalytic Experience
Delivered at the 16th International Congress of Psychoanalysis, Zurich, July 17, 1949
...................................
Flusser, Gestures - beyond machines (reading)
the project investigates the way in which Seifee as an artist engages tactics of fieldwork, embodiment and materiality (in a manner that reveals or instigates processes of knowing).
(In this moment of increasing standardization and specialization regarding how people learn, art is a space for innovative thinking and experimentation outside given frameworks.)
...our ability to share the experience of the habits of the world that we discover. (Kohn)
...................................
Campbell on Harman's philosophy
(problem of) object-oriented ontology as social theory [insights of object-orientation mechanically applied to the social by Harman, “immaterialism"]
•innovative adaptation of phenomenology
•critique of how objects have been failed by philosophy
•insistence upon an aesthetic attitude of investigation
--but-->
•object-oriented social theory lacks the rigor and imaginative potential to envision the ontology of the social
•the way object-oriented ontology is stuck in a no-man's-land of not-quite-nonhuman-not-quite-human
•as ooo enters social theory it commits a performative fallacy --> missing the fundamental starting point of social theory: ***objects come into the social world as expressions of (negotiated, perceptual, political, agentic) value*** [social theory is fundamentally predicated on the socius --> social theory is about the association between things =/= homogenous things]
}=/= Campbell's *posthuman relationism*: another form that better understands the abyssal point between the non-human and the human
(2007 conference) speculative realism {antipathy to “human-centred” intellectual traditions} ~=> object-oriented ontology
(objectivity =/= obliqtivity)
Harman's immaterialism: realism without materialism : objects can only ever be captured obliquely
object-oriented ontology's development:
•characterised by a consistent lament for how post-Kantian philosophy in general (Continental philosophy in particular) has abandoned hope of describing objects as objects
•the real: absolute autonomy of objects (withdraw from subjects)
◦objects: sleeping giants holding their forces in reserve
•prefer the excess of the aesthetic over the reduction by the scientific (materialism's tendency to reduce objects to a primary substratum ==> rendering them susceptible to mathematical capture) --Campbell--> *aesthetic foundationalism* [==engender==> an attitudinal response to objects] (@apass, this is also a problem in arti[...]
(278)[...otes on kinect performance.txt]%46.2[...]nowledging the impossibility of fully hearing it --> impossible position ==expand==> our range of socialities, causalities, temporalities and ethics because it contains the **stubborn anthropomorphic residual** within any ‘new’ theory of society
--> (not infinite) co-constitution of the social + the extra-social (vaccines & markets, planetary systems & telescopes, catastrophes & laws, etc.)
feminist science studies *demand a normative responsibility* towards ontological inclusivity and humility
(now that there is no objective -->) interrogatives are object-makers
*strangeness (of nonhuman life) [acts as a guide] --> mobilising new prepositions of connection ==> to think differently about the social ==> new conceptions of society (as planetmate, messmate, natureculture, mindbody, thing-power, odd kin, etc.)
parallels drawn between theories of evolution & theories of social change:
•Gould --> concept of punctuated equilibrium
•Serres --> ontology of the social as parasitism
•Hayles --> translation of epigenesis and technogenesis
•
{phenomenon of serial endosymbiosis theory <-- social theorists deploy this in the search for accounts of how change and creativity originate}--> (bio-econornic context) *symbiosis* has long been recognised as a theory which demonstrates the co-constitution of the social and the biological
=/= Darwinian story of: small variations, random mutation, long time scales, natural selection, fitness and incremental development:
•complexity derived by brute mechanical climbing from the base already built by the efforts of earlier climbing
•unit of change: the gene, or individual organism, the zoocentric, ‘big like us’ epistemic culture of both science and social science (=/= weird worldings of protists, archea, eukaryotes [Wertheim])
bacteriology ==> new organisms were often stemmed from profound and prolonged symbiotic relationships that have proven difficult to analyse =/= discrete
•traits are inherited outside of sexual dissemination (digestion, infection, donation, other complex forms of partnerning) --> consortia: amorphous symbiotic complexes (metabolic energetic networks) =/= organism: anatomically bounded objects (systems of information and exchange)
}==Margulis==> focus on how perceptual, political, social and scientific conditions precede objects: *objects = boundary-work*
--> differential speeds of change (sudden and unlikely mixes + slow and causal)
--> deconstruction of individuality
(co-constitutive bio-econornic-political-social context:)
**ideological contest between individualism and collectivism in political economy <==> intellectual development of symbiosis theory**
•socialist and anarchist concept of mutuellisme in the mid 1800
•Hobbesian-Malthusian-Darwinian bio-economic concept of struggle[...]
(279)[...otes on kinect performance.txt]%46.4[...]tional outposts, without ignoring their appeals
...................................
posthumanism --> any discursive or bodily configuration that displaces the human, humanism, humanities --> (21st century) technology is the center of critical thought about culture and about nature
[*]posthumanism: a structure of feeling (sense of an era starts to be experienced in the social imagination --> social forms become more recognisable when we had some time to classify them, articulate them, theorize them)
(Williams > Campbell) structure of feeling
we can point to times in the past and say that as an X sensibility (they were romantics, enlightenment, postmodernism) =/= sensing here and now --> practical consciousness, a period at an embryonic stage, at the very edge of *semantic availability*
what structure of feeling is forming in the contemporary western world? --> posthumanism
(postbiological, postcorporal, cyborg existence, etc.)
to be human <--attack-- genomics, global finance, nature of social in virtual communities (telegram) ==> yet-to-be formalized paradigms of human experience
==> fracture the concept of legal self [legal theory (arbiter of human rights) --> concerned with what is to be human]
(taxonomies of the human species at its time -->) humanitas: legal term used in public in ancient Rome to distinguish Romans and Greeks from Barbarians
humans in persistent vegetative states
international trade of human organs
human genome project
xenotransplantation
technological unconscious
(tree of life replaced by) a model that:
•classifies species according to DNA
•disregards morphological type (how elements of body appear)
•reveals human to be a tiny subspecies in a mass of absolute diversity
classical philosophy --> scientized for a momden audience (by Descartes 17th century) --> special status of human <-- seen as a totally transparent, secular, scientific, liberal way of thinking about the world
humanism = a belief in progress (implicitly conceived as a technological instrumental profit-oriented) + technological masery over nature + ‘human =/= animal’ + therapeutic approach to scientific inquiry }<-- a 19th century anachronism --> deeply ingrained in contemporary self-consciousness and everyday common sense
human: hero of liberty <-- french in origin, political in purpose
August Comte --> the universe can only e understood when the scientific exploration of phenomena was separated from supernatural superstition =/= ajayeb
Campbell making the case --> humanism needs to be deconstructed (not in a blithe نرم وملایم postmodern discursive way, rather) the definitions of what it means to be human are of life-c[...]
(280)[...otes on kinect performance.txt]%46.6[...]biter of human rights) --> concerned with what is to be human]
(taxonomies of the human species at its time -->) humanitas: legal term used in public in ancient Rome to distinguish Romans and Greeks from Barbarians
humans in persistent vegetative states
international trade of human organs
human genome project
xenotransplantation
technological unconscious
(tree of life replaced by) a model that:
•classifies species according to DNA
•disregards morphological type (how elements of body appear)
•reveals human to be a tiny subspecies in a mass of absolute diversity
classical philosophy --> scientized for a momden audience (by Descartes 17th century) --> special status of human <-- seen as a totally transparent, secular, scientific, liberal way of thinking about the world
humanism = a belief in progress (implicitly conceived as a technological instrumental profit-oriented) + technological masery over nature + ‘human =/= animal’ + therapeutic approach to scientific inquiry }<-- a 19th century anachronism --> deeply ingrained in contemporary self-consciousness and everyday common sense
human: hero of liberty <-- french in origin, political in purpose
August Comte --> the universe can only e understood when the scientific exploration of phenomena was separated from supernatural superstition =/= ajayeb
Campbell making the case --> humanism needs to be deconstructed (not in a blithe نرم وملایم postmodern discursive way, rather) the definitions of what it means to be human are of life-changing importance --> humanism's supposed universality and transparency masks the fact that it is *an inherited western relatively recent philosophical perspective of the world*
in consumer research --> human: culturally inflected, psychosocial producer of + produced by the market =/= human: a disembodied information-processor with a rationalistic indentity and a computatinoal approach to the market
--Campbell--> how can interpretative consumer research benefit from a perspective which acknowledges this ideology of humanism?
the term posthuman has been used to describe anything which extends human capcity --ironically--> something as ubiquitous banal ancient and human as *tool-use* could itself be described as posthuman (Hayles, Stiegler, Wills) ==> **posthuman is as ancient as the human itself** }--> [*]posthuman: (a radical recognition that) technological = *originary logic* + *ethical sensibility* (= a stepping-out [=/= coming-after] of the enclosure of what is only important and necessary to the human)
•a concept that draws attention to the cracks that have always existed in the water-light descriptions of the human
•the ethical and radical realisation that the human only comes into existe[...]
(281)[...otes on kinect performance.txt]%46.6[...] Comte --> the universe can only e understood when the scientific exploration of phenomena was separated from supernatural superstition =/= ajayeb
Campbell making the case --> humanism needs to be deconstructed (not in a blithe نرم وملایم postmodern discursive way, rather) the definitions of what it means to be human are of life-changing importance --> humanism's supposed universality and transparency masks the fact that it is *an inherited western relatively recent philosophical perspective of the world*
in consumer research --> human: culturally inflected, psychosocial producer of + produced by the market =/= human: a disembodied information-processor with a rationalistic indentity and a computatinoal approach to the market
--Campbell--> how can interpretative consumer research benefit from a perspective which acknowledges this ideology of humanism?
the term posthuman has been used to describe anything which extends human capcity --ironically--> something as ubiquitous banal ancient and human as *tool-use* could itself be described as posthuman (Hayles, Stiegler, Wills) ==> **posthuman is as ancient as the human itself** }--> [*]posthuman: (a radical recognition that) technological = *originary logic* + *ethical sensibility* (= a stepping-out [=/= coming-after] of the enclosure of what is only important and necessary to the human)
•a concept that draws attention to the cracks that have always existed in the water-light descriptions of the human
•the ethical and radical realisation that the human only comes into existence by the work of (organic + technological) nonhuman others
cyborg --> associated with liberatory modes of identity
**technology deconstructs everyday human experience of agency, free will, choice, self** @apass
21st century --> technology is the center of critical thought about culture and nature (--> that is why it became organically part of my ajayeb research)--> *to think about technology in a manner which reflects its ubiquity, its deeper symbolic and aesthetic dimensions, the way in which it can radically chnage humanness and human-centered approaches
(humanistic epistemology ==>) mode of the human:
1. information processor
2. cognitive subject
3. cultural subject
posthuman mode:
1. to widen the temporal range of research (deep future, deep past)
2. take the form of an ethical inquiry (where the human is no longer the center of the world)
3. to think about the ontology of technology
4. the relationship of the human and the nonhuman (sustainability)
20th century --> gene
21st century --> posthuman (postgenetic metaphors)
robotic revolution + biotechnology revolution > agricultural revolution + industrial revolution + information revolution
<[...]
(282)[...otes on kinect performance.txt]%46.7[...]/>
1950s concept of cybernetics constituted a fundamental change in thinking about control, communication, information, life itself (+ new language of feedback, autopoiesis, cellular automata, neural net)
1990s
computers + information --> cybernetic theory: (stressed that) information patterns are more important in understanding organisms than materiality
*cybernetic view of the world --> information coded in pattern & randomness =/= material absence & presence*
•(both) human and technological = informational entities
•human = cyborg: (human conceived as) cybernetic organism
[?how] discourses (narratives + metaphors + symbols) of science and technology --Campbell--> use in advertisement to create meaning
**technological imagination --seize--> social imagination**
always reinforcing the *awesome power of technology to capture reality* (objectively + without any agenda)
•movie Fantastic Voyage 1966 <--Dijck-- fascination with envisioning the body from a different perspective
•status of foetus (float in black and white) <--Haraway-- meanings whose legitimacy comes from technological systems of perception
•[computer-generated images =/=?] camera-generated images <--Cartwright-- (paradox of) camera's role in capturing the real + camera's capacity to evoke emotion and present a sense of the unattainable ~= (to appear to be at once) both *magical* & *truthful* ==introduce==> new subjectivities into marketplace
mediation of visual phenomena through the eye of technology ~=> new sets of truths (about the body, environment, etc.) --often--> a **disembodied technological gaze looks at the body**
advertisement becomes more highly finished, excessively produced, artificialized --> a technological gaze is found in the discourse of advertising --> scientized & technologized images celebrate a particular view of ***life as information***
...................................
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
...................................
(techniques of the observer - september 9, 2012)
•What is the relation between the dematerialized digital imagery of the present and the so-called age of mechanical reproduction?<[...]
(283)[...otes on kinect performance.txt]%47.1[...]of culture (nature made flexible)
science coded body
black coded body
colonised coded body
coded as self sufficient (when?)
the project and me are not boundary object (i am not tarzan)
suppress the lost text of aristotle on the rhetoric of humor
how can something work and not work?!
mathematical competition
what is the other story (of forest, journey, etc.) that i want urgently tell?
or the rhythm of what story i want to change?
...................................
In 1905 the French neurologists G. Deny and P. Camus recounted the case of Madame I who had lost body awareness. She described her “general insensibility” as follows: “I'm no longer aware of myself as I used to be. I can no longer feel my arms, my legs, my head, and my hair. I have to touch myself constantly in order to know how I am. I have the feeling that my entire body is changed, even at times that it no longer exists. I touch an object, but it is not I who am touching it. I no longer feel as I used to. I cannot find myself. I cannot imagine myself. My insensibility is frightening, as if everything were empty.” Madame I was unable to recognize the position of her arms and legs and was completely insensitive to pain. According to Israel Rosenfeld's thesis, Madame I was unable to know her body as part of her memory. (her brain could not create a body image) She could not imagine, or create in her mind, images of parents or the houses where she had lived. Lacking a continuous image of herself, she could re-create momentary images only when she was verifying to herself that she had a body. (see Strange, Familiar and Forgotten pp 40-42)
“If all self-reference were destroyed, consciousness and understanding would not be possible.
“Meaning and understanding are parts of the structure of consciousness that emerge from self-reference; they cannot exist without a body image.” (p.55)
“Self-reference is not a hypothetical idea but a demonstrable part of the structure of consciousness; a partial breakdown in the physiological mechanisms that create it give us the phenomenon of phantom limbs.” (p.56)
Two English neurologists, Lord Russell Brain and Henry Head (!) coined the phrase “body image” for the internal image and memory of one's body in space and time. The body image is not only a picture of the body but also an anticipatory plan for the detailed movements of the body, and rather than a fixed structure, it is dynamic and plastic, capable of reorganizing itself radically with the contingencies of experience.
The body image can also incorporate external object, implements, and instruments. When they are being used, they can become intimate, vital, even libidi[...]
(284)[...notes/notes.txt]%47.6[...]tuned to the environment's invariant structure. they are not simply a traditional or local “point of view.”
in this sense what kind of info is the image of Kinect about the environment? it is not objective info nor culture, what is it? personal testimony? descriptions of a technological reading?!
affordance, as a concept, allows complexity and refusal to reduce environments, objects, and actions to the basic function they may have to the perceiver in her/his/its world -- it permits a level (horizon) of consciousness of the world beyond function.
how a beetle may rest on the retina of bird's eye like pieces of puzzle fitting together
facts of environment
to what extent can an ecological perception become virtualized, represented, and returned to vision as a condition, or style of being? that is how to take conscientious of the ecological beings that we are in any project? -- that is attuning vision to an ecological reality
E. h. Gombrich understood the perception of art as a process of cultivating the visual skills of recognition in the eye itself
historical ways of seeing
any skill we have in spite of environmental variances, is operating from visual schema that are geared to trigger pattern recognition, (art?)
visuality vs vision
the caricaturist does not teach us how to see, but rather instantiates a new code of recognition. a visuality is nested into vision; vision is reciprocally primed to recognize a visuality ***
visuality involves more than pattern recognition
perception is not the tool by which we experience art, but its very content and substance. john Onians concludes that “each painting forms its own ‘eye’.”
what kind of eye the art (of my Kinect) cultivates? (a techno-aesthetic eye?) (the diagrammatic eye?) (referring to the diagram project “sadistic statistics”)
the ways we see ...ly (historically, ecologically, evolutionary, technologically,) more part and parcel of the visuality of the anthropocene
the neuro-aesthetic eye
to “read” environment in terms of info pick-up and accommodation
to simply perceive as we do
but to parlay (double up) our perceptual system into a modality of processing, response, and responsiveness
(the aesthetics of) the visual brain is the contact (not contract) between the individual and the ecosystem
modulation of ethos in landscape?
Kinect is not bringing a knowledge that is neurobiologically imperceptible to the naked eye nor is it technologically making a worldview accessible.
“it is low tech”, its images are born of partial recognition, attunement, and attention
low-tech works may be critical for developing a visuality that is not yet integral to or explicit within new media, visualising the specifically neurologi[...]
(285)[...notes/notes.txt]%47.9[...]m empirical reliability to procedural correctness to emotional detachment
each component of objectivity opposes a distinct form of subjectivity; each is defined by censuring some (by no means all) aspects of the personal.
personal idiosyncrasies
this ideal of objectivity attempts to eliminate the mediating presence of the observer
the phenomena never sleep and neither should the observer
heroic self-discipline
profoundly moralized vision
and like almost all forms of moral virtuosity it preaches asceticism
human worker whose attention wandered, whose pace slackened, whose hand trembled
the self-recording instrument promised to replace the weary artist
machines offered freedom from will
being true to nature:
-in its method (mechanical)
-in its moral (restrained)
-in its metaphysics (individualised)
early alternative approaches to creating picture that were true to nature, but not objective in the mechanical sense
atlases habituate the eye, they are perforce visual
(contrast to the scientific visual forms of photography where one is on the right place at the right time with the right equipment) the Kinect's total randomness
one problem of atlases is that they have to decide what nature is
they all have to solve the problem of choice: which objects should be presented and from which viewpoint (Kinect choosing mechanism and arbitrariness?) (can we not choose what nature is when we are at it? and when we are at nature?)
rejection of aesthetics (but what seduction exactly betrays? or what does it make accurate?)
average (is truth to nature?)
asceticism of noninterventionist objectivity
“straight photography” is above all a signature of a particular scene, a specific and localized representation only awkwardly adaptable to a mosaic composition from different individuals (Zeiss-lens-camera images)
how scientists deployed mechanical means to police the artist
(for Martin Kusch - objectivity and historiography) truth-to-nature had its rationale in enlightenment sensationalist psychology, with its conception of the self as fragmented, passive, and excessively receptive.
--> to be true to nature was actively to select and interpret sensations and in that way bring them under epistemic control.
--> representation in nanofacture, image is used to actually engineer the whole thing. making and seeing coincide.
eliminating judgment
the device would remove the process of abstraction from the artist's pen
what characterized the creation of late 19th century pictorial objectivity was self-surveillance
(not[...]
(286)[...notes/notes.txt]%48.6[...]br />
native plants, by implication, were uncultivated. in the imperial imaginary this distinction between cultivated and native plants was isomorphic with people as well.
‘nature’, like the uncultivated native, was to be dominated by ‘culture’. such ‘government of nature’ found its metropolitan manifestation in botanic gardens. (species collected for scientific reasons, for aesthetic and ideological benefit)
government of nature
invasive animals
the real issue is that we still live in a colonial environment. we live with the legacy of botanical colonization without even knowing it. this legacy is not mere background to social and political life.
Nazis’ attempted eradication of Impatiens parviflora from their own native forests (Gröning and Wolschke-Bulmahn, 1992)
the idea of “borrowing freely from all the world's styles and floras” erases the violent colonial encounter of displacing by replacing it with the figure of the undocumented immigrant
..charging native plant enthusiasts and invasion biologists and managers with xenophobia...
(Davis et al, 2011 article published in journal Nature, title:) “Don't judge species on their origins”, is a misleading phrase; at issue is judging species not on their origins, but on their emplacement.
(Yanagisako and Delaney, 1995) “people think and act in the intersections of discourses”
but not every domain intersects in every instance, and the character of an ‘intersection’ is historically specific. it is a truism to claim that ‘like humans, plants and animal travel’ (Raffles, 2011, page 12). What Raffles fails to address is crucial: how, exactly, do those plants travel? to treat the ‘remaking’ of surroundings as a neutral, benign category, served from the colonial history of globalization, is problematic at best.
treating plants metaphorically only as immigrants, but never as settlers, paradoxically divides human from nature. it elides the forms of displanting--of botanical colonization--that were part and parcel of the colonial encounter.
Myths of the ‘noble eco-savage’ and the ‘ecological Indian’ have been shown to be inaccurate (Krech, 1999; Whelan, 1999)
(the notion of the Anthropocene implies) an ecology in which humans are immanent to the natural world
...................................
(eyes are) visual possibilities
“eyes” (are always) made available [...] with a wonderfully detailed, active, partial way of organizing worlds... [Haraway, SK]
...................................
lecture khm Luis
trans or cross ecological movement, from amazon to shahname, because i like it and i care for thoses ecologies.
and because we can't keep clean. i love to talk about clean and dirt. maybe some other time. if we can say any[...]
(289)[...notes/notes.txt]%49[...]pium illuminated in this case (Baudelaire, though under De Quincey’s influence, was to use it differently) an individual who finally could not identify with his ownmost autonomy but found himself instead subjected to heroic humiliation in the regions of the sublime. Opium became the transparency upon which one could review the internal conflict of freedom, the cleave of subjectivity where it encounters the abyss of destructive jouissance.
mapping the body as an intensive conflictual site
scenography and rhetoric of armed conflict
(Avital on) the maternal trace in the technological revealing from Heidegger to the Bushies
the readers and nonreader
the scene of the proto-pedagogy (involves only two persons): The master and pupil together produce an allegory of being struck, enlightened
(for Levinas:) expérience =/= épreuve
•experience --> a knowing of which the self is master is always said
•épreuve (text, trial, proof) --> the idea of life and of a critical ‘verification’ which overflows the self of which it is only the ‘scene’ ~~> a test site in which the self is placed at absolute risk, life submitted to incessant probes, find themselves subjected to the rigors of the épreuve
conflict's another logic of rigor in certain types of non-Western practices (such as Zen and yogic teachings)
the pupil is led to an inner experience without interiority, to understanding without cognition, without a history ==> subjectivity
the Zen pupil, often a wanderer, listens differently, stilling herself to consider the sonic eventfulness of growing grass
...understanding no longer crowns the end of a labored process of appropriation =/= Western narratives of testing
going after the grail or attempting to reach a metaphysically-laden Castle
...cannot be properly located or possessed
the inaction hero
(?are we accustomed) to viewing the test as a way of mobilizing courage
The Sphinx marks the porous boundary between Western and Eastern domains of questioning and tells of bodies menaced by pulverization: should the riddle not be solved, either the questioner or the questioned must go. Passing the test is a matter of survival of the species for Oedipus, as it is for the interspecial dominatrix of the riddle: la Sphinx dissolves when the young man offers the correct answer.
=/= koan
...................................
My performance here is maybe a form of prayer or invocation[8] not simply to be read as a mere theoretical and discursive statement, and is intended to be a table of digital curses. To reopen the agency of curse in a cultural style that I have come to encounter, it might produce a different but not necessarily better speculative d[...]
(291)[...notes/notes.txt]%49.1[...]and confusion. Who's stake is in interrupting communication? The above interlocutors are on the same side, far from the dialogical game.
Demin includes himself in the circuit, blurs the message, renders it unintelligible, and exactly by that assures transmission. Parasite produces by the way of disorder a more complex order.
..penetrative grasp of a text, discovery and recreative apprehension of it life-forms, is impossible to paraphrase or systematize.
..temporal and local settings of one's text. (to master it?)
to read X, is literally, to ‘prepare’ to read X
in certain civilizations there comes epochs in which syntax stiffens...
Changing landscape of fact
unexamined smiles
worn tropes
words, the guardians of meanings, are not immortal.
Metaphysical scandal
note on history: past is a language construct, that the past tense of the verb is the sole guarantor of history.
>
Dialectics as a method of intellectual chase.
Who first told a joke?
Certain languages are inhospitable to new metaphors.
Language-act
to read: is to restore all that one can of the immediacies of value and intent in which speech actually occurs.
my original repetition
we re-enact in our educated consciousness
in what sense does unperformed music exist?
The same ground, when using the ‘speculative instruments’, the critic, editor, actor, and reader stand on.
When we read or hear any language statement from the past, we translate.
Encode and decode “message”, misleading operative models of translation between different languages and even within a single language.
One treason in translation: words rarely show any outward mark of altered meaning, they body forth their history only in a fully established context.
What material reality has history out of lt of language? --the tasavof verbal linguistic tradition
silence knows no history...?
...to remind you that everything is the condition of madness.
“Tense Past”
..the landscape composed by the past tense, the semantic organization of remembrance... is styled and coded differently by cultures. --miniature illustrating San'an?
The verbal icon made up of all successive translations of Greek literature and philosophy has oriented fundamental movements in Islamic feelings --Farabi, Mirdamad, etc.
My translation of classics is not out of a vital compulsion for immediacy or precise echo. I am not trying to build my own resonant past. Myth of the ‘true past’... different perspectives can co-exist and blur
the metaphysics of the insult, in San'an story
i am interested in the conventions in which texts can be read, in which a semantic statement can be carried over into someone[...]
(293)[...notes/notes Hermes.txt]%49.3[...]wn-up speech.
Lear note: surrounded by incomprehensible or hostile reality, the child breaks off verbal contact. He seems to choose silence to destroy his imagined enemy. Like murderous Cordelia, children know that silence can destroy another human being.
The multitudinous existence of child has left comparatively few archives.
...the uniquely vulnerable and creative condition of the childhood
privileged inferiority (of both child and woman)
intercourse and discourse
feminine use of subjunctive, in European languages, give a characteristic vibrato to material facts and relations. ... They multiply the facets of reality, they strengthen the adjective to allow it an alternative nominal status.
...obtuse resistant fabric of the world
in every known culture, men have accused women of being garrulous, of wasting words with lunatic prodigality.
The chattering, ranting, gossiping female, the tattle, the scold, the toothless crone her mouth wind-full of speech, is older than fairy-tales.
...men's delight in women's voice when their register is sweet and low.
the change in men's voice, the crowding of cadence, the heightened fluency triggered by sexual excitement. And how men's speech flattens, how it's intonations dull after orgasm.
The motif of the woman or maiden who says very little, in whom silence is a counterpart to chasteness and sacrificial grace, lends a unique pathos to Antigone or Oerepidus..
fabric of obligation, different for men and women within the same community
linguistically programmed conceptualizations vs. biologically determined apprehensions of sense data
...lady Macbeth negates the fierce reality of Macbeth vision
...communication like breathing is subject to obstruction and homicidal breakdowns, under stress of hatred, of boredom, or of sudden panic, great gaps open ...that their previous understanding had been based on a trivial pidgin which had left the heart of meaning untouched.
What is the female speech in San'an?
By far the greater proportion of art and historical record has been left by men. The process of ‘sexual translation’ or of the breakdown of linguistic exchange (is seen, almost invariably, from a male focus.)
-the breakdowns and translations in San'an story.
-The sexual translation and breakdown of linguistic exchange in San'an story.
How, when, and who can see or render the genius of women's speech and see the crisis of imperfect or abandoned translations (from both sides)?
...having an ‘ear’ for contrasting pressures of sexual discourse or identity
in San'an, man and woman, each respective experience of eros and language had set them desperately apart.
In whose idiom, male or fem[...]
(294)[...notes/notes Hermes.txt]%49.5[...]guage animal of implausible variety and waste.
Cultures (during Attar's?) seem to expend on their vocabulary and syntax acquisitive energies and ostentations entirely lacking in their material lives.
[very interesting point regarding the language of mysticism, Attar and others.]
language riches seem to act as compensatory mechanisms. (having 60 different words in Shahnameh for signifying ‘horse’, doesn't necessitates the material variety of horse in the ancient Iranian culture?)
--starving bands of Amazonian Indians may lavish on their condition more verb tenses than could Plato.
Is my language, or lack of speaking certain languages, a powerful obstacle to the material and social progress of me?
--withering inward by language barriers. Linguistically atomized
interaction of physical and spiritual agencies...
The nominalist mechanism of creation: each time man spoke he re-enacted, he mimed.
>
(...the early forms and feelings of consciousness in human ancestral pasts)
my reading or performance includes scrutinising configuration of letters and inverting words.
Bad translations communicate too much, limited to what is non-essential in the fabric of the original, missing the bond of meaning.
If translation is a form, then the condition of translatability must be ontologically necessary to certain works.
Metaphysics of translation
translation is profoundly philosophic, ethical, and magical. It imports source of life. Alchemy, must retain a vital strangeness and ‘otherness’.
My translation, an interlinear version of the script, a virtual archetype of translation
obsessive awareness of the opaqueness of language, Kafka's continuous parable on the impossibility of genuine human communication. The impossibility of not writing, the impossibility of writing in German, of writing diffg differently.
Presence of interpreters in the building site, Kafka, literature house
in Kafka, great wall = mosaic law ?
Only if men could use language without perusing meaning to the forbidden edge of the absolute.
Alpha & Aleph
...is certain to encompass ‘some terrible meaning’ in one of its secret languages
‘a poetic vocabulary of concepts’
‘connections or affinities’
pursuit of an inter-lingua for philosophic discourse
not to contemplate a mechanical transcription of the original
history, the mother of truth.
To define history not as an inquiry into reality, but as it's origin.
Menard, William James
translator's ‘mysterious duty’
if needed, i am anyone
language mysticism studies
...primitive seek expression through ‘imaginative universals’, this rapidly acquired a ‘infinite pa[...]
(295)[...notes/notes Hermes.txt]%49.6[...]nal, missing the bond of meaning.
If translation is a form, then the condition of translatability must be ontologically necessary to certain works.
Metaphysics of translation
translation is profoundly philosophic, ethical, and magical. It imports source of life. Alchemy, must retain a vital strangeness and ‘otherness’.
My translation, an interlinear version of the script, a virtual archetype of translation
obsessive awareness of the opaqueness of language, Kafka's continuous parable on the impossibility of genuine human communication. The impossibility of not writing, the impossibility of writing in German, of writing differently.
Presence of interpreters in the building site, Kafka, literature house
in Kafka, great wall = mosaic law ?
Only if men could use language without perusing meaning to the forbidden edge of the absolute.
Alpha & Aleph
...is certain to encompass ‘some terrible meaning’ in one of its secret languages
‘a poetic vocabulary of concepts’
‘connections or affinities’
pursuit of an inter-lingua for philosophic discourse
not to contemplate a mechanical transcription of the original
history, the mother of truth.
To define history not as an inquiry into reality, but as it's origin.
Menard, William James
translator's ‘mysterious duty’
if needed, i am anyone
language mysticism studies
...primitive seek expression through ‘imaginative universals’, this rapidly acquired a ‘infinite particularity’
it is only by means of essentially poetic recreation or translation of a given language-world that the new science of myth and history can hope to retrace the growths of consciousness
in apass, inventing a science of myth and history, towards a general theory of signf significant sign.
Corruption of language and decline of body politics?
Can we correlate the Persian syntax with the metaphysical ambience, internal divisions, and lyric bias of Persian people?
A pivot point must inform and relate
...the shaping agencies of intellect.
Speech is poiesis and human linguistic articulation is centrally creative.
The language-matrix
language, informed by energies proper to itself, more comprehensive and timeless than any who makes use of it...
There is a phenomenon of linguistic Entfremdung inseparable from the creative genius of the word. (Humboldt)
...conjectures with prophetic brilliance
discourse (Rede) would not be muffled by the ground---we walk erect
jede Sprache ist ein Versuch---trial
(Humboldt)
different languages penetrate to different depths
Literaturehaus, haus[...]
(296)[...notes/notes Hermes.txt]%49.7[...]ncern of narrative)
order of reason (one order among many other sequences)
reason has immense consequences, so does aesthetics
betterable better : finding a stronger one---Kelileh Demneh
the case is of a maximum
the tree of the “better”
a whole forest hidden by a single tree
‘possibility’ is always the higher point on the tree
if you kill me now, my time freezes and its order disappears.
(said sheep to the wolf)
relative relations and absolute limit; he is the master of future
where do you come from? : this is of your clan : irreversible genealogical tree : complete model of kinship (for the ordered structure)
the idea of non-destruction is strange in nature, as if there is a notion of construction in nature, establishes a responsibility.
Care, claims to have suffer
at the end; you are the cause, i am the effect.
Perfect, is free of the psychologism of hypocrisy
•hypocrisy comes from the word to judge
stable structures and dialectical processes are inseparable
(each choice associated with a location on the tree)
(best) reason always permits a winning game (?)
might into right and obedience into duty, that is transforming force into factual necessity, by the stronger. Obedience into law. This is Rousseau
means to have access to the inaccessible
the exact sciences the optimal relationship from subject to object, conceived since the classical ages
A slave who, while sleeping, dreams that he is free
(put to the order of slave, a slave presenting a project to his master)
leipniz and Descartes, posit a maximum and minimum strategy in an ordered space.
The universal quantifactor : constant repetition of all, always, never, absolutely, etc. --> “i shall always follow this path.”
<br />
“perfect” signifies “optimal”
quantification of a relationship followed to its limits.
The process quantified, the tactics maximised
(“result:” instead of “-->” (“arrows”) in my writing? )
‘to know nature is a game’
experiment is also a game?
With win or lose possibilities, in which there exists a guaranteed winning strategy.
Game is the model of all exact knowledges.
...................................
The Ur-Supe, the original state of life, the marine mixture, the primal liquid state, prebiotic soup, the physiochemical condition for the origin of living beings
a mother emerges from a mother
the earth is in labor, a labor of metamorphosis, transformation, production, generation
beneath the anecdotes and pathos, the text mobilizes with great precision certain findings of rational mechanics
(ice and fire) is only [...]
(298)[...notes/notes Hermes.txt]%49.9[...]ays permits a winning game (?)
might into right and obedience into duty, that is transforming force into factual necessity, by the stronger. Obedience into law. This is Rousseau
means to have access to the inaccessible
the exact sciences the optimal relationship from subject to object, conceived since the classical ages
A slave who, while sleeping, dreams that he is free
(put to the order of slave, a slave presenting a project to his master)
leipniz and Descartes, posit a maximum and minimum strategy in an ordered space.
The universal quantifactor : constant repetition of all, always, never, absolutely, etc. --> “i shall always follow this path.”
“perfect” signifies “optimal”
quantification of a relationship followed to its limits.
The process quantified, the tactics maximised
(“result:” instead of “-->” (“arrows”) in my writing? )
‘to know nature is a game’
experiment is also a game?
With win or lose possibilities, in which there exists a guaranteed winning strategy.
Game is the model of all exact knowledges.
...................................
The Ur-Supe, the original state of life, the marine mixture, the primal liquid state, prebiotic soup, the physiochemical condition for the origin of living beings
a mother emerges from a mother
the earth is in labor, a labor of metamorphosis, transformation, production, generation
beneath the anecdotes and pathos, the text mobilizes with great precision certain findings of rational mechanics
(ice and fire) is only relatively cold
vocabulary =? Model of precision
centers are breasts
periodic breasts
last science transcends the first
reservoir exists for the circulation
two notions structurally stable in encyclopedia: circulation & reservoir
elements + operation =/= structure
analysing a text in terms of encyclopedia, i need to answer two questions: what is reservoir? What is circulation?
question regarding iranian literature reservoir: what is the reservoir? Where is the reservoir? What are its configurations?
(the last question syntactically proposes also the possibility of reconfiguration)
Is it metaphorical? Is it closed?
What is its plan? How it transports according to this plan? What are the circulating elements? What is stable there? What are the transformations when it transports?
Reservoir is libidinal*
capital, quantity of energy, constancy of force,
what can be applied to the pattern of circulations?
(of vocabulary, value, money, desire, etc.)
what blocks circulation? Who or what governs it?
In answering, you recon[...]
(299)[...notes/notes Hermes.txt]%49.9[...]
...................................
suddenly science falls silent and mythology speaks
transsubstantiation
the astronomer falls in ==> the truth comes out
(ask maryam's astronomer: what disconnects the connected?)
throw the key to the text
for classification, connection is at stake, space is at stake
the formal invariant is something like a transport
what is worse for classification?
non-connections that are at stake
we shall never be free of space
fire, and transcendental subject
accidents of space (at work upon the multiplicity of spatial varieties
what is the program of topology?
My body lives in as many spaces as the group (the society) has formed.
The euclidian house, the street and its networks, open/closed garden, closed space of the sacred, school and its fix points and social varieties, complex ensemble of flow charts, those of language, of factory of family, of political party, and so forth.
..my body is plunged in the intersection of this multiplicity
culture : constructing precise and particular connections between such spatial varieties --> “original intersection”
topology; culture connects and joints, art delinks and disconnects
(the law of incest prohibition connects the disconnected)
pure --> untainted --> separated, enclosed
the discourse of rationality replacing the mythical text --> art becomes science --- the realization of a project is left to reason
siyavosh/sohrab is one of the descendants of disseminated spaces, of catastrophic separation of the continuous
when Rostam recognises the mark of his son, Ferdosi giving a version of recognition scene, connects --> Oedipus
the son, the mother
-we can recognise a typological space: the same and the other: the separated
-the space of the world is described requiring connection
-family tree
-parts are to be joined
-rostam and sohrab, siyavosh and sudabeh, cannot be composed to form a single homogeneous space. (rostam and siyavosh do that)
the presuppose that before discourse there existed a mutual policy of unrelated spaces ~ chaos
-the object or the target of (cultural) discourse is to connect
-to transform a chaos of separate spatial varieties into a space of communication
-scatered members, re-membered
-incoherent chaos, reformulated in the common space of transport when it is reconstructed
Kelileh
...she is the signatory of the discourse
...she mimes the progress and delays of Demneh
ajayeb, a time when transport and itinerary were only myth
transport ~/=? transfer
-transport is a unitary space where transfer is *always p[...]
(301)[...notes/notes Hermes.txt]%50[...]discourse
...she mimes the progress and delays of Demneh
ajayeb, a time when transport and itinerary were only myth
transport ~/=? transfer
-transport is a unitary space where transfer is *always possible (like money)
-transfer is only a possibility
so, we must find the word or construct a conditional logos that *already works to connect the crevices which run across the spatial chaos of disconnect varieties, the *proto-worker of space*, the weaver in the topology of nodes
separations by sudden stoppage
•is this a myth?
a worker of the single space
(we are not)
euclidian space of every possible displace
(what are the displaces and displacements in Ajayeb? Be specific)
(proliferating multiplicities of) unlinked morphologies
(fire text)
to practice dichotomy (and its connected paths) one must know that its clefts follow and overlap the ancient mythical narrative (in which worlds are torn ...)
when geometry is born myth falls silent
(the ancient journey) from islands to catastrophes, from passage to fault, from bridge to well, from relay to labyrinth
the original function
the “new space” is always universal
the space of reason is universal, within it there are no more encounters
one can walk on two or four or three legs ----> how the earth is measured
(before entering the Ajayeb website asking that question?)
(a dangerous) flock of chaotic morphologies
(is this subdued or maintained in Ajayeb?)
(i am also more interested in) the aged Europe asleep beneath the mantle of reason and measure
(Leibniz said that one should listen to) old wives’ tales***
The Old Wives’ Tales
...................................
recapitulation
appropriation
=/= fabrication
creation
what are the ‘forces in motion’ in Ajayeb? What are:
Instruments of leverage,
machines,
producers of forces,
for packing,
for transporting,
as source,
as origine,
the applied geometry of our relation to the world
tools are dominated by form
virtual velocities
objective world
geometric reasoning
industrial revolution, a revolution operating on matter
one takes force or produces it
matter transformed by fire
Turner saw the introduction of fiery matter into culture
an axis of (roaring) fire
matter is no longer left in the prison of diagram, fire desolves it, makes it vibrant, tremble, oscillate, makes it explode into clouds.
New matter ==> new world
fire delivers one from the ice***
[...]
(302)[...notes/notes Hermes.txt]%50.1[...]ts clefts follow and overlap the ancient mythical narrative (in which worlds are torn ...)
when geometry is born myth falls silent
(the ancient journey) from islands to catastrophes, from passage to fault, from bridge to well, from relay to labyrinth
the original function
the “new space” is always universal
the space of reason is universal, within it there are no more encounters
one can walk on two or four or three legs ----> how the earth is measured
(before entering the Ajayeb website asking that question?)
(a dangerous) flock of chaotic morphologies
(is this subdued or maintained in Ajayeb?)
(i am also more interested in) the aged Europe asleep beneath the mantle of reason and measure
(Leibniz said that one should listen to) old wives’ tales***
The Old Wives’ Tales
...................................
>
recapitulation
appropriation
=/= fabrication
creation
what are the ‘forces in motion’ in Ajayeb? What are:
Instruments of leverage,
machines,
producers of forces,
for packing,
for transporting,
as source,
as origine,
the applied geometry of our relation to the world
tools are dominated by form
virtual velocities
objective world
geometric reasoning
industrial revolution, a revolution operating on matter
one takes force or produces it
matter transformed by fire
Turner saw the introduction of fiery matter into culture
an axis of (roaring) fire
matter is no longer left in the prison of diagram, fire desolves it, makes it vibrant, tremble, oscillate, makes it explode into clouds.
New matter ==> new world
fire delivers one from the ice***
**
steam engine triumphs over forced immobility, inertia
the cut of the reference
product of furnace, the cold product of fusion
old-style riddle
navigate between two pronouns
...................................
properly formed cluster (of letters) = standardization
standard compromises the non-essential, or inessential, those without meaning
what is a logician interested in?
Form --> pathology
misguided sciences
if static is accidental, background noise is essential to communication
pathology
spocken: stammering, mispronounciation, regiomil accents, dysphonia, cacophony
technical: background noise, jamming, static, cut-off, hyteresis, various interruptions
to communicate oraly (in performance work with Ali ) is to risk losing meaning in noise.
A successful comm[...]
(303)[...notes/notes Hermes.txt]%50.2[...]relation’ implies a transporting, of the ruler
(we are with this) at the realm of the accessible (=/= metaphysics?)
in the realm of inaccessible, vision must take care of displacement
The goal is either civil or astronomical
civil =/=? astronomical
to ask the object in motion to provide a constant flow of information about the object at rest.
Thales stops time to measure space
time freeze in order to perceive
eternity of mathematical figure
how geometry came to the Greeks?
•a practical genesis: build a reduced model, have a notion of module, bring the distant to the immediate.
•a senatorial genesis: organize a visual representation of that which defies physical contact.
•a civil or epistemological genesis: take astronomy as a starting point, reverse the question of the gnomon.
•a genesis that is either conceptual or esthetic: erase time in order to measure and master space.
exchange of the stable and the variant
in a culture with oral tradition, story takes the place of schema, and theater equates intuition.
In Thales story, the schema is the invariant of the tale instead of the tale being the origin of the schema. To teach the theorem is to tell the pseudo-myth of the origin =/= mythical tales being the dramatization of content
Thales theorem is itself anecdotal in relation to the invariable concept that it expresses its own genre: that of similarity***
from a practice he gets another practice
which messages, and how, answers and questions was covered over the centuries by the scenography of shadow-light opposition?
Descartes story: perspectival geometry, theory of shadows.
Plato's story: the sun of the same, the other and empirical object, cast shadow on shaded surface, similarity, the cave of representation.
The tales of origin? --> origin of a technology? Of an optics? Of a geometry?
The ruse of applied mathematics
cultural settings of an architect and an expert builder...
Descartes followed by Descartes
archaic forms of pre-mathematics that run through history
(thinking with geometry must be careful because of its roots in engineering and ruse)
Plato's cave: even flat wall bright, light creates a shaded area; my knowledge is limited to these two shadows. And it is only a shadow of knowledge.
Conclusion of the story of confrontation with solid objects, compact volumes, objective indefinite unknowns.
recognizing the object by its shadow => geometry* (-- transparency and emptiness. the world they constitute is thoroughly knowable)
or
i allow a kernel of shadow within the object --> history of science: the solid always envelopes something that can be rendered explicit***
[...]
(304)[...notes/notes Hermes.txt]%50.4[...]◦a senatorial genesis: organize a visual representation of that which defies physical contact.
•a civil or epistemological genesis: take astronomy as a starting point, reverse the question of the gnomon.
•a genesis that is either conceptual or esthetic: erase time in order to measure and master space.
exchange of the stable and the variant
in a culture with oral tradition, story takes the place of schema, and theater equates intuition.
In Thales story, the schema is the invariant of the tale instead of the tale being the origin of the schema. To teach the theorem is to tell the pseudo-myth of the origin =/= mythical tales being the dramatization of content
Thales theorem is itself anecdotal in relation to the invariable concept that it expresses its own genre: that of similarity***
from a practice he gets another practice
which messages, and how, answers and questions was covered over the centuries by the scenography of shadow-light opposition?
Descartes story: perspectival geometry, theory of shadows.
Plato's story: the sun of the same, the other and empirical object, cast shadow on shaded surface, similarity, the cave of representation.
The tales of origin? --> origin of a technology? Of an optics? Of a geometry?
The ruse of applied mathematics
cultural settings of an architect and an expert builder...
Descartes followed by Descartes
archaic forms of pre-mathematics that run through history
(thinking with geometry must be careful because of its roots in engineering and ruse)
Plato's cave: even flat wall bright, light creates a shaded area; my knowledge is limited to these two shadows. And it is only a shadow of knowledge.
Conclusion of the story of confrontation with solid objects, compact volumes, objective indefinite unknowns.
recognizing the object by its shadow => geometry* (-- transparency and emptiness. the world they constitute is thoroughly knowable)
or
i allow a kernel of shadow within the object --> history of science: the solid always envelopes something that can be rendered explicit***
radical negation of interior shadows
pyramid is itself fire, sun passes through it
Plato kills the hen that laid the golden eggs
“the future of the square and the diagonal is decided as much on the sand where we describe them through the language that names them as it is decided in the sky of ideas.”
the realism of transparent idealities is still immersed in a philosophy of representation.
Iconography is replaced by scenography
the shadowless theatre
the inevitable realism is (still) an idealism
without shadow ~= without secret
kernel of an implicit science: what are the relations[...]
(306)[...notes/notes Hermes.txt]%50.4[...]ion with solid objects, compact volumes, objective indefinite unknowns.
recognizing the object by its shadow => geometry* (-- transparency and emptiness. the world they constitute is thoroughly knowable)
or
i allow a kernel of shadow within the object --> history of science: the solid always envelopes something that can be rendered explicit***
radical negation of interior shadows
pyramid is itself fire, sun passes through it
Plato kills the hen that laid the golden eggs
“the future of the square and the diagonal is decided as much on the sand where we describe them through the language that names them as it is decided in the sky of ideas.”
the realism of transparent idealities is still immersed in a philosophy of representation.
Iconography is replaced by scenography
the shadowless theatre
the inevitable realism is (still) an idealism
without shadow ~= without secret
kernel of an implicit science: what are the relationships of a technique, (with) of a myth, (with) of a communication.. ?
The idealities implicit in technology --> mobilized in representation
(--> dramatized by myth) : obscure articulation of rigorous knowledge (--> totality of human activity)
the birth of beauty never stops
.
.the eternal geometer
(mathematical science's) sudden fits
...................................
on defeat:
the original power: ‘victorious’ [--> mastery is (so far presented as) victorious]
=/= a song to the pleasures of life, a guilt-free knowledge
-choosing between springtime or plague
[--> “phenomenology of defeat"]
-(can we) be and think (, stay, come from, or arrive) on the side of the *retreat* (whether strategic or historically mandated) ? (@Leo)
retreat --> (re)trace ...{is about the traces of things that are left that need to be read, condition of research practice, but never coming with a full-on truth-telling logos, rather stay in the twilight(ment) and not the blinding sun of an enlightenment}--> learning from Derrida and Avital
-when things start getting internalized --> ‘depressive position’ --> you can manage your relations to the ‘good object’ --> integration [=/~-> the twin-other: melancholia] [=/= when everyone is out to get you --> schizophrenic paranoid position]
...dealing with what we are left with, the reminiscence, die Reste, and so on
(Rousseauian, Heidegger also,) there is too much action, let's back off, let's retreat, let's listen to what the retreat is...
-retreat not as a military tactic, which means you are doing it in order to win something
---->[the story of writing]
within the artist world [artist as a creative being who inscribe on the world and in the world] (including apass) “wri[...]
(309)[...notes/notes Hermes.txt]%50.5[...] />
causality
perspective
body
(what are?) models in ajayeb:
concretes, quasi-concretes, laws, equations,
vortices, turbulent clouds,
random dispersions,
flows, disequilibrias,
packs, alliances, conventions,
struggles with nature, alliances,
downhills, slopes,
content, norms, results,
the model and theory are both necessitarians
(how can this be explained materially?)
(what is the opposite of ‘people’?)
“physics”: the global contract (=/= global conflict; promise of physics), the general scheme of things (that scientists agree on)
flow did not follow (the general theorem of mechanics)
[@Sana] (why is it important) to describe flow in all its concrete complexity (--> Freud describes psychological flow in his work on libido)
----> formation of living systems
#the mindful stochastic knowledge of phenomenas#
Sohrevardi's work on the soul out of the tangible realm
(if your house or town is on an ocean the chosen model is a fluid one =/= polyhedron crystal) --> how would Sohrevardi choose a model? What would he think of fluid systems? [--> The Solids of...]
what are his rigorous bodies?
in Sohrevardi the *order* is of the ...[?] {of the world? Of the street? Of the code? Laboratory? Of the operative? Civil? Logical? Social? Scholastic?
more phenomenological ~=?(&?) less measured
(the river of phenomena is physics)
they put (ajayeb's) nature outside nature, (placing it in the subject, and so on)
which facts “are” the foundation of materialism?
-(the idea they says) classical knowledge deserves classical philosophy
(#?%$@x*!!!---->) if there are monsters here, go elsewhere(!)
what? / how? --> by contract or by strategy?
the ‘question’ is always consequential, never naive or frivolous
we need? workers (=/= generals)
we need? contracts (=/= strategy)
(how can i understand my “strategies” and my “contracts” ?! contractual agreements that i use or depend on or produce in my research and work with ajayeb, and in relation to the others in my performances--{my vocabulary, thinking with me, (un)learning with me, etc}--and even prior to the event of our encouter, the binding transferential contract in relation to the one who speaks) ~~--> (and issuing its) betrayal
strategy --(always? [should?] ends with)-->? contract; (for example, making peace treaty after war)
[]
{*strategy, “art of generals,” from French stratégie, from Greek strategia “office or command of a general,” from strategos “general,” from stratos “multitude, army, expedition,” literally “that which is spread out” (--> “structure”) + agos “leader,” from agein “to lead” (--> “act”).}
(strategy/contract/...)[...]
(311)[...notes/notes Hermes.txt]%50.7[...]ring to, in my ajayeb hypertext? (how composition is reproduced?)
--> (the law enunciates [تلفظ کردن ,مژده دادن] the federated,) * the law repeats the fact =/= the ‘things’ of ajayeb are (still) in the process of being formed (--> the morality of reading that i am working on)
(in the facts of the law there is no space between things and language is reduced to zero)
-language and things are born together with the very same process (Serres - Hermes.) --> stable gathering of elements
•ajayeb's version of the network of primordial elements in communication with each other
my interest in the devil is in the details of my makings (and others)
--> to touch details that establishes a direct contact
...................................
“Venus states the foedus, the contract, as an ego contiugo vos, Venus assembles the atoms, like the compounds. She is not transcendental like the other gods, but immanent in this world, the being of relation. Venus is identical to relation.”
Aphrodite governs
guarantee of repetition
parallel paths
pseudo returns
“Time itself would be nothing without objects situated in space [...] the clock that Lucretius placed right in the middle of nature cannot mark Newtonian time; as the clock is the totality of things, between their birth and death, it marks a Bergsonian, that is, thermodynamic, time--an irreversible and irrevocable time, marked like the endless flow of atoms, flowing, running, crumbling, (coulant, courant, croulant) toward their downfall and death. Things have weight: they fall, seeking their peaceful rest. Fluid, they flow; hot, they cool off. Downfall, death, dispersal; breaks, dichotomies, atoms. Atomic flow is residual : the background of being, white noise. This world set adrift never to return is bestrewn, here and there, at indefinet times and in indefinet places, with pockets, where vortices are born in pseudo returns. Clocks appear with these objects [=/= the universal absolute time standing outside contingency of everything else], spiraling, shifting clocks which from their moment of birth begin to mark the time of death. The Lucretian world is globally entropic, but negatively entropic in certain swirling pockets. Conjunction is negative entropy; the complex thus formed counts the quantity of information set adrift. The event which barely occurs and almost immediately disintegrates minimally resists the irreversible flow, carrying little information. Newtonian time, which is reversible, marks resistance to the irrevocable. It is absent from these sorts of physics, and that is why our forefathers were unable to imagine that Lucretian physics ever existed, with the possible exception of Bergson, who thrived on it. Irreversible time is the master here : the physics of things resists it in spots, but in the flow of the drift; history follows, barely a ripple in the flo[...]
(312)[...notes/notes Hermes.txt]%51[...]e tropic river)
in archive invariability is global =/= irreversibility & chance
([i am more interested in the] obstacles in front of the) well-founded “conjoined world”
system statue
that which can be touched and tested
constant general random invariabilities in primordial path of matter
(**Serres:) morality = physics
(--> the image of physical collision and causality simulation --> morality)
--> what is then the image of the CG artist in the world? The wise man in and of the world, friend of the world, extended to the global universe:
*this is an important moment in Greek Wisdom, man is not an stranger but at home in world, (a disturbance a vortex in turbulent nature,) in contract with Venus =/= (breaking the contract,) man is stranger, fallen from sky, he hates things and fight against them, environment is an enemy --> martial neurosis from Plato to Descartes to Bacon to us
***hatred of objects at the root of knowledge***
messages exchanged:
•I, you, he, we, they,
•this, here, ecce,
•here is the thing itself
man: the one who subordinates every object to relations among subjects.
(the origin of) theater is submerged in animality : “politics and theater are merely mammalian”
-in comedy and tragedy there is only a question of human relations and there is never an object as such
(Hobbes:) “man is wolf to other men" = man is a subject to objects
*the discovery of the object*
(that there is such a thing as) object is an old original political relation tale
-a scientific invention? -->{always ask, what are the objects and subjects of [(pre)historic] science?}
*** “Aphrodite-pleasure is born of the world and the waters. Mars is in the forum and in the armed crowd. Reduce your relations to a minimum and bring your objects to the fore. Reduce the intersubjective to a minimum and the objective to the maximum. With your back turned on politics, study physics. [...] Forget the sacred, that means: forget the violence that founds it and forget the religious which links men to each other. Consider the object, objects, nature.”
Serres*
...nevertheless the plague returns and there is violence
sacred --> division of space --> temple --> inside & outside --> a dichotomized space --> a boolean geometry, a two-valued ontology --> inside : religious , outside : profane --> inside : matter , outside : void -->? Atom
...................................
Origin of geometry, construction of geometric idealities, establishment of the first proofs, a Greek (or Egyptian priest) miracle
--Serres--> this is the same as asking: how one passed from one language to another, from one type of writing to another?
**we are always dealing with many la[...]
(313)[...notes/notes Hermes.txt]%51.2[...]/>
-in comedy and tragedy there is only a question of human relations and there is never an object as such
(Hobbes:) “man is wolf to other men" = man is a subject to objects
*the discovery of the object*
(that there is such a thing as) object is an old original political relation tale
-a scientific invention? -->{always ask, what are the objects and subjects of [(pre)historic] science?}
*** “Aphrodite-pleasure is born of the world and the waters. Mars is in the forum and in the armed crowd. Reduce your relations to a minimum and bring your objects to the fore. Reduce the intersubjective to a minimum and the objective to the maximum. With your back turned on politics, study physics. [...] Forget the sacred, that means: forget the violence that founds it and forget the religious which links men to each other. Consider the object, objects, nature.”
Serres*
...nevertheless the plague returns and there is violence
sacred --> division of space --> temple --> inside & outside --> a dichotomized space --> a boolean geometry, a two-valued ontology --> inside : religious , outside : profane --> inside : matter , outside : void -->? Atom
...................................
Origin of geometry, construction of geometric idealities, establishment of the first proofs, a Greek (or Egyptian priest) miracle
--Serres--> this is the same as asking: how one passed from one language to another, from one type of writing to another?
**we are always dealing with many languages**
one of my contracts: agreement on what is noise.
I never truly made an agreement with my audience on what we might collectively agree about noise and interference.
•mode of communication, meaning-making, language, transference, transformation,
•what is the intersection of our repertoire? (in apass, particularly; each of our mimetic preoccupations, dynamics of our violences, our mathematical sites, drawings on sand, modifiers, etc.)
==> dialogue
mathematics: (presents itself as) a communication maximally purged of noise
HRN: human relation-noise
=/= geometry
die agonal
to which degrees my work on ajayeb aligns or depends on the “new language” of the inexhaustible discourse of mathematics as inherented from the Greek geometry into the modern culture?
What are the inaugural relation of the geometric (metrological) ideogram to the CG? And to the Egyptian priest?
What is compared, modeled, simulated:
•flood
•fires
•celestial fire
•catastrophes
•violence of the elements
•
ajayeb: doxographies (, legends and allegories) composed in natural language (?)
=/= (the problem of) how to duplicate the cube ---,{thematized object of the complete inters[...]
(315)[...notes/notes Hermes.txt]%51.2[...]
=======================
“before-after” temporality narrative
Serres's fabulous work on the effects of the style in science
--> styles profile from (a sort of) stability *** -they inspire disciplines and furtilize fields of research, they seizes what is at stake in sciences
who believes that the passage from local to global is always possible?!
Lucretius answer is immediately “no”
in apass each of us is somehow busy with the critique of unidimensional platitude characteristics of our milieus. / Is that the global notion in our researches?
I want to take it up, maybe fulfill, and modify the project sketched out in ajayeb al makhlughat 10 centuries ago.
#my reading act with ajayeb is like the practice of pencil monoprint on paper on a relief surface. The patterns of reading emerge as the pencil moves gently across the paper, pressing down or not. The paper, pencil, pressure, movement, the object behind, the touch of three elements, interactive interfacial patterns of readingwriting with ajayeb's textual corpus*
” [...] the industrialized world is frequently condemned to considering the concrete universe as its representation.”
Stengers + Prigogine
(?what do we have that helps us give up the idea of a) rational nature of the real
observation ==> generalization
measurement ==> precision
which precisions can be achieved by other than measurement?
How not to travel through the universe like free and self-determined gods? (#magicians)
Stengers > Leibniz @Luisa: “movement is produced within a full world, an interdependent world in which nothing can happen that has not been made possible by the state of the set of bodies according to a harmony that determines and checks at every moment the unfolding of the different movements.”
the full and compact nature, version of ajayeb
my work in apass is on a theory of transformation among languages (not about the best point of view =/=> system integrated =/=> trajectories calculated):
•ajayeb's natural language
•system language of differential logic
•english grammar and syntax
•organic and intersubjective space of my peers
•old farsi
•animal
•
“speak of” science
“speak about” science
“speak” science
“speak” metaphysics
speaking the language of dynamics
what is still at stake in science: the description of a world of processes
...................................
Lezra
In the European imaginary, the public struggle over the “better” word makes the city (the polis) @apass
Derrida calls for patience, take care read on slowly. Kafka: all human errors are i[...]
(316)[...notes/notes Hermes.txt]%51.4[...]r />
The transformation is crucially always already in the texts he reads. Describing what happens when reading a passage of anything. Everything is in Shakespeare, in Plato, in Kafka. The relation between description and transformation is uncanny.
To talk about the logics of supplement is another way of attending the deconstructive effects of the and. To put into effect new discourses, new acts. This description and transformation is deconstruction, is more than a language and no more than a language.
There are always differences, tensions, paradoxes in the text, between what a text says and what a text does.
Derrida always begins (wherever he happens to find himself) in a specific context, which is to say in trying to engage with a specific text or scene of reading.
(Writing is) is winking at someone (you like) while listening to my favorite music.
A writing that is not structurally readable -- iterable -- beyond the death of the addressee, would not be writing.
The supplementarity of digression, a fictional supplementarity. Freud is compelled to tell a story but in the act of doing so, he betrays the annulment or effective impossibility of this story. Sons murder of primordial father. Origin of morality: earliest moral restrictions in primitive society have been explained by us as reactions to a dead which gave those who performed it the concept of crime.
The feeling that a text is especially written ‘for’ derrida... As if waiting for him to come along and point it out.
Freud's story is less the narration of an imaginary event than the simulacrum of narration. Freud's quasi event, is at once of fictional narrative and as narrative as fictive. It is the origin of literature at the same time as the origin of law, derrida suggests.
Kant, Freud, Kafka, what makes important all these thinkers for Derrida has to do with how each in their different way brings out a ghostly or virtual ‘narrativity and fiction’ at the very core of legal thought.
Law is always an idiom. An idiom is an expression with a meaning that cannot be guessed from the meanings of the individual words: its door concerns only you. One's relation to the law is singular.
The drama of naming (@Sonja naming the dance, dancing the name, is she dancing the name of the dance)
john Keats, prospective; Williams Wordsworth, retrospective. Prospective work consists of hopeful preparation, anticipation of future power rather than meditative reflections on past moments of insight and harmony. Oriented towards the future.
All i am doing today, like derrida, can be seen as a grafting (ghalameh zadan) or extension, supplement or prosthesis, an outgrowth from somewhere else, earlier on.
I will attach to the story of maulwürfe like the shit on his head.
Recalling and reinventing[...]
(317)[...notes/Derrida old notes.txt]%51.5[...]than a language.
There are always differences, tensions, paradoxes in the text, between what a text says and what a text does.
Derrida always begins (wherever he happens to find himself) in a specific context, which is to say in trying to engage with a specific text or scene of reading.
(Writing is) is winking at someone (you like) while listening to my favorite music.
A writing that is not structurally readable -- iterable -- beyond the death of the addressee, would not be writing.
The supplementarity of digression, a fictional supplementarity. Freud is compelled to tell a story but in the act of doing so, he betrays the annulment or effective impossibility of this story. Sons murder of primordial father. Origin of morality: earliest moral restrictions in primitive society have been explained by us as reactions to a dead which gave those who performed it the concept of crime.
The feeling that a text is especially written ‘for’ derrida... As if waiting for him to come along and point it out.
Freud's story is less the narration of an imaginary event than the simulacrum of narration. Freud's quasi event, is at once of fictional narrative and as narrative as fictive. It is the origin of literature at the same time as the origin of law, derrida suggests.
Kant, Freud, Kafka, what makes important all these thinkers for Derrida has to do with how each in their different way brings out a ghostly or virtual ‘narrativity and fiction’ at the very core of legal thought.
Law is always an idiom. An idiom is an expression with a meaning that cannot be guessed from the meanings of the individual words: its door concerns only you. One's relation to the law is singular.
The drama of naming (@Sonja naming the dance, dancing the name, is she dancing the name of the dance)
john Keats, prospective; Williams Wordsworth, retrospective. Prospective work consists of hopeful preparation, anticipation of future power rather than meditative reflections on past moments of insight and harmony. Oriented towards the future.
All i am doing today, like derrida, can be seen as a grafting (ghalameh zadan) or extension, supplement or prosthesis, an outgrowth from somewhere else, earlier on.
I will attach to the story of maulwürfe like the shit on his head.
Recalling and reinventing Shakespeare, the idea is not to bring it from past to present, something that is already disjointed in time towards the future. I push the characters of King Lear to a future. The deconstructive reading of the play has to do with the opening of the future itself. It is utterly important that you do something unpredictable for yourself. If you are in the business of hate, love suddenly, changing tracks brings the unexplainable to the trajectory. Going in discipline is like riding a train on rails, i am[...]
(318)[...notes/Derrida old notes.txt]%51.5[...]in it)
•the good one can be designated only through the metaphor of the bad one #fable
deconstructing an image:
•looking at what the image includes and excludes
•detecting the social roles it creates
•examining the hierarchies that appear natural in the image
}<== **visual representation works as much through what is not shown as what is shown** (Hall), through feints and deceptions (Mitchel), through gaps and silences (Joy + Venkatesh), through stated and unstated (Stern), through the not seen or said (Rose)
reading: detailed and specific examination (of a piece of text) = لاروب dredging machine --> disturb the text (dissecting patiently and minutely the narrative, structure, syntax, figuration, images, metaphors, metonyms استعمال لفظ در معنای غیرحقیقی majaz) ==(draw out)==> complexities, ambiguities, aporias, ironies, taken-for-grantedness, just-is-ness
--imply--> a critique of objectivity
{revelation = disturbance}-->{alternative meaning = site of simultaneous deconstruction}
dynamics of reading (close reading)
1. working of a text hides itselg (images of soap powder, children's science homework, computer chips, etc.)
2. rigorous inspection of the text
3. text is not immune to interpretation (~ text reconfigures itself according to the touch of history, personality, method, intention, politics, culture of any given interpretation =/= closed space)
*reading = producing meaning* =/= reflecting
•Toyota's advertisement --> an image of gay family life --> the image converges on a notion of multicultural pansexual divergence --> market conditions under which homosexuality is accepted
•Joe Camel campaign --> Joe (from Joseph Old Testament) shortened in colloquial american usages to “Joe”, which by the 1930s began to designate anyone whose real name is unknown or connoted the “most typical” of any category of person [=/= dinosaurs] + camel: beast of burden and of humility (Aesop's fables) and as creatures of uncontrollable lust (from depiction by monks in medieval times to teach moral fables to the public)
performance of a textual sex change operation
(monotonality) monovisuality of the dominant visual message
logocentric: a transcendental signified to which the text refers
Plato's powerful attack on writing as “dead speech”: Socrates and Phaedrus walk in the countryside. Socrates recounts to him a myth about the origin of writing: the king Thamus is presented with a present from his son Theus; the gift of writing. Theus tells his father that the gift will make his people wise as it will improve their memory --✕--> Derrida shows that in the same argument Socrates goes on to describe speech as another sort of writing; he actually uses a writing metaphor to describe the “true natur[...]
(320)[...notes/Derrida old notes.txt]%51.9[...]
3. text is not immune to interpretation (~ text reconfigures itself according to the touch of history, personality, method, intention, politics, culture of any given interpretation =/= closed space)
*reading = producing meaning* =/= reflecting
•Toyota's advertisement --> an image of gay family life --> the image converges on a notion of multicultural pansexual divergence --> market conditions under which homosexuality is accepted
•Joe Camel campaign --> Joe (from Joseph Old Testament) shortened in colloquial american usages to “Joe”, which by the 1930s began to designate anyone whose real name is unknown or connoted the “most typical” of any category of person [=/= dinosaurs] + camel: beast of burden and of humility (Aesop's fables) and as creatures of uncontrollable lust (from depiction by monks in medieval times to teach moral fables to the public)
performance of a textual sex change operation
(monotonality) monovisuality of the dominant visual message
logocentric: a transcendental signified to which the text refers
Plato's powerful attack on writing as “dead speech”: Socrates and Phaedrus walk in the countryside. Socrates recounts to him a myth about the origin of writing: the king Thamus is presented with a present from his son Theus; the gift of writing. Theus tells his father that the gift will make his people wise as it will improve their memory --✕--> Derrida shows that in the same argument Socrates goes on to describe speech as another sort of writing; he actually uses a writing metaphor to describe the “true nature” of speech “not merely as a knowing, living, animate discourse, but as an inscription of truth in the soul”
deconstruction =/= re-interpretation
| |
impossible + providing a
plausible story different story
deconstructive reading (idiosyncratic to the text) ==offer==> multiple & contradictory potential meanings to the text
Derridean approach to meaning making:
•cricular
•paradoxical
~= it requires us to *deconstruct the deconstruction* --> *work against meaning and interpretation*
name of man: (the name of that being who throughout the entire history has dreamed of full presence = the reassuring foundation, the origin =/= play)
[my fable workshop was about this -->] Derridean deconstruction of images -->
•drawing attention to the way image constructs itself in order to implicitly represent a single history (=/= seeking to tell the truth about what X means)
•keeping alive the contradictions within it (=/= solutionizing)
(?how to deconstruct [iamges of]) nanotechnology: practice of manipulating all types of living and non-living matter at its atomic level
•corporations portrayi[...]
(321)[...notes/Derrida old notes.txt]%52[...]erful attack on writing as “dead speech”: Socrates and Phaedrus walk in the countryside. Socrates recounts to him a myth about the origin of writing: the king Thamus is presented with a present from his son Theus; the gift of writing. Theus tells his father that the gift will make his people wise as it will improve their memory --✕--> Derrida shows that in the same argument Socrates goes on to describe speech as another sort of writing; he actually uses a writing metaphor to describe the “true nature” of speech “not merely as a knowing, living, animate discourse, but as an inscription of truth in the soul”
deconstruction =/= re-interpretation
| |
impossible + providing a
plausible story different story
deconstructive reading (idiosyncratic to the text) ==offer==> multiple & contradictory potential meanings to the text
Derridean approach to meaning making:
◦cricular
•paradoxical
~= it requires us to *deconstruct the deconstruction* --> *work against meaning and interpretation*
name of man: (the name of that being who throughout the entire history has dreamed of full presence = the reassuring foundation, the origin =/= play)
[my fable workshop was about this -->] Derridean deconstruction of images -->
•drawing attention to the way image constructs itself in order to implicitly represent a single history (=/= seeking to tell the truth about what X means)
•keeping alive the contradictions within it (=/= solutionizing)
(?how to deconstruct [iamges of]) nanotechnology: practice of manipulating all types of living and non-living matter at its atomic level
•corporations portraying nanotechnology as a positive and legitimate force (+ visually close down the possible meanings of its products) = Iron Man
•nanospace: planetary bodies afloat in tt in the darkenss of intergalactic space
•fantastical unserious endeavour
([what is?] my problem with) message شعاری
**advertisement ==> confuse agency & ownership**
the fantastic is rescued by the human (face)
(in advertisement -->) **the ways in which knowledge & reality are marshalled into collective visual consensus**
visual deconstruction --> rigor towards the idiosyncrasy and singularity of any text
restricted economy of the text ==> particular meaning =/= Derrida: moveing from a restricted --to--> general economy of the text
...................................
metaphysics: enterprise of returning (strategically, ideally) to an origin (a priority) thought to be simple, intact, normal, pure, standard, self-identical [=/= to think in terms of derivation, complication, deterioration, accident]
<--Derrida-- (the most constant[...]
(322)[...notes/Derrida old notes.txt]%52[...]
name of man: (the name of that being who throughout the entire history has dreamed of full presence = the reassuring foundation, the origin =/= play)
[my fable workshop was about this -->] Derridean deconstruction of images -->
•drawing attention to the way image constructs itself in order to implicitly represent a single history (=/= seeking to tell the truth about what X means)
•keeping alive the contradictions within it (=/= solutionizing)
(?how to deconstruct [iamges of]) nanotechnology: practice of manipulating all types of living and non-living matter at its atomic level
•corporations portraying nanotechnology as a positive and legitimate force (+ visually close down the possible meanings of its products) = Iron Man
•nanospace: planetary bodies afloat in the darkenss of intergalactic space
•fantastical unserious endeavour
([what is?] my problem with) message شعاری
>
**advertisement ==> confuse agency & ownership**
the fantastic is rescued by the human (face)
(in advertisement -->) **the ways in which knowledge & reality are marshalled into collective visual consensus**
visual deconstruction --> rigor towards the idiosyncrasy and singularity of any text
restricted economy of the text ==> particular meaning =/= Derrida: moveing from a restricted --to--> general economy of the text
...................................
metaphysics: enterprise of returning (strategically, ideally) to an origin (a priority) thought to be simple, intact, normal, pure, standard, self-identical [=/= to think in terms of derivation, complication, deterioration, accident]
<--Derrida-- (the most constant profound potent metaphysical gesture in Western philosophy:) conceiving simple before the complex, essential before the accidental
}--> logocentric thought: thoughthought which does not adequately attend to the contradictions inherent in its own medium ==> [logocentrism:] (fable) faith in the status of language as a lucid carrier of meaning (=/= attentiveness to the materiality of communication and the implications of such a project)
pecific languages make communication material, and exploring the interplay of terms within a linguistic system (-->? baroque) =/= Enlightenment = Age of Reason (logos)
...................................
Beauty and the Beast
or, blast of the clean slate
(goddamn it)
The picture of a relatively undifferentiated and continuous topological space undergoing discontinuous transitions and progressively acquiring detail until it condenses into the measurable and divisible metric space which we inhabit, is a powerful metaphor for the cosmic genesis of spatial structure. (Intensive Science & Virtual P[...]
(323)[...notes/Derrida old notes.txt]%52[...]e, the licentia docendi, or license to teach; in medieval Islam, the ijazah, or authorization. In Europe, the license to teach was a license to teach a certain field of knowledge. It was conferred by the licensed masters acting as a corporation, with the consent of a Church authority, in Paris, by the Chancellor of the Cathedral Chapter... Certification in the Muslim East remained a personal matter between the master and the student. The master conferred it on an individual for a particular work, or works.” [...]
feeling cool and correct
(in) a parasitical golden age
what is “education” in a mystical world (or actually a mystical world-view)
how can be undermined or rewired, (“teaching” without education)
magical idealism
from Delphi-magiscism to the San'an
(does San'an actually wants to go to Greece?! but went to Italy?)
اقصای روم
the space we are founding ourselves in is not neutral, not innocent, not un-signed
it is paid for, has a certain architecture, (phallic work)
the intellectual mask...
semiotic of learning and thinking
(Maulwurf,) shit on your head, shit is the origin of all gifts, when a child offers his first donation, “look what I have produced!” I honor you with this Kacke.
--> http://www.sinaseifee.com/VomkleinenMaulwurf.html
how can we bring the variety of animals into the singular butterfly metaphor? (Attar's bird's butterfly effect)
Schmetterling! (parvaneh - پروانه)
(‘schmettern’ in German: v. smash, shatter, slam; blare, fanfare, bellow, roar) --- in schmettern you already have the ‘smashing,’ the butterfly smashing in the windshield, by that we are in the land of technology.
Schmetterlinghaus? (The Imperial Butterfly House in Vienna)
خرمن پروانه
Schmetterling is also a German (Reich Air Ministry) air-to-air missile project developed during the WWII, which is detonated by acoustic and photoelectric proximity fuses (Abstandszünder)
(Jason Bahbak Mohaghegh)
time, space, being, death, subversion, pain, transcendence, victory, blood, Nietzsche, Heidegger, Adorno, Benjamin, Baudrillard,
•poetic violence, obscure elsewhere,
•imaginative reservoir.
•political, poetic, spiritual, or aesthetic sources of inspiration.
•the rebel factor
resistance-fight / ideological dictator
artist-forerunner / experimental thinker
constellation of desire
ambush of destruction =>
...internalization of toxicity
to assimilate the poisonous
mithridatic (“mehr-dad” معجون مهرداد)
what is the dominant information in San'an world?
(ideological and) literary app[...]
(325)[...notes/sanaan full text.txt]%52.3[...]t
epistemic fear
I suggest we go through the rhetorical treatises of Middle East political past century
(mystic war:)
the decadent view of the obliterated
(swallowing partial glances of the)
“extinction of society”
drinking it
these signals of vanishing are forms of training?
a formula of continuation?
ancient models of defense****
مکانیزم دفاعی
other mature forms of defenses:
•sublimation
•projection: a characteristic that one perceives in oneself but seems unacceptable is instead attributed to another person, denial in attribution [still popular Feuerbach's idea of “religion = projection”, “God = outward projection of a human's inward nature” informing secular anthropological explanation] نسبت دادن احساس خود به دیگری
◦it changes the reality (for the person who projects)
◦it operates unconsciously (the person won't accept that they project)
•rationalization: irrationalities are explained in a seemingly rational or logical manner and are made consciously tolerable, ad hoc hypothesis: to save it from being falsified [<== introspection illusion: cognitive bias of the origins of one's own state]
•fantasy
•denial
•reaction formation: responses to internal threats and anxieties, anxiety is mastered by exaggeration of the directly opposing tendency. phobia is always reaction formation: the person wants what he fears. [solicitude (may be a reaction formation) against cruelty, pacifism against sadism, etc.] when *instincts (and their derivatives) are arranged as pairs of opposites* (life/death, construction/destruction, action/passivity, dominance/submission); techniques: exaggeration, compulsiveness, inflexibility: “reactive love protests too much.” “the lady doth protest too much, methinks.” (it cannot adapt itself to changing circumstances as genuine emotions do)
◦intellectualization {memory of event --> intellectualization ==> conscious analysis of non-anxiety provoking information about an event}
◦dissociation
◦displacement: means of dream-distortion, ego relocates anxiety somewhere else, transference of emotions/wishes
◾sublimation والایش [a form of displacement]: long-term conversion of the initial (negative) impulse, (alchymical in Jung) transformation of shit into gold. [in Freud: ‘sublimation = plasticity of the sexual instincts’ ~/= in Lacan: ‘sublimation = (usually cosmic?) process of creation in ex nihilo style’ : an object (manufactured or not) defined in relation to the emptiness of Das Ding (empty canvas) --> sublimation ~ dismissal/Verwerfung: obsessional relational behaviour attributed to the avoidance of the primordial emptiness (of Das Ding) ==>? religion/art...
**penis sublimates into seriousness**, adolescence into poetry, emotions into mystical art[...]
(326)[...notes/sanaan full text.txt]%52.4[...]thnographically imagined space (San'an's biography missing in Attar's Tazkirat al-Awliya--Attar's obsession with biographies, he is drugged by bios, totally high---he can't let go of them, he cannot detach from the absents, the paternals? his master-complex? has he forgotten to mention his teacher, San'an, in Tazkirat al-Awliya? --Attar is himself San'an? drugged and doped by tastes and spices of his shop, his establishment. OR San'an is Ibn-Sagha (ابن ساقا)? (Ibn-Sagha was a Islamist jurist who lived in Baghdad 11th century, lived Muslim and died christian.) Attar's engagement with remembrance and bios --> is the San'an's narrative also about forgetting? Tazkirat (تذکره) --> Tazakor (تذکر) --> remember! --we are now on how Attar's San'an influences Hafez--(حافظ) The Memorizer. Hafez loves the story of San'an the non-memorizer, San'an loses his ‘hafeze’ (حافظه). (according to Hafez and San'an, the best student is the one who doesn't remember. precisely because they are trying so hard to remind San'an of what they thing ‘he’ is) --> [Indian MATSYENDRANATH amnesia tale, tells the story of a yogi who falls in love with the woman kind--one of his students puts makeup and dances his memory back to him. he must become the woman. there is a queer moment in the origin story of the San'an, which Attar censures(?). he erased his name from the black-list of death-‘the forgottens’, then danced for him as a woman-story-teller. (muse is the mother of memory.) the class struggle has obviously a Bollywood touch to it]-->Attar's source and storage?)
regarding Hafez and San'an, the poet must leave the home, the poet must travel foreign zones, and stay in the foreign. (this is, by the way, Heidegger's reading of the poet.) and that is also one Heideggerian poetic demand that Hafez is failing to reconcile with, when he is turned back, not having the balls to cross the Indian ocean.
(2) importance of an elite rhetorical plane
initiatives towards the horizons of a mystical inquest
(cinematic) mystical landscapes
(what kind of mystical landscapes I am exploring in San'an's story?)
the dominion of the partially unseen
guarding its inner workings and trajectories
(the cinematic openness also is) guarantor of its constant mutability(?)
the exoteric logic of interiority (reigning since centuries in Iran)
for only the buried dimension is sovereign
secrecy =/= lie
(I am a fan of lie and against secrecy)
talk about a theory of lie
(a talk about a theory of violence)
[the issue of: opposite, omen, and alarm (in art)]
omen =/=? artwork
(omen is a phenomenon that is buried to foretell the future, isn't that an attractive trap for artist's self grandiosity?!)
omen has a binary answer
omen =~ ‘audire’ ([...]
(327)[...notes/sanaan full text.txt]%52.8[...] exploring in San'an's story?)
the dominion of the partially unseen
guarding its inner workings and trajectories
(the cinematic openness also is) guarantor of its constant mutability(?)
the exoteric logic of interiority (reigning since centuries in Iran)
for only the buried dimension is sovereign
secrecy =/= lie
(I am a fan of lie and against secrecy)
talk about a theory of lie
(a talk about a theory of violence)
[the issue of: opposite, omen, and alarm (in art)]
omen =/=? artwork
(omen is a phenomenon that is buried to foretell the future, isn't that an attractive trap for artist's self grandiosity?!)
omen has a binary answer
omen =~ ‘audire’ (Latin root, to listen)
omens come in the artistic and poetic production--in the poiesis--when the artist is young: the fabulous age of self-assertion, and he or she starts way to big and later is abandoned or abused by it.
(enforcement of an elusive stance from within) the self-enveloped site of the event----the artworks become closer to omens
at once episodic and veiled, protecting their right to invisibility above all else
(perceive themselves as) the merchants of the unreasoned experience.
(as opposed to the mechanisms of instrumental reason) ---- omens
Literatur(ware)haus
warehouse vs. Haus
(at the house of being)
warehouse of the irrational, a cellar-arena of provocation and unrest
I don't have an eloquent language--I am not in the house of language, but Attar is
transmutative
depthforming
sudden exposure to exile space
a postcultural interaction (?) --with no proximity to the past or known present
(am I trying to create proximity to history in my lectures versus my non-proximity in earlier visual works such as “vagabond” 2011 Tehran)
is that to adopt an ******existence without context******?
(in lectures, am I un-separating myself from my own history?)
*reverie (=the mind flees across secluded planes)
exile space =~ refuge, solitude, immobility =? nondialectics
[on Vagabond] --> http://www.sinaseifee.com/Vagabond.html
-domination of the partially unseen in my own film, ‘vagabond’
-did I believe that only the buried dimension is sovereign?
-continuously interlacing experiences of solitude and immobility
-minimalist side of mysticism --> stillness is a catalyst for acceleration?
-nomadic dispositions
-suspended (=the chasm of self-consciousness)
-
aesthetic tactility over aesthetic fantasy
where is the cinematic-mystical ritual happening?
[...]
(328)[...notes/sanaan full text.txt]%52.8[...]postmodern* [obsession with speed, with narcissistic technologies, hyper-materialistic]
is there in postmodernism then an alternative version of mystical experience?
...
feeling like a foreign body, until you find a job?! (Attari as a job)
let's jam on this
this story is prior to psychoanalysis (?)
positionality, placements, displacements
a system that doesn't have access to its own knowledge
historical struggle for the definition of the real
I can't keep clean boundaries
rituals (of promise and contract), (things that) must address anxiety --?--> a religious stamp
what is the San'an text promising the Other? (like every text does, every utterance)
what it cannot *not do?
my childish playful inventiveness and its relationship to weakness.
so I come up week, saying ‘let us do this or that,’ but that is a will to power (?)
we are here to understand the appropriation of meaning.
what does or does not belong to the protocols of reading, etc.
(think in terms of de-appropriation, which entails a form of rigorous hesitation when assuming responsibility for the work or thought of another) is that what I am practicing encountering the work of Attar? as an ally or ancestor or an unknown sidetrack of writing
different modalities of love and loving
I guess what I wanted to ask you is your love
I have been teaching Islam to you?! in a shattered and transgressive way
of course this not teach-according-to-definition
of course every demand is the demand for love
the SM-inserts in San'an story
he is asked to perform some serious Sado-Masochist interactions with nonhuman animals, his favorite book, and Tarsaa as stage-manager
we are left with the task of reading the enigma of something that no longer is. if things ‘were’ we wouldn't need to be thinking, reading, running after them.
(I am reading the enigma of something that no longer is)
precisely Bayazid defines Tasawwuf/Tasavof as something that ‘was’ and had no name and today ‘is not’ and has name.
I am taking in terms of constructions and phantasms
everything that comes at you, which is persecutory, is absorbed. that being able to crucified by the other.
doesn't have an experience to fire aggression
is it possible to be kind in a non-manipulative non-cognitive or non-calculative way?
San'an was booked “elsewhere,” he had a transcendental hearing, he had to take a call
[we should here study a ‘hauntology'---the science of morning-disorder. all prophets have it also]. haunt---the figure is neither present nor absent --> (and “r[...]
(329)[...notes/sanaan full text.txt]%53.1[...]ng the enigma of something that no longer is)
precisely Bayazid defines Tasawwuf/Tasavof as something that ‘was’ and had no name and today ‘is not’ and has name.
I am taking in terms of constructions and phantasms
everything that comes at you, which is persecutory, is absorbed. that being able to crucified by the other.
doesn't have an experience to fire aggression
is it possible to be kind in a non-manipulative non-cognitive or non-calculative way?
San'an was booked “elsewhere,” he had a transcendental hearing, he had to take a call
[we should here study a ‘hauntology'---the science of morning-disorder. all prophets have it also]. haunt---the figure is neither present nor absent --> (and “real” presence has always been the religion's obsession)
از شبح به شیخ
از صنع به صنعان
صنع = fake, صانع fabricated, made-up, technological, dead, etc.
صنم = idol
صنع = eidolon
-(eídōlon, “figure, representation”), from εἶδος? (eîdos, “sight”), from εἴδω? (eídō, “I see”)
-a phantom, a ghost or elusive entity (=/=? haecceity)
-‘you still see them'---is this an origin of metaphysic?
-eidolon is the image in water, apparition, ‘surat,’ a double / technical. idea comes from the word “to see” in Greek verbs, linked to the notion of ‘eidolon’ is the ‘visible image’ (in ancient optics and theories of perception) [the visible image is what appears to operate San'an's dream]
-why eidolon has the tendency to become an idol that talks back? (San'an practically encounters an eidolon and converts it to an idol. what Tarsaa asks San'an to worship is the confirmation of what sheikh has already done.)
-what is the secret of the vitality of the image that bewitches San'an? why dream/images, works of metaphors have lives of their own and cannot be explained as epistemological windows onto reality?
-San'an is first captive of apparition (صورت), then captive of meaning (معنی)
-originality of the site is abolished by technological register of the ‘sent,’ (the telephonic cyber-space) of the eidolon =?=> displacement (-how San'an loses a sense of place first in order to move)
[in the beginning of Miyazaki's 2013 The Wind Rises 風立ちぬ, a boy, vivid dreaming, meets an Italian aerospace engineer, who is shocked when he hears that the boy thinks he is dreaming. then he deceivingly says to the boy: “yesssss yes you are in a dream, boy” and saying to himself “how naive the boy is."]
-how is it naive to think that you are dreaming? that what you are seeing and hearing is not ‘real’? ----San'an is not naive in that sense. he knows that the dream is not just a projection of his subjectivity. he is not Freudian, or he knows his own subconscious too well.
San'an going to Italy (Vati[...]
(330)[...notes/sanaan full text.txt]%53.1[...]
از شبح به شیخ
از صنع به صنعان
صنع = fake, صانع fabricated, made-up, technological, dead, etc.
صنم = idol
صنع = eidolon
-(eídōlon, “figure, representation”), from εἶδος? (eîdos, “sight”), from εἴδω? (eídō, “I see”)
-a phantom, a ghost or elusive entity (=/=? haecceity)
-‘you still see them'---is this an origin of metaphysic?
-eidolon is the image in water, apparition, ‘surat,’ a double / technical. idea comes from the word “to see” in Greek verbs, linked to the notion of ‘eidolon’ is the ‘visible image’ (in ancient optics and theories of perception) [the visible image is what appears to operate San'an's dream]
-why eidolon has the tendency to become an idol that talks back? (San'an practically encounters an eidolon and converts it to an idol. what Tarsaa asks San'an to worship is the confirmation of what sheikh has already done.)
-what is the secret of the vitality of the image that bewitches San'an? why dream/images, works of metaphors have lives of their own and cannot be explained as epistemological windows onto reality?
-San'an is first captive of apparition (صورت), then captive of meaning (معنی)
-originality of the site is abolished by technological register of the ‘sent,’ (the telephonic cyber-space) of the eidolon =?=> displacement (-how San'an loses a sense of place first in order to move)
[in the beginning of Miyazaki's 2013 The Wind Rises 風立ちぬ, a boy, vivid dreaming, meets an Italian aerospace engineer, who is shocked when he hears that the boy thinks he is dreaming. then he deceivingly says to the boy: “yesssss yes you are in a dream, boy” and saying to himself “how naive the boy is."]
-how is it naive to think that you are dreaming? that what you are seeing and hearing is not ‘real’? ----San'an is not naive in that sense. he knows that the dream is not just a projection of his subjectivity. he is not Freudian, or he knows his own subconscious too well.
San'an going to Italy (Vatican?)
a mapping is going on
his cognitive defend system is down (=/= ‘rend’ رند)
رند =? idiot [~=? the one who cannot be tricked]
[rend: the paragon of indifference; an iconoclast; an informal trickster; prone to drunkenness, sin, and heresy; he is forever scorned but *shows no sign of injury*(?!); he is without shame or conformism; he is vivid, energetic, guiltless]
and the question of technology?
how technology breaks up and breaks into all sorts of metaphysical premises
San'an is at a primal scene of aggression?
provoking hostility
there is no sweet device that should supposed to suspend hostility, there is no magic flute in San'an story
why am I taking so many detours? whether this is describable at all
discursive formation[...]
(331)[...notes/sanaan full text.txt]%53.2[...]
preserving the ‘good object’
who is doing it and what is the good object for?
(the missing good object, forever)
Tarsaa demands him to drink and not to get drunk
سوی خوکان شتافت
San'an's pig-phobia
introducing the pig in a bird's story
(Hoopoe convincing the Nightingale, Nightingale convincing the ...)
the way of the pig
how earthly we are, we, creatures of earth, how metaphysics forecloses us
Attar keep throwing similies of horizontal and vertical
(simile صنعت تشبيه, شبيه صنع)
scanning through the scandalous moments in San'an...
I want to be German everyday
de-system or to desist, nondialectical negativity
‘Integrieren’ is transitive verb, has a virtual object or project
I am in Ausländerbehörde, the opposite of hospitality?
I have to stop talking opposite rhetoric. but this was not an antithesist opposite, it was a logical opposite
violences of the encounter
San'an's love-story, ist nicht das Tristan und Isolde
‘watch your back’ is the origin of surveillance {?}
I hope I am not interrupting here!
killing it and loving it completely
so we are working (fine-tuning) on phantom noises, parasite emissions, we have a sound-track here
we want to be aware of where we speak from, what kind of other sonic layers are somehow offering themselves, or coughing in (‘sorfe’ سرفه)
to point out the static, dormant, inert, ambient
...................................
and I like to hand myself over
how flowers make sense
(in Iranian metaphysics)
(---> go to Baudelaire's Fleurs du mal)
the rhetoric of desire in San'an, how is it (technologically{?}) determined?
how are things turned on or turned off in San'an? etc.
right at the moment that he is allegedly at an emission of a dream/call, we are dealing (or working) with (the essence of) technology, there is a mitten, trans-mitten, transmitting, emission, etc.
[he is welcoming a call---it was Heidegger who linked thinking with welcoming---to arrive] --- [to San'an, ‘what (the hell) was he thinking!!!?’ both in the sense of the ‘blame’ and the ontology -and epistemology of it]
(how is he revealed to experience the call of a more primal truth? the girl)
[if San'an was medium-reflective he would pose himself with the call/dream and never set foot out or act or take an ego-suicidal mission---but that is also a problem;
*footnote: Hafez trying to travel (to India, invited kindly with Reisef?rderung (travel grants) from Sultan Ghias al-din himself, [...]
(332)[...notes/sanaan full text.txt]%53.5[...]is transitive verb, has a virtual object or project
I am in Ausländerbehörde, the opposite of hospitality?
I have to stop talking opposite rhetoric. but this was not an antithesist opposite, it was a logical opposite
violences of the encounter
San'an's love-story, ist nicht das Tristan und Isolde
‘watch your back’ is the origin of surveillance {?}
I hope I am not interrupting here!
killing it and loving it completely
so we are working (fine-tuning) on phantom noises, parasite emissions, we have a sound-track here
we want to be aware of where we speak from, what kind of other sonic layers are somehow offering themselves, or coughing in (‘sorfe’ سرفه)
to point out the static, dormant, inert, ambient
...................................
and I like to hand myself over
how flowers make sense
(in Iranian metaphysics)
(---> go to Baudelaire's Fleurs du mal)
the rhetoric of desire in San'an, how is it (technologically{?}) determined?
how are things turned on or turned off in San'an? etc.
right at the moment that he is allegedly at an emission of a dream/call, we are dealing (or working) with (the essence of) technology, there is a mitten, trans-mitten, transmitting, emission, etc.
[he is welcoming a call---it was Heidegger who linked thinking with welcoming---to arrive] --- [to San'an, ‘what (the hell) was he thinking!!!?’ both in the sense of the ‘blame’ and the ontology -and epistemology of it]
(how is he revealed to experience the call of a more primal truth? the girl)
[if San'an was medium-reflective he would pose himself with the call/dream and never set foot out or act or take an ego-suicidal mission---but that is also a problem;
*footnote: Hafez trying to travel (to India, invited kindly with Reisef?rderung (travel grants) from Sultan Ghias al-din himself, singing شکرشکن شوند همه طوطیان هند زین قند پارسی که به بنگاله میرود, he is going to shake India and so on.) but returning by -and because of a language-turn, when he is standing in front of the stormed sea, he turns back to Shiraz via a trope: چه آسان مینمود اول غم دریا به بوی سود غلط کردم که این طوفان به صد گوهر نمیارزد it is so interesting how scholars and other poets are trying to map out his itineraries and travel-logs from his poesies/poiesis. the nagging and complaining Hafez, always annoyed by weather or something, and can't stop saying how much he misses his friends in Shiraz and so on]
(Hafez takes on San'an because he also fucks up the travel, he falls with face down in the mud. for him also travel is traumatic, disruptive[...]
(333)[...notes/sanaan full text.txt]%53.5[...]f revealing the truth
[it is not the machines that we are at the age of technology]
technology is always sent to us
in the story we are shifting to ‘send’, this doesn't mean that there is a sovereign subject or some sort of powerful ‘self’ responsible or at the origin of the productive behavior (or accomplishment) of San'an.
(Heidegger collects:)
destiny, destination, schicken, Schicksal, etc.
[ungeschickt =? destinal failure, existential clumsiness]
[~= technical error in destiny. what is the future of error?]
•according to Heidegger, nobody (that also means everybody) can take at the wheel and make certain determinations and destinations
[this is his notion of ‘techne']
•Tarsaa's technical intervention in San'an's destiny
that is another kind of relatedness
you can no longer talk about the subject or object
is one in full possession of oneself? one doesn't belong to oneself or anybody else---that would be a post-Lacanian critique, which is the self-sabotage of the mystic is not necessarily attached to a inevitable devouring authority, “I don't belong to myself or anybody else.” nor God, nor teacher, etc. ==> the self is not necessarily devourable. [what are the certain components of the self of San'an that will remain unavailable, those that underlay a pervasive sense of not-belonging?---> longing (‘vermissen’) the girl/Tarsaa, ‘to-be-longing']
(why) am I including in my speech a rhetoric of faltering, self-sabotage, and hesitation?
should I edit it out? edit out the “I am not sure,” those self-canceling moments from my expression?
(my) thoughts deserve elegant expressions***
translation of this is very unstable
(according to Hölderlin)
we arrive at the truth / the moment that the truth or Das Wahre emerges / the moment it closing in on us, is when we have to say goodbye[...]
(334)[...notes/sanaan full text.txt]%53.6[...] expressions***
translation of this is very unstable
(according to Hölderlin)
we arrive at the truth / the moment that the truth or Das Wahre emerges / the moment it closing in on us, is when we have to say goodbye
(these are rather ‘stances,’ than ‘questions’)
how the poet-Attar serves or is served-up and devastated by language?
blast has a sense of destruction to it, and destruction is good and necessary, it clears away what is already dead and hanging around burdening your being. blast is not a devastation, devastation promises no futurity
-who are you destroyed by?
whom am I addressing here? but more importantly, who or what is addressing me here (in a non-present way)?
San'an/girl/pig assemblage
(what is girl in San'an story? what is animal in San'an story?)
San'an story, as a scenography of sexual difference, and ironization (to make ironic in appearance or effect) of question and answer, Q&As in Attar
there is a dramaturgy of repudiation (when the students ask and blame---everyone is insulted) --> Student is whom that which defines what is *failure* (--'to be fixed’ =? origin of teaching)
{pupil is that which ‘summons’ the master - استاد احضار}
ملامت
...and an idealization of the self, and not the object
[where is the object in San'an poem? where is the shadow, the dead?]
basically here, I am opening a Derridean expanse
...full path of an another Dasein
how far we are from the Dionysian Athenian festival? Lenaia, a dramatic/comic competition of theatrical plays; coming from those of aristocrats and wine-mixing rituals, also where Aristophanes was testing ground and staging and test-audiencing his first texts and performances. and his "The Frogs” won the first prize actually. it is a divine comedy, Dionysus and Heracles etc. and it has a choral interlude sung by the eponymous chorus of frogs, a frog greatest-hits. (on his trip to Rome, is San'an going to encounter other texts?)
the concept of ملامتگر (Malamatgar) or the one who reproaches is both central and peripheral in the story of Sheikh San'an. the story shows the crucial transformation of the students of the sheikh from ‘followers’ to ملامتگر. the stake are high at students’ behavior and not San'an's. the story tells that when your love falls in love with another person--that person, being a pagan gorgeous girl, a pig, or another idol--you must also fall in as well. it is important to understand whose perspective here is blamed for whose expectations. students’ project is expectation (of Sheikh)--is the pillar in the narrative. the failure to change and ability to experience that other perspective, and in this case the perspective [...]
(335)[...notes/sanaan full text.txt]%53.6[...]
the performance of ‘stop’ in San'an
sign-functions that cannot be stopped
the master-pupil lock
‘locken’ is also to lure, seduce, etc.
thank you for becoming my students, temporarily
we are not locked, and not necessarily unlocked
what is concealed behind the special effects of the awesome signifier in San'an's story?
concealed =/= canceled
in Rumi every word is pass-word. you don't translate a password! (fallacy of the literal)
•all same-sex relationships are hierarchical and dyadic (of two, ‘paarweise’ in German)?
and are based on the cultural diagram of the master-disciple relationship in Sufi orders?
Sufi order =/=? flirtation
mystic, is one mode of subjectivity emerged in the middle eastern thought--- a prototype of closeness and removal.
/>
in Rumi--Masnavi's third book--the un-concentrated Sheikh (- story of Daghughi - شیخ دقوقی) is scandalously abandoned by his devotees. they broke his heart.
[Plot: Daghughi and his disciples are in deep trance beside a beach. a ship comes and sink in a sudden theatrical storm right in front of them, but miraculously the passengers survive. the students check with each other if any of them have prayed for the God's help's redirect to the sinking ship. no, they deduce it must have been their sheikh who saved those people: “he is distracted by the world.” finally when sheikh comes out of his Namaz he turns his head to greet his devotees but only to realize that all of them have left him in silence!]
and then Rumi goes in length in differences between mud and water. [the “prison” of mud for the water, who “belongs” to the sea, and this is a problem, the mud doesn't want to dry, therefore doesn't let go of the water, and so on.]
what the image of the sinhe sinking ship has to do with the anti-clarity movements of the Sufis?
[and then suddenly: pishe and bishe (پیشه و بیشه)---lion comes out of Pishe(business)/Bishe(bushes) and rubs you off,
bush =/= Arbeit/craft]
also, Rumi opens the mechanics of praying in this story, he zooms in Daghughi's performance, the God is force-handed into the pray, because the human prayer temporarily simulates nonexistence (فنا). the prayer becomes Nichts and God takes over both the position of pray and its answer; a site where subjectivity evacuates, almost mechanically generates a form of existential void that God functionally cannot not fill (ejabat - اجابت).
...................................
what time is it for San'an?
switching time-zones, from quotidian to ontological, transcendental to experimental
his jet-lags
exhaustion of metaphysics
I am just alerting to a relation to time
[...]
(336)[...notes/sanaan full text.txt]%54.1[...]n all the ground.
Where is such Qibla---in Ra? (The ancient Egyptian sun god.)
While it cut the position of the Qibla, it became for him a clear path to justice, and stayed in the Qibla---after it opened.
The punishment be upon him in arboreal (baumig, gro?artig), period.
The master grew suddenly old. “With my *disciples” said he.
Go now! The early Going.
****It soon turned out to be ‘devised.’
Authentic disciple of four hundred men, were regressed on a journey with him; Would go to the ends of the Ka'ba (کعبه).
Time, variable, filter -- they go from head to foot.
It turned out to be an awesome perspective—a girl sitting on the landscape. (This is Tarsaa - ترسا).
**christian girl and with spiritual attributes.**
In Ra hundred knowledge Allah spirit. The sphere of Jamal Hassan Tower. It was sunny but she envied sun-shots. Yellow coy lovers in him. Here, heart of the hair of a dead lover, around her hair gripping the imagination. Here, pomegranate lives on the beast that pees in Ra.
Saba (صبا) did her hair because he did Moshkin (مشکین). (He didn't have time to do the hair? --but the wind fucked up my hair.)
Leaving it wrinkled up a trait. Both eyes was intrigued lovers. Both eyebrows to arch, was good. Comments on Valentine's Day because he flocked. John, the coquetry, with his arch ‘flocked,’ was closed on May—eyebrow arched. Kurdish, she collected hundreds of human lives that would follow the twists of hair.
LOL, it was thirsty. Feed the hungry world!
“N has thousands of labels,” said he, because of the lack of his mouth. That said, if it was not any of her mouth.
Such eye needle-like mouth around the midst of package. Simin (سیمین) was well on his chin. (It was like Jesus in his speech.)
Joseph chewed hundreds of thousands of heart with blood. First in what he overthrew: Hair jewel in the sun.
Burqa (برقع) on the black poetry---Tarsaa took her Burqa off ==> Laden Sheikh's fire broke out, because of the Burqa and the following.
Then a hundred dead in their hair.
Although the Sheikh was far in advance, (Betty will love this:)
•Loss of the hands and feet
•Loss of fire, place, and left (=/= right)
All his heads were destroyed. He was melancholy because of the smoke from the fire. Love that girl! -looting her life.
**Hair on his faith (as disbelief.)
Sheikh's faith and christian purchase!? God bless scandal! Loving that christian girl is going to be difficult.
When the disciples saw this meadow--including the works of Kafdast (کفدست) that they knew--head-to-head were astonished at his job. *They were toppled and stranded*
Gave him very good advice, no treatment.
Love turbulent was keyboard command. Aroma therapy to treat pain?! It was still day to night long.
From eye view, his mout[...]
(337)[...notes/sanaan full text.txt]%54.2[...] the imagination. Here, pomegranate lives on the beast that pees in Ra.
Saba (صبا) did her hair because he did Moshkin (مشکین). (He didn't have time to do the hair? --but the wind fucked up my hair.)
Leaving it wrinkled up a trait. Both eyes was intrigued lovers. Both eyebrows to arch, was good. Comments on Valentine's Day because he flocked. John, the coquetry, with his arch ‘flocked,’ was closed on May—eyebrow arched. Kurdish, she collected hundreds of human lives that would follow the twists of hair.
LOL, it was thirsty. Feed the hungry world!
“N has thousands of labels,” said he, because of the lack of his mouth. That said, if it was not any of her mouth.
Such eye needle-like mouth around the midst of package. Simin (سیمین) was well on his chin. (It was like Jesus in his speech.)
Joseph chewed hundreds of thousands of heart with blood. First in what he overthrew: Hair jewel in the sun.
Burqa (برقع) on the black poetry---Tarsaa took her Burqa off ==> Laden Sheikh's fire broke out, because of the Burqa and the following.
Then a hundred dead in their hair.
Although the Sheikh was far in advance, (Betty will love this:)
•Loss of the hands and feet
•Loss of fire, place, and left (=/= right)
All his heads were destroyed. He was melancholy because of the smoke from the fire. Love that girl! -looting her life.
**Hair on his faith (as disbelief.)
Sheikh's faith and christian purchase!? God bless scandal! Loving that christian girl is going to be difficult.
When the disciples saw this meadow--including the works of Kafdast (کفدست) that they knew--head-to-head were astonished at his job. *They were toppled and stranded*
Gave him very good advice, no treatment.
Love turbulent was keyboard command. Aroma therapy to treat pain?! It was still day to night long.
From eye view, his mouth remained open, because of dark night in black poetry, because it was hidden under the sin of unbelief.
Each LED erupted the night. Old moons came out of it. His love that night was one hundred more. The hearts of the world took their time together. The soil took over and broke mourning. Not a dream, not a trail. “Lord of the day!,” said he, “Do not burn candles or fairies. At night I was in great austerity. Such a burning pile did not sleep. The liver bloods to the heart, and not backward. Such a pile of Kill and Burn! Hindi night, burn and kill my day! Including in the blood of the night of wonder...”
The head remained steeped in blood.
Every moment of the evening that passes was ‘a percentage’ of ambush;
Day and night, he was fighting liver.
Day and night I was in fever.
“Tonight I am his day. I paid for the day, for this made my night. Tonight will be a day or paste. God would not be burning candles.” Or paste this ambush several signs. Ambush until the Day of Judgme[...]
(338)[...notes/sanaan full text.txt]%54.3[...]g that passes was ‘a percentage’ of ambush;
Day and night, he was fighting liver.
Day and night I was in fever.
“Tonight I am his day. I paid for the day, for this made my night. Tonight will be a day or paste. God would not be burning candles.” Or paste this ambush several signs. Ambush until the Day of Judgment. The shames in the curtains. The night is long and black as her hair. Hundred people intercepted him. Tonight, of melancholy, love will burn. (Wait to pull down the skirt.) Resolve a wake or help me in his love! “Where is the science in my mind that was before?” Or to bring in more reason? **I hand over the child to the territory of Ra. (Or the subsoil and the blood.) “Where is the interrogator's alley?” Where is hand to take a blow? Where is force until I cried? Where is intelligence to alert my maker?!”
Wisdom and patience go go go, sweethearts! This is what love is, what pain does is this.
Companions---to console him---were gathered that night. He cried.
@The companions said to him: “Apply skip to this obsession!”
@Sheikh said to them, “Tonight is liver blood!” he continued, “I washed a hundred times while unaware of it.”
@Where the other one said, “Tasbih! (تسبیح) When was that you worked right without Tasbih!”
@Sheikh said, “I closed up on The Round of Tasbih.”
@The other one said, “If you go wrong, repent!”
@“I had repent of:
•the honor of Sheikhness
•the honor of present
•the honor of impossible.”
@Another one said, “Knower of secrets, jump and pull your selves together behind the prayer!”
@Told the journalists, “The altar, to be anything other than my prayer!”
@The other in a long saddle he said, “Reach in privacy and worshiped God now!”
@“If my idol were here, would be beautiful to bow down before him.” said Sheikh.
@Another one asked him, “Do you not penance Islamic is a breath of pain?!”
@Said, “One regret is that I was not previously so in love.”
@Another one said to him “That is the way of duty. The heart suddenly shots up.”
@“If she told that way--Tough-Talk--because of his chest and beautiful.” He answered.
@Another one said to him “Whom became aware of that old would says it was misled in this way.”
@“I said the very name of the pretender; Glass tooooo the Stone!!”
@Another one said to him that “old friends, you left half of the heart.”
@He said that “since Tarsaa was a good kid, heart suffered from this and not ignored it.”
@Another one said to him that “to make friends, tonight we open up towards the Ka'ba.”
(**If the Ka'ba was not told sooner.)
@“My Ka'ba in late sober drunk...”
@Said another one, “This time a determined way, in temples I sit and beg my pardon.”
@The journalist said on its doorstep, “it is Will's apologize that hurts me.”
@Another one said to him “[...]
(339)[...notes/sanaan full text.txt]%54.3[...]in love.”
@Another one said to him “That is the way of duty. The heart suddenly shots up.”
@“If she told that way--Tough-Talk--because of his chest and beautiful.” He answered.
@Another one said to him “Whom became aware of that old would says it was misled in this way.”
@“I said the very name of the pretender; Glass tooooo the Stone!!”
@Another one said to him that “old friends, you left half of the heart.”
@He said that “since Tarsaa was a good kid, heart suffered from this and not ignored it.”
@Another one said to him that “to make friends, tonight we open up towards the Ka'ba.”
(**If the Ka'ba was not told sooner.)
@“My Ka'ba in late sober drunk...”
@Said another one, “This time a determined way, in temples I sit and beg my pardon.”
@The journalist said on its doorstep, “it is Will's apologize that hurts me.”
@Another one said to him “that hell is intercepted. Man is hell!”
@“If Hell is the way,” I said it, “Seven of Hell, burn me a sigh!”
@Another one said to him “that the hope of heaven? Go back and repeat saddle evil!”
@Said the man, “Is a paradise on now?! (of course!) - it is paradise this dormitory.” (--> Naaaareh)
@Another said to him that “the shame of the right with God?!”
@Said, “The fire in my right.”
@“That is...” another one resident said to him “Go! Open a believe that is believing!”
@“But I wonder blasphemy!” replied Sheikh, “Faith disbelieves faith.”
Because he did not speak work, that was the end of treatment.
Woman wave the curtain hearts blood-glucose.
What comes to your meeting unfolds... Leave days, with golden shield. Hinduism night to cast the razor head. Proud the other day. It was like a sea of light absorbing Fountain Creek.
Sheikh quiet in alley of the building, working with street dogs. Stayed on the ground and sat released. Such was the-hair-in-the-mouth. Finished up closeness day and night in his dormitory.
He waited for the sun.
Became ill.
(Soil was the idol bed in his dormitory.)
*The girl was aware of love.
Made a journalist of herself, “What patrol!” said Sheikh restless, who have drunk of the wine of idolatry.
christians meeting in dormitories.
Sheikh confessed to the Other, “Each blow brought a frenzy.” Sheikh asked him, “Do you see the tongue? Therefore stolen heart? Open heart or make me! I need perspective! Several prayers!”
Cute and proud of the passage: a stranger loved and followed.
“John commands thee, although you will still die of lips.” “...of lips and my losses and profits.” Kuwait was the destination and to me. Do not twist the hair in shit! The shit in my eyes is not drunk.
(Heart on fire, seen as clouds from the top:)
“Without you, my lifeworld begs the center of you. Like rain that clouds the eye, without you, I eye th[...]
(340)[...notes/sanaan full text.txt]%54.4[...]d dead pigs. You're a nobody, so that's no suspicion.
He was an old-enough risk.
---This risk is within each person.
Meal, that comes out of head's trip. If you are aware of their pig-finals: a hard excuse, that the Ra-man is final.
If you step on the path of forbidding the working-man, (both Betty and nose pig hundred thousand,) catch pigs!
Idols burning The ‘Why’ of Love.
Sheikh shows notorious love.
...also unable so, center of John unable to stay down. Because it caught him, of his help. He fled as ‘The Bad.’
In sadness he took over the territory. (Was helping Among the chest.) Sheikh was already at work, loose: “Today we are going to open the Ka'ba.”
What is the command that must be said in secret?
•Or all the time, because you're christians.
“We, scandal of his altar. We, dislike such you, alone. Around us you are like barbarism. You also fail to your vision.” Saddle earth, early escape without you.
We stayed at the Ka'ba's sit.
Sheikh's speech of my life was filled with pain. “Want to go anywhere soon?” asked me, “I'm late, girl!” John increases all my fears.
(Both were inspired by my grief. )
Friends return, to what it will be. If they ask of us, right. From wandering to where is commonplace. Blood filled his eyes and mouth full of venom. Remained in the mouth of the dragon. Reza does not have any infidel in the world.
Ironically, old Islam is christian in her hair away.
He was a master of reason and religion.
His hair became ring in his throat.
“If someone is blaming me, tell him ‘Falls in this period are far. In such period, note the dead!’”
No one is safe from deception and danger, the pigs!
Insomuch that cried The Fellowship of Sadness!, the pain of living-shit shift dead.
Eventually they opened the Ka'ba.
John remained in the burning.
Their Sheikh in Rome alone. (Data for the christian faith.)
Then, the astonisheds with life, each one is hiding in the corner.
To assist Ka'ba, Sheikh hit it in the chest.
Devotion was in the hands of the thumb.
Enough was enough. @“You were not aware of the sheikh?! Sheikh's Ka'ba was (because of) the trip! As a disciple of Sheikh you return instead?!”
@“But Sheikh's deserted house was empty!” Open disciple of Sheikh asked.
Open the Sheikh all the time!
@“What happened to him was the center of a tiger. How much weight she came to head him? christians ‘hair to hair’ is the way of faith in him. *Love loses hair and tattoos forever. (Overall: the arrest of his obedience.) Pork watches him around the middle of the frame, although much on religion pursued our sheikh, ancient knowledge is anew.”
When disciples heard these stories, they surprised. And moan broke out on their gold.
@The disciple said “In loyalty neither male nor fe[...]
(342)[...notes/sanaan full text.txt]%54.7[...]d moan broke out on their gold.
@The disciple said “In loyalty neither male nor female, disabled men have a hundred thousand sweetheart and one day to work. If you were his friends, to Sheikh, why did not help him advanced?!”
Shame wind, was the last of this assistance.
“Could be Right and Loyal? Since its establishment are around the Sheikh's hand, around should be a closed sentence.
Should not be deliberately cut. Tarsaa was the sentence.
This is not to help and agree! You hypocrites!
Each is sweetheart to his sweetheart.
If pagan man should become the failure, can be sweetheart in the hundreds of thousands.
As was Sheikh whale on the palate, including the Name and Shame---Love the bad name of the base user! @They said an inch longer, “Previously we mentioned many times with him, Its determination to have me with him, the joys and sorrows of our soul. Sell and buy piety scandal! Boy, abolish religion and christians!
Late Sheikh worked on that vision.
He opened one by one, got centered. Because seeing Sheikh's benefit was our help, Sheikh send us return soon. We all looked back on his sentence.” Mystery story...
@After, said it disciple to companions, “If you were to work on further---but not the right place for you---in-presence is your head-to-your-feet. The right to petition, to have in advance.
Any one of the range of the Other is elevated.
When The Right restlessly see you---Sheikh's extradition.
If you avoid the Sheikh himself, what was ‘open’ from The-Right?”
When they heard spokens, of their frustration, a ton of pre-heads.
@He said, “now what profit from this shame?! There is work, soon rise up!” @“It should be our Right's portals. Pour soil in our petitions. We wear the shirt, all the papers. -In the end we all to our Sheikh.”
Including the Arabs, were leaving hidden day and night, on the right of every one hundred thousand.
Sometimes the pleading shit works lamentation.
As the half-witted shepherd days, anyone official, not eating, not sleeping at night, including the half-witted.
Night's half-witted days neither bread nor water.
The people cry out “Clean!” Ferris was the hard-knock fusion. (Clan's ups and downs.) Including: wore the black of mourning.
And there, before finally boiled down the line, in pray: throw shooting target!
Half-witted henchmen cleaning after opening night,
(have gone behind his back privately.)
Wind dawn, musk times earnings.
Was discovered--on the manifest world--Mustafa came to see, like a moon, in two black hair.
On his right shade the sun. One hundred world dedicated to her hair.
He was walking and smiling.
Harvest was lost!
It is disciple who saw it from a search, “Nabiollah, stuck my hand! Guide-Moon--from whatever deity; my Sheikh was the way th[...]
(343)[...notes/sanaan full text.txt]%54.8[...]ikh whale on the palate, including the Name and Shame---Love the bad name of the base user! @They said an inch longer, “Previously we mentioned many times with him, Its determination to have me with him, the joys and sorrows of our soul. Sell and buy piety scandal! Boy, abolish religion and christians!
Late Sheikh worked on that vision.
He opened one by one, got centered. Because seeing Sheikh's benefit was our help, Sheikh send us return soon. We all looked back on his sentence.” Mystery story...
@After, said it disciple to companions, “If you were to work on further---but not the right place for you---in-presence is your head-to-your-feet. The right to petition, to have in advance.
Any one of the range of the Other is elevated.
When The Right restlessly see you---Sheikh's extradition.
If you avoid the Sheikh himself, what was ‘open’ from The-Right?”
When they heard spokens, of their frustration, a ton of pre-heads.
@He said, “now what profit from this shame?! There is work, soon rise up!” @“It should be our Right's portals. Pour soil in our petitions. We wear the shirt, all the papers. -In the end we all to our Sheikh.”
Including the Arabs, were leaving hidden day and night, on the right of every one hundred thousand.
Sometimes the pleading shit works lamentation.
As the half-witted shepherd days, anyone official, not eating, not sleeping at night, including the half-witted.
Night's half-witted days neither bread nor water.
The people cry out “Clean!” Ferris was the hard-knock fusion. (Clan's ups and downs.) Including: wore the black of mourning.
And there, before finally boiled down the line, in pray: throw shooting target!
Half-witted henchmen cleaning after opening night,
(have gone behind his back privately.)
Wind dawn, musk times earnings.
Was discovered--on the manifest world--Mustafa came to me to see, like a moon, in two black hair.
On his right shade the sun. One hundred world dedicated to her hair.
He was walking and smiling.
Harvest was lost!
It is disciple who saw it from a search, “Nabiollah, stuck my hand! Guide-Moon--from whatever deity; my Sheikh was the way that we lost the view.”
Mustafa said so loud, “I got out Sheikh to the strap. Thanks to the activities of their work, with the Sheikh's tail---in advance. Among the late Sheikh and Right, it was round a very black dust, *since a very long time.* He took the dust of the road among the darkness. However, I do not intercede night. He will publish on time. It is now the Ra dust, refused to repent. I am certain that the percentage of the universe of sin spit up a repentance off the way. The wave becomes woman, and wipes away the sin of man and woman.”
The man was intoxicatingly joy.
His roar was vibrant.
Among his companions was aware and det[...]
(345)[...notes/sanaan full text.txt]%54.8[...]elevated.
When The Right restlessly see you---Sheikh's extradition.
If you avoid the Sheikh himself, what was ‘open’ from The-Right?”
When they heard spokens, of their frustration, a ton of pre-heads.
@He said, “now what profit from this shame?! There is work, soon rise up!” @“It should be our Right's portals. Pour soil in our petitions. We wear the shirt, all the papers. -In the end we all to our Sheikh.”
Including the Arabs, were leaving hidden day and night, on the right of every one hundred thousand.
Sometimes the pleading shit works lamentation.
As the half-witted shepherd days, anyone official, not eating, not sleeping at night, including the half-witted.
Night's half-witted days neither bread nor water.
The people cry out “Clean!” Ferris was the hard-knock fusion. (Clan's ups and downs.) Including: wore the black of mourning.
And there, before finally boiled down the line, in pray: throw shooting target!
Half-witted henchmen cleaning after opening night,
(have gone behind his back privately.)
Wind dawn, musk times earnings.
Was discovered--on the manifest world--Mustafa came to see, like a moon, in two black hair.
On his right shade the sun. One hundred world dedicated to her hair.
He was walking and smiling.
Harvest was lost!
It is disciple who saw it from a search, “Nabiollah, stuck my hand! Guide-Moon--from whatever deity; my Sheikh was the way that we lost the view.”
Mustafa said so loud, “I got out Sheikh to the strap. Thanks to the activities of their work, with the Sheikh's tail---in advance. Among the late Sheikh and Right, it was round a very black dust, *since a very long time.* He took the dust of the road among the darkness. However, I do not intercede night. He will publish on time. It is now the Ra dust, refused to repent. I am certain that the percentage of the universe of sin spit up a repentance off the way. The wave becomes woman, and wipes away the sin of man and woman.”
The man was intoxicatingly joy.
His roar was vibrant.
Among his companions was aware and determination of the reward that went with people weeping and demon.
As far as was Pig-Sheikh, Sheikh saw the fire---among the well-known restlessness.
The bell around the time was broken through, hats thrown together. Also addressed the christian heart.
Sheikh's companions observed him from afar--saw themselves. (He was wearing the garments of shame.)
The inability from the head to the ground.
Sometimes when the cloud bloody tears, when John's sweet fire curtains burned the shit. The regret in his body burned blood.
Secrets of the Qur'an's wisdom, were washed from head to head, including throwing remember, of ignorance and misery.
To his own, wept in prostration. Also had goals for blood-stained eyes. E[...]
(346)[...notes/sanaan full text.txt]%54.9[...]tingly joy.
His roar was vibrant.
Among his companions was aware and determination of the reward that went with people weeping and demon.
As far as was Pig-Sheikh, Sheikh saw the fire---among the well-known restlessness.
The bell around the time was broken through, hats thrown together. Also addressed the christian heart.
Sheikh's companions observed him from afar--saw themselves. (He was wearing the garments of shame.)
The inability from the head to the ground.
Sometimes when the cloud bloody tears, when John's sweet fire curtains burned the shit. The regret in his body burned blood.
Secrets of the Qur'an's wisdom, were washed from head to head, including throwing remember, of ignorance and misery.
To his own, wept in prostration. Also had goals for blood-stained eyes. Embarrassment was lost in sweat.
Left in grief and joy, before he went wandering all;
The following day, thanks to John reject all,
Sheikh said that, “Having a secret, may be open before the sun is out. Infidelity arose from the meeting of Ra and faith, Roman pagan God-worship, sea wave suddenly passed out.
You want to work the intercession of the Apostle? This time thanks to the world.”
What a sugar right now! God's grace in the sea, the sun shall obviously know he will turn black. Repentance knows that with several of sin, ignite the fire of his repentance.
Must also include his burns.
I make story short, its place: Sheikh will open robe.
•Went with his companions toward the Hejaz.
Saw it after, the christian girl, to sleep: in the sun beside him---the language: “Then walk with Sheikh's center after this time. That is his religion, her soil. Off Evil!
Cleared that is him.
He was in you---no tropes. In fact, I intercepted him open. The released body, to drive his way. Because it was the way you view the way.
That is, along being with his ‘interceptor,’ be more of these ‘intercepted.’”
Because the christian girl was sleeping, she felt the light of the sun.
What a pain in her heart arose!- and the pain of loving it. Fire.
Hands on his heart, the heart of hand, her restless soul did not know what was inside her eggs.
Failed and the absence of a tail, see herself in the wonders of the universe.
Where a world that way, one must be dumb, the way of no tongue. It took all cute -and cheerfulness, like of a rain, collapsed.
Bellowed garment gave run-out.
The soil over the blood ran.
With the painful and incapacitating person, followed the Sheikh and his disciples running.
Also ran bleeding cloud.
Following the footsteps of the running, him in the desert and plains, from which must be passed by.
Welcomed helpless and confused. Welcomed her rubbing face in the dirt.
Said, “O God, work! Private parts of any wo[...]
(347)[...notes/sanaan full text.txt]%54.9[...]onship)]
or
Spikvak's dissolution of the master-slave dialectic: proposition for individuals to imagine themselves as both “receivers and givers” (distinction between ‘agency'[as rationally legislated and institutionally validated] and ‘subjectivity'[as unrepresentability])
--> this intervention is successful in greeting modernity as a global responsibility
***decolonization as a populist mode of resistance
otherless individuation:
•the hermit
•the mercenary
•the maniac
the lowest common denominator turned into a metaphysics
authentic malevolence
*objective cruelty* (of the modern epoch and its dialectic strap) can only be undone by (a non-matching iteration of) *subjective cruelty*
*!!!
local: a forced site of radical alterity
(be careful with the notion of premodern local [~= anti-modern] --> retrieved moment of premodernity. --> rhetoric of retrieve and retrieving / remembering / )
(detachment is a genre)
justice: a sacrosanct universal
to protect one concept above all others, (justice)
undeconstructible call to planetary justive**
original philosopher being called:
-Heidegger support Nazism
-Adorno turned his back on postwar German student movement
-Foucault endorsed Islomic front in the Iranian revolution and Zionism at different times
Spikvak's project:
to articulate an escape from the border position of otherness
to make indivuality the culprit متهم beneath the heels of packed generalities
==> a negational subjectivity: preluding any form of existential action that is not politically oriented
(Mohaghegh:) otherness cannot be the best point of departure for resistance --> one walks over the abyss; one does not stay within it
belligerence --> resentment
“an Eastern postmodernity cannot therefore come about through the constitution of aplanetary subjectivity, which fearfully resembles the liberalist rhetoric of universalism and in the wrong hands could even potentially serve as an underhanded discursive alibi for globalization, but must arise from the emergence of a supra-planetary subject within the third world that refuses to recognize the very existence of that which calls itself modernity”
--> insurgent: is an elitist --> he pushes difference to its extremity (<-- i do that!)
*the postcolonial arguments continue ti operate within a domain of critical theory that is always articulated from the space of dorment self* ==>
1- absolute annihilation of the other (<=~ my kind of paranoia?)
2- acceptance/internalization of the other --> being for-itself to behold the existence of the other but “not to make use of it”
“a freedom fighter [...]
(348)[...notes/sanaan full text.txt]%56[...]s for whoever breathes them. The question of what happens for the immediate circulation/navigation of the self at the center of that room, the imprint or reverberation that a lone concept holds on this hanging form, the way it inscribes and inflects an inescapable existential spasm (like a serum), is of the highest order for our project.
*on Levinas
Levinas's concept of otherness --> its theoretical production is articulated from the ditch of the historical self in modernity (part of the Western philosophical tradition) [...] entrenched within an enlightenment discourse that cannot conceive of a self without mediation through a formulated other =/= *otherless subjectivity*
-Levinas's principle goal is to repair the totalitarian self and not to explore the otherworldly powers of the other --proving--> ***something that might fix the master***
==> self is to be redeemed by otherness, made well by otherness, made sane by otherness ==Mohaghegh==> the other is never entitled to just walk away and seek its own external dominion
the other possesses (the talent of) infinity ==> ther other's responsibility is to dispense that infinity ==> ethics (not permitting the other leaving the situation)
***why is the other never allowed the right to isolation, solitude, hermeticism, anticommunalism, or misanthropy?***
it has become frustrating for me to chase these sublime phantoms (of the impossible, the unthinkable, the unknowable) drifting into incessant negative theologies... --?--> self always sees itself as that which it is not =/= (ontological differential of) the earthly dehumanized Eastern subject, the one with a staunch existential verifiability, the one whose trachea or fingertips might be severed by five bullets around the corner, the one who plays with mortal stakes and states of emergency on daily basis, the one of famine, war, or occupation
rapid evacuation
agility
velocity
dexterity
third world subjectivity must transmit itself through the affective matrix of radical coldness
Nietzsche and Sartre locating their own becoming-frigid within the realm of otherless individuation, neither hesitate to look at Eastern corridors
insurgent becomes the writer of (Manning's) impersonal event
touchstone of a rare immunity and a weapon
to evoke the anxiety of the audience (-Hoda?)
“kill him” --> shortening of language to mirror the contradiction of being : most horrifying manifestation of formalized coldness. not just the license to kill, but the mechanistic invocation of the license
the ‘what has always been’
eternal war
همیشه اینجوری بوده --> proposition of the insurgent stoicism یاغی رواقى [~ a self-without-other: has experienced firsthand the detriment of othering, @Foad]
[...]
(349)[...notes/sanaan full text.txt]%56.2[...]f is to be redeemed by otherness, made well by otherness, made sane by otherness ==Mohaghegh==> the other is never entitled to just walk away and seek its own external dominion
the other possesses (the talent of) infinity ==> ther other's responsibility is to dispense that infinity ==> ethics (not permitting the other leaving the situation)
***why is the other never allowed the right to isolation, solitude, hermeticism, anticommunalism, or misanthropy?***
it has become frustrating for me to chase these sublime phantoms (of the impossible, the unthinkable, the unknowable) drifting into incessant negative theologies... --?--> self always sees itself as that which it is not =/= (ontological differential of) the earthly dehumanized Eastern subject, the one with a staunch existential verifiability, the one whose trachea or fingertips might be severed by five bullets around the corner, the one who plays with mortal stakes and states of emergency on daily basis, the one of famine, war, or occupation
rapid evacuation
agility
velocity
dexterity
third world subjectivity must transmit itself through the affective matrix of radical coldness
Nietzsche and Sartre locating their own becoming-frigid within the realm of otherless individuation, neither hesitate to look at Eastern corridors
insurgent becomes the writer of (Manning's) impersonal event
touchstone of a rare immunity and a weapon
to evoke the anxiety of the audience (-Hoda?)
“kill him” --> shortening of language to mirror the contradiction of being : most horrifying manifestation of formalized coldness. not just the license to kill, but the mechanistic invocation of the license
the ‘what has always been’
eternal war
همیشه اینجوری بوده --> proposition of the insurgent stoicism یاغی رواقى [~ a self-without-other: has experienced firsthand the detriment of othering, @Foad]
(the rant, the taunt متلک, the insult فحش, the battle cry)
axis of eternity, middle eastern recourse to an original circularity of things
a concept of time as pure circle (from medieval mysticism)
=/=
deconstruction's uncanny
psychoanalysis's trauma
[a technique i use in my lecture-performances, i work reverentially = reverie + reference] --> could be helpful for Eszter
*(colorfulness ==> entanglement)*
the ligature (خط پيوند)
the outliner
unimagined destiny
(little freedom called) curiosity =/= alertness (<-- freedom of nerves)
(my problem with the) discourse of the trace (=/= heritage, tradition studies)
“let's leave a trace” --> you create your own kind of starting from yourself. [...]
(350)[...notes/sanaan full text.txt]%56.2[...] plays with mortal stakes and states of emergency on daily basis, the one of famine, war, or occupation
rapid evacuation
agility
velocity
dexterity
third world subjectivity must transmit itself through the affective matrix of radical coldness
Nietzsche and Sartre locating their own becoming-frigid within the realm of otherless individuation, neither hesitate to look at Eastern corridors
insurgent becomes the writer of (Manning's) impersonal event
touchstone of a rare immunity and a weapon
to evoke the anxiety of the audience (-Hoda?)
“kill him” --> shortening of language to mirror the contradiction of being : most horrifying manifestation of formalized coldness. not just the license to kill, but the mechanistic invocation of the license
the ‘what has always been’
eternal war
همیشه اینجوری بوده --> proposition of the insurgent stoicism یاغی رواقى [~ a self-without-other: has experienced firsthand the detriment of othering, @Foad]
(the rant, the taunt متلک, the insult فحش, the battle cry)
axis of eternity, middle eastern recourse to an original circularity of things
a concept of time as pure circle (from medieval mysticism)
=/=
deconstruction's uncanny
psychoanalysis's trauma
[a technique i use in my lecture-performances, i work reverentially = reverie + reference] --> could be helpful for Eszter
*(colorfulness ==> entanglement)*
the ligature (خط پيوند)
the outliner
unimagined destiny
(little freedom called) curiosity =/= alertness (<-- freedom of nerves)
(my problem with the) discourse of the trace (=/= heritage, tradition studies)
“let's leave a trace” --> you create your own kind of starown kind of starting from yourself. you have no ancestors and your roots are in your footsteps
(it is never my concern how to leave a trace. rather, reading the fubar that is left by others for me to read)
(contemporary colonialism is tentacular)
contemporary colonialism with its *clash of civilizations rhetoric* [~=>? multiculturalism] =/= ancient warlords and dynasties (--Foucault showing the difference between a medieval monarch’s beheading of a subject and the self-regulating disciplinary apparatus of the modern state) }<-- they don't get it: Middle Eastern response of Adonis, Darwish, Shamlu, Hedayat, and others. that is, to perceive modernity as the manifold extension of an eternal atrocity
the problem is those who have no patience for either concepts of “the world” or “the historical”
(eastern insurgent has been:)
•technically innovative
•epistemologically and ideologically distinctive[...]
(351)[...notes/sanaan full text.txt]%56.2[...]temologically and ideologically distinctive
•existentially grounded in the waters of ‘what has always been’
Mohaghegh making a link between Hassan Sabbah and Ahmad Shamlu:
•Sabbah: leader of the Ismaili assassins and keeper of their Nizari fortress at Alamut: that he was said to have never left his inner quarters [the library, courtyard, or bedchamber] for thirty-five years except twice to stand on the rooftop and look out beyond the mountain --> this is the worldview of the eternalist at work. He participated in ‘change,’ manipulated them toward fatally constructive ends even, but did not honor these developments as a journey of any substantial kind.
[flash forward a thousand years...]
•Shamlu: same attitude: when he was asked to comment on his country's most recent uprisings offered the following metaphor: he said to think of the event as when a man who is sleeping on one side of his body for most of the night begins to ache and so rolls over to his other side and continues sleeping --> the movement is not sufficient as to prove impressive
(Mohaghegh stresses in postmodern Middle Eastern thought:) the prominence, variability, and magnification of the willing subject
-Foucault's early outright support for the Iranian Revolution of 1979
-Baudrillard's theoretical flirtation with Islamic terrorism
-Badiou and Zizek's dazzled looks toward the Arab Spring
}--> they mistake fireworks for explosions, and ill-equipped for such far-off archaeological digs
internal saboteur
heritage of deconstruction:
•parody
•parasitism
•mimicry
Rumi points to those madmen who would wash their wounds in blood
... we are no longer interested in the face of the other but only the other's defacement
the destruction that cleanses
the rabidness that is a precipice
(what i am learning from Shahrzad, i wish and my work has been always about the ways of learning: ****to buy my people time to think and breathe in other directions****)
an eastern step: to make language peripatetic (salek سالک wandering from place to place on foot [why not make it to the Wonderland's Alice?]) ==> (a non-regimented) textuality within a body that charges --> *uncivil incarnation*
*killer's freedom*
freedom
-Heidegger: (massive difference between) a self-automating freedom that one attains via a borrowed sacred (handed-over, Frankenstein) and a hard-won-freedom attained through the rending-apart of a closed world (through the intractable سرپيچی)
-Sartre: a self-conscious authorship of the world, condemned to a certain responsibility before the event of one's own existence [--> the problem occurs when someone made it their task, duty, or entertainment to compel the other to experience such f[...]
(352)[...notes/sanaan full text.txt]%56.3[...]h freedom]
-Nietzsche: ‘freedom = exclusive gift of the enemy’ ~ ‘respect-for-life = euphemism for death’ [life (if it has worth) is meant to be disrespected, contested, and hounded] --> ‘insurgent = warrior’(<-- the substance remains the same)
Adonis: “don't come closer, the wound is nearer than you / don't come closer, the wound is more beautiful than you” (@Hoda, Ali )
ancillary فرعى کمکى, تابع, مستخدم بومى --> کلفت
avarice حرص
affective overreaction <~=-> radical coldness
**literal**
western inability to understand the turbulant reaction abroad --> loss of the power of the literal (--> *democracy depends and works with the literal*:)
literal has given way in the west to the transference of image, language, and thought to a purely representational or metaphoric domain (to talk about things, but not speak the event itself)
“one cannot grow angered over a film, sculpture, treatise, or drawing (or a dance), then one also cannot experience captivation with a film, sculpture, treatise, or drawing” (Mohaghegh)
[yet the literal is sneaky in that is always decontextualizes, it vibrates and swings so conspicuously from its point of origin]
(old Marxist, anarchist, and postmodern critique: ‘hyper-mediation + technological diffusion ==> obliteration of the sharpness of the senses in modernity’) =/= loss of the radioactive potential of the world of appearances --> *rabbit chaser* [a mask that i am invested in,] a middle eastern existential cost at stake : the myriad and triggers that alone make possible the descent into Alice's Wonderland--the child chases the the white rabbit(~a partial flashing image) without real thought to its enigmatic reasons or destinations (“why and where is he going?”) Alice (like Janina) is only consumed by his color, speed, movement, and nervous incantation افسون of lateness*** (--> metaphorology of “depth” in east)
code of urgency: “mean what you say and say what you mean”
a (monumental problem or) discord in the West between: saying (or showing in terms of images) and meaning () }--> problem for the propensity of acting, running, hungering, wanting, and living itself --this-is-why--> most groundbreaking ideational products in the West often fail to penetrate enough to excite or instigate (the avant-garde can not longer shock [--> bankruptcy of the contemporary artists in europe]) =/= in the East: 1400 year mythologies can still provoke hysteria and radical fever }<-- a scary difference***!!
*the visual, the auditory, the spiritual, the philosophical are still fulminating currencies of animation in the context (in the East --> that is why most art theory and conceptions don't apply to everywhere at the same time. values of European contemporary art scene don't fully dig the notion of art in middle east)
[...]
(353)[...notes/sanaan full text.txt]%56.4[...]ot a civilizational reality <-- the enemy is authenticated
(-he makes a very bad move: relocate the structural site of resistance to somewhere outside the walls of the university)
*Al Ahmad's orchestration of degrees of cultural estrangement --into--> a tone of nationalist triumphalism ==> ***vanished premodern subjectivity to be restored*** (<-- i have to be careful with this)
-[that] the colonized intellectuals and political officials participate together in the eradication of third world heritage
-agents of foreign ministries: orientalists, ambassadors, advisors, who write hideous scrolls when they have finished their assignments that say “yes, you have the head of a lion and the tail of an elephant” (--> is this also close to my account of Olearius?!) ==> *devitalization* ==> *damaged subjectivity* + an *alternative historic consciousness* }==> hostile tenant of the before-this [=/= i work on an alternative queer]
(cyclopean view) Al Ahmad's dismissal of media: he is unable to see it as anything but a promoter of infinite pacification --> media =/= local
(a civilizational dichotomy ==>) portray media as abusive of islamic tradition
**rhetoric of endangered cultural subjectivity**
disappearance or extinction of one's own rightful place within the world (<--~~ will to hegemonic mastery)
*(Al Ahmad deduces Chomsky on a global-imperial scale -->) the operation of the media can not be divorced from objective systemic violence : media = instrument of bourgeois valuation
Shariati: existentialism + leftism + islamism
[islamic anticolonialism + neomarxist critical theory (of Frankfurt School)]
(presumed) deterioration of global consciousness + industrialization onto the stage of world history
-homogenized mass --> emergence of automation : an objectified and self-activating process wherein the subject becomes an instrument
“impersonation of the machine” <--Adorno--{totalitarian seizure of consciousness + devastating effects of instrumental reason}
Shariati's writing:
•the third world subject embraces the false consciousness
•self-inflicted cultural betrayal
•predatory-parasitic operation of the colonized imagination }-->
*defilement of the “what once was”
*the elevation of the indigenous as representative of an authentic return
==> ***past as antithesis to the present*** <-- transcendental signified of a precolonial subjectivity [<-- how not to do that while visiting heritage sites such as ajayeb?]
Shariati's defense of the non-western world --> manufacturing an exaggerated imagery of its *now lost grandeur* ==> (its former) essential identity-status
-->{what would Lacan's mirror stage say about this? [--> ‘sudden realization of a complete (specular) image of self =/= infant's primordial sense of her fragmented body’ before it is objectified in the dialectic of identification with the [...]
(355)[...notes/sanaan full text.txt]%56.6[...]>
•Khomeini <-- Marcuse (one-dimensional society, that promote a false consciousness which is immune against its falsehood)
•Khomeini <-- Chomsky (how superficial happiness can function as a detraction from the adverse effects of an alienated condition) [<-- Marxist tradition of the “serious” (=/= unreflective state) @Foad, “let everybody be crazed about professional sports or sex scandals or the personalities and their problems --> *consumption becomes ritualized*]
•Shariati <-- Jameson (theory of the “ever-new but always-the-same” within the theatrical operation of political economy)
•Al Ahmad <-- Adorno (skeptical prophecy)
•
}==> principle of utopian potentiality
centers of corruption
pleasure-houses
makeup
games
alcoholic beverages
luxury goods
Marxist tradition:
the underground aesthetic is quickly transfigured into a mainstream aesthetic --always--> in the hands of an authoritarian elite (<-- in apass with Leo we were talking about this)
جنبش mass aesthetic fears becoming official سازمانی
...based on exposing the damage of the global-becoming-local
Al Ahmad traces this “transnational hypnosis” to economic origin (<-- Ali )
(Mohaghegh's judgment on iranian anticolonial ideology:) its ineptitude Ungeeignetheit in realizing the myriad variances that render any medium riddled with paradoxes--derives itself from its concurrent inability to observe the possibility for different subject-positions within the third world
omnipresent deception of modernity
(aesthetic radicalism [ X ) political resistance]
“X” --> limited anticolonialism
(Mohaghegh on)
-Mehrjui's The Cow, offers a moving allegorical journey into the psychic turbulence of a peasant confronted with the obliteration of his premodern world (and thus becomes his lost animal)
-Naderi's Man with a Gun, depicts the material avarice that has overtaken local configurations in the wake of nascent capitalist formations to such a drastic extent that it gives rise to a well-digger's being cheated of his life savings
-Kimiai's The Deers, ...
}--> strong consonance with the anticolonial ideologues (examined thus far)
...caught up in your prose
on Sa'edi’ short story “Dandil” [--> grotesque cultural disaffection of the masses within Sa'edi's Dandil]
-depicting the horrors of daily life within a semicolonized atmosphere of a red-light district of a northern Iranian city
-there is an imagery of closure and suffocation
(Sa'edi revealing:) the material despair of a colonial condition leading (in high speed) to the entropy of cultural-individual ethics
under the overwhelming weight of tangible misery
--cognize--> the immediate material urgency of the third world[...]
(356)[...notes/sanaan full text.txt]%56.7[...]dayat's The Blind Owl variants of a “will to chaos”
middle eastern avant-garde's vision of the writing-act --sketching--> a fugitive postmodern map of escape from its grasp
[in] moments of great social disorder
==> secret societies, iconoclastic trajectories, a type of consciousness that perceives the catastrophic-apocalyptic hint at each turn
(how an eastern or third world vanguard characterize itself in the heart of major historical tremors:) [listen to their *tone of aggression*:]
Nima: “with my poetry i have driven people into a great conflict; good or bad, they have fallen in confusion; i myself am sitting in a corner, watching them: i have flooded the nest of ants”
Forough: “all those who are involved in creative work have as their motive ... a sort of need to confront and struggle with annihilation”
Shamlu: “the children of the depths,” “the children of the storm,” “the horsemen,” “the bold ones,”
>
--> definition of the poetic world as a protosectarian space
رابطه مریدی مرادی
دار و دسته
قبيله
(Ali, to a subculture of) persecuted and endangered
==> peripheral narative (marginal leadership) become a force of intrigue and seduction (among iranian youth)
-how did poetry respond to historical events of atrocity and transition
-did the poets understand themselves as resembling a mystical, criminal, mercenary, or revolutionary edifice?
amorphous, obscure, versatile (thinkers and writers launching an intellectual-existential offensive against the disenchantment of the modern age)
along archetypes:
•power
•hostility
•banishment
•solitude
•desire
•sacrifice
contradictory experiences of the modern cityscape of the middle east --> at once a site of:
•autocracy and insurgency
•concealment lment and detection
•connectivity and alienation
•integration and crumbling
•gesticulation and idleness
Setareh's topics:
experiences of upheaval, hysteria, sabotage, collective suffering
--> Sana's topics:
existential-spatial understanding of questions of cruelty, betrayal, torment, annihilation
(poets finding themselves consumed with) the distinctive emergence of “the martyr”:
[-]Akhavan writing/witnessing at the time of reterritorialization of urban space during Mossadegh era: the subdivision of streets, districts, and neighborhoods into dueling sectors of power and resistance.
Akhavan's lament in “Winter”
disenchantment, bitterness, semiotic disorientation
touch = final sensory prism
Akhavan's task: to protect the domain of radical individuality (==> Ali's subjectivity)
(Mohaghegh asking:) *is the artist charge a mere diguise of influence and [...]
(357)[...notes/sanaan full text.txt]%57.1[...]ed behind those iron bars, and now acquainted with the gleaming tools and instruments of the guards and royal executioners? for Baraheni, the answer seems to rest within a literary turn toward the arsenal of vulgarity, where language is forced to howl and curse again, to match the shock treatment and flagellation (شلاق shalagh) ==>
1. to unveil the degradation and depravity of power, to show it as unbeautiful and disgusting in its most bude form
2. to wage some reciprocal hate against power, to maximize the rawness of what is happening
[-]Shamlu's (dead-end) sightings of public execution and secret police night-raids of 1979-81
(Mohaghegh describing islamic state of iran through Shamlu:) a new iteration of revolutionary terror, millenarian clerical establishment that foresees self-congrave a feverish certainty across every corridor of urban reality (=/= conservative disposition of an ordained Shah seeking to keep his domination,) the vengefull return of a long-suppressed counterabsolutism that has been waiting anxiously for its chance to unleash and envelop a national identity in its now-seething ideology
-bringing the celestial abstractions of a faith crashing down into tangible existence --> they must ***sew, lash, and brand their righteous-ecstatic modalities into awesome materiality***
the vocabulary of: the prophetic, the messianic, the inspired, the sacred
}--> *Shamlu's avant-gardism had always led him to experiment with rotating styles of folkloric ballads, rebel anthems, existential meditations, doomsday rants, elegiac oration, children's lullabies --into--> (a singular blast of an) account of a devastated urban space that moves somewhere between legend, omen, song, myth, fairy tale, and war cry [--> Shamlu responding to an islamic revolutionary ideology that had enlisted its own alchemy of proclamation, lethal consortiums of drives that fuse the most savage, the most medieval, the most modern, and the most postmodern]
•being coming completely seized beneath the density of revelatory vision
•the ultra-alertness and insomnia of pure anticipation : a calculus of assurance that ‘they are coming’ --> omen
Pasdaran: the unpredictable and insatiate arc of extremity of a paramilitart coalition
=/=
SAVAK: formulaic technocracy of a scientific approach to persecution, extraction, and confession
Pahlavi monarchy: the administrator of urban violence was part amateur, part pseudo-scholar, part civil servant, part serial killer
=/=
Ayatollah theodracy: the administrator of urban violence was part vigilante, part crusader, part cult member, part thug
--> poet must epitomize the last unequivocal administrator of urban violence
does writing have a redemptive (=/=? reparative) function?
the author would necessarily venture to rescue something profound (from the sta[...]
(358)[...notes/sanaan full text.txt]%57.3[...]ss* (interlacing experience + thought + desire) effectively disbands the Marxian hierarchy of true and false consciousness by virtue of its dissolution of all paradigms of historical “reality”
nowhere-zone between desolation and the everything --> experiential anarchy ==> the poet/artist (~= X-Men: Apocalypse film supervillain character watching the news of last millennia on TV) stands as the incarnation of history's redemption, saving it from itself, and therein bringing into perfect totality the fusion of the self, the aesthetic, and historical Being
historicity of the object
historicity of the subject
critical reason =/= instrumental reason
‘aesthetic depiction of reality =/= objective truth of its operation’ --> journalism
(“[*]artist: a creativity independent and existentially self-sufficient entity standing somewhere beyond the matrices of historical circumstance” =/=) Adorno:
1. artwork can struggle to engage directly with the moment ==> find itself invariably entrapped by the artificial presentations and camouflages of the obscenity it challenges ==> “permit the monstrosity of modern society to emerge in full clarity from the phenomena masking it” [--> an epic ==> freezing the dialectic in a rigid back-and-forth of monolithic polarizations and exaggerated narratives of good and evil]
2. delusion of art's distance from the everyday [--> to resurrect the archaic phantom of sovereignty amid a world of unavoidable mechanistic interconnections]
}==> artwork attests to a *fictive template of freedom* clinging to the *delusion of its righteous self-determination* ==> ***a mimetic intercourse between art and historical life*** [<-- this is most desired from artists today]
Adorno's premises (--> “progress”):
•unabashed use of the universalizing abstraction of “humanity”
•detrimental reconfirmation of a world-historical process inagurated by the alliance of enlightenment epistemology and the commodity form
}==> Adorno's paranoiac tone (of infection, contamination, threat) ==> rhetoric of false and true consciousness ==> proclivity (تمايل طبيعى به چيز بد) for perpetual judgment and truth-seeking
--(enlightenment pathology)--> grand theories of degradation and decline about whenever Adorno delves into critique of the world [--> habit of most of my friends and artists...] ==> (purist theology of negation) ***reverse-messianicism*** (~= “he can do nothing” هیچ کاری نمیشه کرد، همیشه همینجوری بوده)
}=/= chaotic engagement (with the questions of art, history, self)
Adorno's dedication to the Marxian perception of historical Being as an intrinsically teleological functioning ==> his intense cynicism
=/= Schopenhauer's pessimism
=/= Nietzschean intervention of *treating history as metaphorical illusion*, [*]history: a hallow significatory[...]
(359)[...notes/sanaan full text.txt]%57.5[...]an influence, to address) the indeterminacy and illogic necessarily associated with a chaotic world
(for Nietzsche:) positivism = historical subjectivity's fictive interiority --leads--> decadence of a will to truth, attributing to events a rational look by fixing them within universalizing patterns of signification
Nietzsche: “it is precisely facts that do not exist, only interpretations” =/= fraud of the historical ==>
•Platonic idealism
•messianic grandiosity of the Hegelian world-historical process
•
•*rational historicism: a discursive phenomenon indispensably linked to enlightenment epistemology and its overriding drive for world-mastery*
}=/= explosiveness of a chaotic universe + experiential immediacy of this creative-destructive effusion نشد
Nietzsche's The Birth of Tragedy (seemingly) a study of the pre-Socratic culture of Dionysian ecstasy --but--> a self-projected hallucination of antiquity ==> *theme of history as subjective dreamscape* (--> my way of working historical ajayeb is Nietzschean[?])
-in Human, All Too Human, Nietzsche wages an archaeological assault against the composition and enforcement of moral and metaphysical (from religion to law, discussion of the ascetic ideal and the origin of ressentiment and slave morality)
misunderstanding of “the will”
Nietzsche's skepticism (is his a priori) --> the link between chaos and a certain poetic evocation
*monumental*: seeking out heroic episodes from the the past as examples of imminent قريب الوقوع greatness within the present and future (resurrecting examples of nobility) <-- an ethos behind which large-scale causes are mobilized (+ antiquarian ~=) [*]archive: a harmless reverence for that which has elapsed, leading largely to a compulsive preservation of faded events for no other purpose than that of ensuring their permanence in memory
=/= [*]critical: the courage for insurgency and disavowal of historical legacy*** ==> realization of an alternative counterfuture in the present
“He is blind to everything behind him, new sounds are muffled and meaningless though his perceptions were never so intimately felt in all their color, light and music, and he seems to grasp them with his five senses together . . . His whole case is most indefensible; it is narrow, ungrateful to the past, blind to danger, deaf to warnings, a small living eddy in a dead sea of night and forgetfulness. And yet this condition, unhistorical and antihistorical throughout, is the cradle not only of unjust action, but of every just and justifiable action in the world.” --> sounds like one of my masks “the sleep-walker”
in Hedayat
nihilistic absurdist approach to both metaphysics and society
distancing himself from the symbolics of divine authority
forsaking empty promises of metaphysical longing
consciousness rushes to disguise and camo[...]
(361)[...notes/sanaan full text.txt]%57.7[...]sh the unchained terrain of neo-fantasia into the claustrophobic region of socalled reality
این همه سودا است to return with fascinated sockets to the world-as-illusion
chaos in حکایت باخه و دو بط in Kelile Demne --> history: the myriad series of spectral constructs by which subjectivity comes to be constituted as an ordered entity
chaotic desire --> a temporary pact with radical aloneness --> Hoda
=/= homogenizing abstraction of “human”
(Foad, Hoda, Sartre's) exilic disposition, always alone, always apart
tranjective frenzy
to come down from the mountain and infest the back-alleys --> wtf!
deterritorialization one's owb footprints --> identitatian technologies
@Shervin commission the wanderer: a nameless eyeless character sitting on the outskirts of a wasteland in conversation with his own shadow --> (beyond time and space) as a gesture toward discarded worlds without clocks or maps --> *the will to aimlessness*
(Hedayat in The Blind Owl) “I had no idea in what direction I was going [...] I did not care whether or not I ever arrived at any palce”
Mikhail Bakhtin --> art for iranian artists = (carnivalesque) a site that grants the right to understand, the right to confuse, to tease, to hyperbolize life; the right to parody others while talking; *the right to not be taken literally*, not ‘to be oneself’ [...] the right to rip off masks, the right to rage at others with a primeval (almost cultic) rage--and finally, the right to betray to the public a personal life, down to its most private and prurient little secrets
Baudrillard: the real is no longer possible ==> illusion is no longer possible ==>{impossibility of rediscovering an absolute level = impossibility of staging illusion}--> hollows the inability of existence to escape its own fictive composition (=/= epistemologies of repair, reading, weaving, etc.)
(Hedayat's) techniques of stealing from the reader the most basic hermeneutic device of distinguishing between imaginary and the actual --> Hoda, Ali
***annihilation: ontological death ==> death of ontology***
زنده به گور buried alive, an unmediated experiential sensitivity to the randomness of existence
***chaotic imaginary =/= tyranny of historicity***
--> ahistorical figure, having traversed the borders of language, humanity, time, space, and reality --> Foad's poem (--> world as endless becoming or nightmaze) =/= historicized existential experience (folloing only two distinct path, of subject and object)
*philosophy = learnign how to kill* (=/= Socratic-Platonic versoin of “philosophy = learning how to die”)
Hedayat straying beyond signification, mortality, and ontological or phenomenological framing =/= my work with ajayeb
([why?] many artists do that) ***t[...]
(362)[...notes/sanaan full text.txt]%57.8[...] other names:)
•underground movements
•secret societies
•forbidden associations
•cult gathering
•*artistic circles*
•urgan gangs
•rebel cadres کادر
•terrorist units
•
**(its forms:) they banish themselves and plan their hostile-ecstatic return to the surface:
•revolutionary
•criminal
•religious
•mystical
•magical
•military
•*avant-garde*
•
**(its conceptual coridors:) each fuses the minimal (elitism) and the excessive (universality):
•delirium
•murdur
•hallucination
•whispering
•doom
•
}<=~ ***the self-chosen against the world***
(“we” is the electric compartment of the sect. the sectarian channels the alarming vibration of the “we"--the one who becomes many)
*evil: a force of liberation, beauty, complexity
Ali's microhostilities (on me, the way he tells)
*guided by dislike*
(*terminal Intimacy*: definite concept of friendship:) “they will all die for one another" = "they will all kill one another”
“the sect occasionally allows the opening of the closed circle, reforming as a stright line that penetrates the world of others” --> (a phantom) *imperative to entirity*
sectarian language: the author cages the reader (in each verse)
sectarian animism ==> paranoiac dialogues:
•language of things (communication with the inanimate)
•concert with sacred beasts (oracle, snakes, animal spirits, etc. **the uncooperative figures of nature**)
•warnings of extraterrestriality (those of faraway sentience)
•murmurings of superstition (man, fate, chance, fifth column[= the group who undermine a larger group from within])
hiding as mission --> dissimulation & hollowing
sectarian lives by code, but cannot be deciphered or analyzed* --methodological--> leaves one undetected (--> assassins who are inflexible, precise, and systematic to the highest degree, and traceless for this very reason)
...they remind of the ungovered body, the accidental, and death
xxxxx 280
...................................
(Mohaghegh's work on the middle east in his book) it is ***a theory that does not speak for ‘the East’(= a construction) but rather *an East*(= a radical illusion)***
-it offers careful insight into singular, distinctive episodes of thought and writing in the Middle East (and to explore their relevance across the topology of world thought at large)
-the fractal nature of his four separate subject-positions point to the *exceptional diversity and heterogeneous makeup of Middle Eastern cultural imaginaries*
...the insurgent carries a hundred masks within one, the poet a h[...]
(369)[...notes/sanaan full text.txt]%58.1[...]to transformation
=/= riot crowd (open fever and pulsation always searching out new formulations, *new exteriorities* to traverse ==> remains restless, agitated, insatiate)
•community eventually ofers abstract representation of their lived experience (**becoming symbolic**) =/= riot crowd remains material, visceral, a carnavalesque sensation, and therefore formless [--> Elen's response to apass offered “community"]
(with the intention of it lasting, *nothing deserves to stay “as is”* [?!])
*stale archetypes of the collective knowing subject (“they”)*
problem with ‘periphery’
***deadly and deathly delusion that there is a “within”***
-the periphery in its own removed site it circumscribes a sacred boundary
--> exilic consciousness
-interior sense of belonging: remaining an outsider event --> using treachery for the sake of vitality [~~>? Elen's *playful betrayal* (in apass environment) to emerge (and inflect) herself at will]
what makes the exile (=/= the knowing subject) more fascinating is that *it does not need to exist* (--> the ‘need to exist’ lies at the root of the knowing subject's violence)
the community is desperate to exist ==degenerates==> into totalitarian declaration of its rights; obsessed with constructing mythologies of presence (and being represented)
=/= the exile (the animal, the child, the shadow, the monster, the machine, the thing, the contagion) carries none of the anxiety of ontological authenticity. they come and go, as impersonal, nameless, metamorphosing creatures, never too long in the same place, always with some *new game* or *secret to pursue*
communities --> distinctly humanist : importing a kind of micro-universality --> ladem with oppressive suggestions of an inborn ethical obligation (originally from the enlightenment) ==became==> source of judgment ==> taxonomies of power ==> disenchantment, alienation, genocidal playback
Mohaghegh suggests the always social logic of community formation is toxic, “the death sentence to its mutability and actual freedom” --> to avoid the “trappings of a social framework, with its false codifications of ethical responsibility, and seek more elusive pathways of dialogue and juncture” (--> i am not sure about it, this could be also problematic)
...................................
[title]
**chaotic topology of imagination**
Ali's constant antagonism (in his work and in his speech acts)
Mohaghegh's use of “third-world authors”
they write the unnamable --&--> execute a vast becoming (of devastating scale and proportion)
to place these authors in immediate exchange with “western” thought --> to allow for a toxic, فرسایشی abrasive confrontation that reveals the outstanding distance from such conventions of knowing [--> my work is about this, to visist (visit + r[...]
(370)[...notes/sanaan full text.txt]%58.3[...]g subject (“they”)*
problem with ‘periphery’
***deadly and deathly delusion that there is a “within”***
-the periphery in its own removed site it circumscribes a sacred boundary
--> exilic consciousness
-interior sense of belonging: remaining an outsider event --> using treachery for the sake of vitality [~~>? Elen's *playful betrayal* (in apass environment) to emerge (and inflect) herself at will]
what makes the exile (=/= the knowing subject) more fascinating is that *it does not need to exist* (--> the ‘need to exist’ lies at the root of the knowing subject's violence)
the community is desperate to exist ==degenerates==> into totalitarian declaration of its rights; obsessed with constructing mythologies of presence (and being represented)
=/= the exile (the animal, the child, the shadow, the monster, the machine, the thing, the contagion) carries none of the anxiety of ontological authenticity. they come and go, as impersonal, nameless, metamorphosing creatures, never too long in the same place, always with some *new game* or *secret to pursue*
communities --> distinctly humanist : importing a kind of micro-universality --> ladem with oppressive suggestions of an inborn ethical obligation (originally from the enlightenment) ==became==> source of judgment ==> taxonomies of power ==> disenchantment, alienation, genocidal playback
Mohaghegh suggests the always social logic of community formation is toxic, “the death sentence to its mutability and actual freedom” --> to avoid the “trappings of a social framework, with its false codifications of ethical responsibility, and seek more elusive pathways of dialogue and juncture” (--> i am not sure about it, this could be also problematic)
...................................
[title]
**chaotic topology of imagination**
Ali's constant antagonism (in his work and in his speech acts)
Mohaghegh's use of “third-world authors”
they write the unnamable --&--> execute a vast becoming (of devastating scale and proportion)
to place these authors in immediate exchange with “western” thought --> to allow for a toxic, فرسایشی abrasive confrontation that reveals the outstanding distance from such conventions of knowing [--> my work is about this, to visist (visit + resist) these sites of critical encounter and embed them in my performative acts ==> to provide/produce a condition in which a non-antagonistic critical encounter between the “Western” order of knowing and the chaotic textualities of “Middle East” is possible]
epistemic warfare (~/= my ajayeb)
masks of an impersonal nightwalker consciousness
madness
hallucination
amnesia
becoming a faceless engraver
their explicit conceptual elements:
•burial --> bli[...]
(371)[...notes/sanaan full text.txt]%58.3[...] not left standing
no dynamics of meaning-formation solidified
no acculturation (~ integration) of the reader is embarked upon
no (de)codification successful
all techniques of truth-telling must fail
--> refusing the closure (of a whole [subject/person])
its own raw self-refracting (textual event) --> *forever refracting itself* (--> is refractive writing/thinking really useful for iranians today?)
-transparently nebulous vision of darkened vantages
[Reza, Setareh, Ehsan, Foad, Hoda's conceptual register and incorporating themes:]
annihilation, rage, ecstasy, madness, deception, apocalypse, desertion, contagion, eternity, the shadow
imperative to restlessness
writing-act as inherently antagonistic
borders of subjectivity:
•dominant ideologies of history
•conspiracies of identity
Foad's poem “farar”
textual experience as a prism of subversion, innovation, and becoming
•hardened instinct for ruin kharabat خرابات
•fusion of:
◦appearance & disappearance
◦tragedy & delirium
◦creation & destruction
•(unsteady condition of the writing-act [unpacks itself without origin] where) *nothingness & excess* tangle
bluring of possibility and impossibility
to compose an affective universe without recourse to the myth of origin (*?) ~= to express a singular voice without access to a name
his literary-poetic mosaics
tracking the chaotic imaginary
(subjectivity's) disassociation from the world --> Hedayat's The Blind Owl (<-- an overreactive consciousness?)
*one that owes nothing to what came before*
a consciousness once held hostage
*carving inward and then assuming a combatitive stance*
ever quickening its velocity, only then to exhaust its force and vanish as if exorcised into breathlessness (--> what is this body?) -->{ persistent injury --> chronic wearing-down ==> subjectivity is overcome : *acceptance of cruelty* (=/= death wish) : raising the stakes of existential experience by transmitting the authorial self beyond its own limits and toward its chaotic possibility (=/= death wish)
annihilation epitomized as instance of vicious travel*** --> ?!
thought-scarring affect
(radical modification of consciousness:)
•Kierkegaard: “I die death itself”
•Bataille: “he who does not ‘die’ from being merely a man will never be other than a man” ~~--> Rumi's bemirid بمیرید بمیرید
•Nietzschean call for an experience of the end: “from love of life, one should desire a different death: free, conscious, without accident, without ambush”
•Cioran's futurity that would “let all form become formless, and chaos shwallow the structure of the world in a gigant[...]
(372)[...notes/sanaan full text.txt]%58.6[...]on with the need to create a literary language --> specificity of lived experience
*narrateur enfant*
narrator distorting and simplifying my experience
“burning with a silent and stubborn multitude”
...................................
Mishra
[the evidence of Europe's advantages -->] an expression of europe in terms of a 19th century progress, which has been be increasingly hard to refute:
place of West in the avant-garde of progress <== manifold achievements of technology, constitutional government, secular state and modern administration <== (a separate and
distinct ‘nation-state’ <==) American and French revolutions
}--> unable to assess by Muslims? ~~?--> the tale of the bewildered Asian:
•dast-e gheyb دست غیب divinely ordained dispensation
•dast-e taghdir دست تقدیر mysterious workings of fate
•charkh-e ruzegar چرخ روزگار cyclical rise and fall of political fortune
•uncreative dynastic rulers
(=/= organized human energy and action)
cultural arrogance
...................................
paranoia (=/= schizophrenia), an instinct (for the original hostility of the world, name of the world is ‘conflict’ =/= instinctual needs for acceptance and for the assignment of a place)
para + nous (~ out of mind, beside the mind) --> part of the everyday life : when you think you are “somebody” or you have “agency” you are on a small dose of paranoid delusion. {do we always need some dose of paranoia to form critical relations with our current condition?
according to Lacan: *Knowledge (connaissance) itself is paranoiac* --> psychoanalytic treatment = inducing controlled paranoia into the human subject***
*preconditions of all human knowledge is the “paranoiac alienation of the ego”* (ego: a [paranoiac] construction formed by identification with the spec by identification with the specular image in the mirror stage)}
==> high thoughts and abstract thinkers, especially when they believe “nobody understands them”
==> also promotes you to go to forbidden zones, attack sacrosanctities, breaking taboos, take the side of the miserable and the marginalized, that there is something wrong about The World
==> always dissatisfied with the ‘current situation,’ impulse to correct the current situation (... our condition, our situation), and assuming a defensive stance, (in worse case) with a sense of mission, with deep feelings of powerlessness (and depression, sometimes victimization)
}<==> their own psychological security (~ defense against failure and loss; a fact of relevance for obligation)
it is all about ['having’ or owning a] *perception of reality* (==> belief)
to recognize the intentional in the accidental/coincidental
(a paranoid response to intentionality?)
==> imaginary f[...]
(374)[...notes/sanaan full text.txt]%59[...]ent's belief is that if he should improve and become well in the normal sense [if he becomes an individual by separating himself psychologically from her], his mother would become psychotic)
(--Sina--> [*]adulthood: not getting crazy by others [people, pasts, events, objects, etc.] while connecting with them ~ #my definition of storytelling http://ajayeb.net/?q=figuring+out+how+to+inherit)
(a psychodynamic:) ‘desire for individuation ==> drive the mother crazy’ ~ ‘kill the parent ==> really grow up’
Searles's notion of “tends to drive him crazy” (~ schizophrenic) : the initiating of any kind of interpersonal interaction which tends to foster emotional conflict in the other person--which tends to activate various areas of his personality in opposition to one another
maintenance of a functioning ego
•inexperienced or unconsciously sadistic analyst (who makes *premature interpretations*) ==> drive the patient psychotic (weaken the patient's ego to gradually assimilate previously repressed material...)
•stimulate the other person sexually (in a setting where gratification is impossible--for example to behave in a seductive way toward the child) ==> conflict (between sexual needs on the one hand, and rigorous super-ego retaliations)
parental double bind
**simultaneous or rapidly alternating stimulation-and-frustration of other needs** ==Searles==> a disintegrating effect
**chronic pleas for sympathy** --> child's desire and felt-duty to be helpful
Jassem/Sina typically engaging the other in some politico-philosophical debate, in which he talks with machine-gun rapidity expressing himself with a virile kind of forceful, businesslike vigour (while the other feels quite strongly urged to argue some of these points with him, though not being given a chance to say much), while he strolls about on his mobile phone and posing himself physically irrelevant to the other --> when in-fronted with Jassem or Sina, one feels strange (losing your mind, feeling like an insecure child *engaged in such a broadly divided interrelatedness with a parent*) while that feeling appears as simply a ‘crazy’ product of one's own imagination
(is non-verbal interaction always sexual?)
nonsequitur (a typical schizophrenic technique)
(to get free from) the delusion that you had had not one mother but many different ones
a continual unexpected switching from one conversational topic to another without any marked shift in feeling-content is in itself a mode of interpersonal participation which can have a significantly disintegrating effect upon the other person's psychological functioning --> a remark for me in my lecture-performances, i can't cause disintegration on other people's thinking for the sake of art --> *to undermine the other person's confidence in the reliability of their own emotional rea[...]
(375)[...notes/sanaan full text.txt]%59.3[...]arning its conceptual-experiential relations to: time, space, fear, nothingness, desire, death, forgetting, enigma, solitude, sensation, vision, secrecy, monstrosity, the body
night
•[where one] fathoms otherwise
•the time-space of the visionary, the imaginary, the unreal, the unknown, the elsewhere, the outside, the emergent
•[where one] letting fall those droplets of mad and dangerous consciousness
•[where] governing categories of human existence are suspended ==> alternative classifications (banned libraries, archives, catalogs, arrangements)
•
•
=/= light --promises--> a certain stability of Being
those with a pathological need to rule
those with a diabolical impulse to abandon (subvert, reinvent)
those with nothing to lose (desperation)
those with everything to gain (quest)
time of weeping
(mourn, “this should never have happened”) creation as error; being as error
solipsistic cruelty: no longer recognizes itself in anything else nor anything else within itself
[Mohaghegh, prototype harbour, night harbors:]
return of the full moon --> metamorphosis --> werewolf
return of the nightmare --> fright --> dreamer
return of the sacred --> resurrection --> redeemer
return of the curse --> vengeance --> enemy
return of the tides --> migration --> sailor
return of the banished --> hatred --> exile
return of the ancient --> power --> idol
return of the text --> evocation --> messenger
return of the threat --> intimidation --> extortionist
return of the dead --> disappearance --> ghost
return of desire --> obsession --> stalker
return of pain --> infection --> virus
return of the discarded --> waste --> vagrant
return of glory --> vindication --> fighter
return of the scene --> concealment --> criminal
return of dust --> mortality --> creation
return of instinct --> animality --> creature
point of no return --> irreversibility --> lost cause
masochistic skepticism
sadistic truth
(Mohaghegh's) *deception theory*
death of God + death of the Human + death of the Real ==> limitless epochal existential era of lying
existential forgery
ingenuity
deceit
treacherous play
fictive double-crossing
elaboration
(thief's, runaway's, insomniac's, hysteric's, sorcerer's, and other night-traveler's) sensorial orchestrations of the dark intervals
morphologies of the night-traveler:
•the old boat-passengers once placed under enforced isolation
•the exiles displaced from occupied homelands
•the marauding sectarian factions who patrolled city streets each night (darkness = ideology)
•the slaughtered minori[...]
(376)[...notes/sanaan full text.txt]%60.1[...]night <--tied--> countdown* شمارش معکوس
*night <--tied--> disappearance*
*night <--tied--> abdication*
*night <--tied--> dismay* جبن
*night <--tied--> obscenity* جبن
***night --to--> bring the mind elsewhere***
Mirza Kuchak Khan
Jangali
...once the leader of the jungle movement; now the jungle will confiscate him
(tactics of the willed unknown)
inspiration <--> madness
horoscope <--> puppetry
sensitivity to lower-grade intimation ==> gaining of subtle lunatic powers (in the arts as well #feedback):
•slight paranoiac ability
•slight manic ability
•slight delusional ability
•slight schizophrenic ability
•slight obsessive ability
•slight melancholic ability
when dreams replace sleep
when the dead pass into the deep of the night
when night's deep appears in those who have disappeared
Blanchot
...................................
Mohaghegh on Blasim's The Madman of Freedom Square
the story of two foreigners known as ‘the blondes’, identical twins of fair hair and complexion who come each morning (their place of origin and purpose unknown) to roam down the main street of a neighborhood called the ‘Darkness District’. This quarter of the capital city is thus named for being the only sector still lacking electricity, and our nar- rator describes the residents there as physically gaunt and existentially worn down. This is an unwell place, and so the sudden arrival of the blondes represents a contrast, a radical anomaly and an enchantment-in-waiting for a zone that otherwise wants nothing more than to lay down and give up forever. We are told that the ambiguity of their circadian walk has an immediate transformative effect on the district; though these figures never speak, they cast gentle glances upon the inhabitants on either side of the street, and this courtesy soon bears miraculous fruit as the wishes of each person, young and old, man and woman, find themselves granted. By day and by night, the Dark- ness District escapes its former wretchedness to become an increasingly scenic area, with the government finally bringing electrical power and the locals planting flow- ers and showing acts of kindness to one another…all in honour of their two strange visitors (with whom we read that everyone has grown enamoured). They even build a stone monument in veneration to these silent newcomers. But then one morning the blondes do not materialize, as a violent coup is underway that sets the district on fire with bombs and missiles; amid the fighting, our narrator is flung against a wall, his life then saved by one of the blondes (their statue since demolished), and awakens in a mental asylum railing about the speechless aliens who rescued him (and the others)—only to find that no one ha[...]
(377)[...notes/sanaan full text.txt]%60.7[...]onal experience =/= unfree labor
19th century iran (--> estimations:)
•one/two million slaves exported into persian gulf (to Bandar Abbas in iran) from east-african/indian-ocean trade
•two-thirds of the slaves were african woman and girls, almost always destined for residence in wealthy households (as domestic servants and concubines)
1868 census conducted in Tehran: 2.6% of the civilian population of the city was designates as african slaves and/or “household servants”
categories of slave/servant in shii iran:
•nokar نوکر male servantkh
•khedmatkar خدمتکار female servant
•kaniz siah کنیز سیاه female black slave/servant
•khajeh خواجه male black slave/servant
•gholam siah غلام سیاه male black slave/servant
issues of:
•race
•religion
•assimilation --> *enslaved africans were not given (arabic) muslim names, but were assigned persian names as part of the process of assimilation into persian households* [Dade: persian for nanny, nursemaid]
Ziba Khanum
she is remembered by her great-grandchildren as their earliest ancestor
her descendants relate different stories of her origin as part of family lore
she was purchased in Zanzibar, others suggest Mombasa (--> as commodities slaves were classified by country of origin: habashis were regarded as the most beautiful, intelligent, expensive slaves, followed by bambasis, then nubis and zanjis [these term refere to the ports])
modern rationalization for Ziba's sexual relationshipto Haji Muhammad Ali:
•Haji took her a concubine wuth the permission of his wife
•because his wife was sick and could no longer serve him
•master married Ziba after his wife's death
there were no barriers (either legal, religious, moral) to a master taking a slave as his concubine
both *slavery* and *concubinage* were recognize and regulated by islamic law (shari'a)
umm-walad ام ولد mother of the son --> slave woman کنیز impregnated by her owner, thereby bearing a child
--Lee-> slave woman might, under these circmustances, have a strong incentive to bear a child by her master, in order to move toward the center of her master's household, to protect herself from sale, to free her child and herself, and to inherit part of the master's wealth (through her offspring) <-- the sexual aspects of the relationship were considered incidental ضمنی and carried no moral stigma or social shame [=/= children born to slave fathers were slaves]
gathering of men (were held regularly) as social occasions for business, entertainment, smoke opium, etc.
clandestine conversations were not unusual
shari'a was interpreted and administrated by shii clerics in Yazd, and there was always room fo[...]
(378)[...notes/sanaan full text.txt]%61.1[...] her master's household, to protect herself from sale, to free her child and herself, and to inherit part of the master's wealth (through her offspring) <-- the sexual aspects of the relationship were considered incidental ضمنی and carried no moral stigma or social shame [=/= children born to slave fathers were slaves]
gathering of men (were held regularly) as social occasions for business, entertainment, smoke opium, etc.
clandestine conversations were not unusual
shari'a was interpreted and administrated by shii clerics in Yazd, and there was always room for manipulation of the law
Ziba Khanum's situation illustrates the problem of applying western legal categories of “slave” and “free” to the lived experience of enslaved women in iran
(her legal status as a free woman had little consequence <-- she remained dependent of the family and lived in their household)
***limited value of “slave =/= free” --Lee--> when applied to the study of muslim world***
modern state ==> “slave =/= free” (presupposing a secular state that is able to guarantee the lives and properties of individuals who can claim its protection) }<-- societies that are constructed around the ideas of:
rights, citizenship, secular state =/=
| | |
kinship, belonging, religious authority, hierarchies of dependence (<-- middle east)
19th century iran --> there was no ideal within the society of freedom from relationships (of kinship, household, belonging, community solidarity, wealthy patron)--with--> implications of dependence, obedience, obligation
•any such freedom would have left an individual *isolated* and *vulnerable*
****
all enslaved persons (and akk other persons) in 19th century iran necessarily were *embedded in muslim households* and moved along a continuum of whatever situation of power, respect, wealth, independence they might be able to *negotiate*
#Cinderella
****
women --> at the margins of wealth and power --> slave women most especailly (they moved toward the center by:)
1. performed valuable domestic duties
2. became the master's regular sexual partner
3. bore the master child
the goal of most women (slave or not) om 19th century iran --> to negotiate the most respected position (within the family that they found themselves attached to) <-- **the defining factor was gender, rather than slavery**
for example Ziba Khanum's free life after the death of her master was determined by *gender* more than her previous *slave status* or by *perceptions of race*
babi movement in 1844 iran
baha'i teachings of detachment and resignation in the face of adversity
Ghulam Ali by the end of hi life was the largest landowner in the vity and extremely influential in politics and bus[...]
(380)[...notes/sanaan full text.txt]%61.2[...]t be attempted
~/=
Eve Troutt Powell --> *the danger of applying american abolitionist narratives and assumptions of atlantic slavery to very different situations in islamic realms*
(Lee making Spikvak's question specific -->) can Ziba Khanum ever speak? Lee's answer is no
we have no access to her thoughts or her inner life --but--> that does not mean her life is without meaning or value to history
*we must listen for the african voice in iran even when it cannot be heard*
siah siyah سیاه: afro-iranian children (descendants of african woman slaves served as domestic servants and concubines) who remained in iran, married local people, and could live normal lives as iranians (although they might be identified as black)
==> *some percentage of the iranian population is of african descent (especially among the wealthy clases who could afford slaves) <-- this heritage has never hardened into a clear ratial category within the society*
we must regard them as actors *even when we cannot see their choices*
...................................
childhood Elias chap1
[*]childhood: idealized romantic construct, with denied legal rights, reflection of adults about themselves:
•nostalgia for an individual and collective past
•
=/= children vacillate between innocence & awareness, morality & immorality, cruelty & kindness, foolishness & wisdom, , , **children act as sophisticated consumers**
--Elias--> ***children make emotional, political, consumerist choices***
how adults construct childhood --> ***aesthetic social imagination***
how adults imagine children (in idealized forms ==> evocation of emotions) ==> give meaning to (individual and) collective realities
childhood --> worry + obligation =/= adulthood --> ease + freedom
(my childhood is sometimes remembered by me so different than of my friends --> makes the universal media objects specifically precious: cartoons that were watched by us across border and time ---> go to Sina's Children's Media Watch List childrensmedia.net)
imagine children -->
•nature of emotions
•relationship to religion
•relationship to society
◦articulation of attitude towards society
•constructing concept of:
◦individual
◦community
◦nation
◦gender
◦age
Elias's notion of emotion --> a broad category to index concepts of morally, ethics, politics, aspirational acts,
(everything depends on the ways we remember our [emotional experience of] childhood)
(memory = salad of) fragments of memory + emotions from our experience + emotions experienced by others + what we have been told by others about our childhood
common theory -->[...]
(381)[...notes/sanaan full text.txt]%61.3[...]gined poststructuralist theoretical hegemony ==> conscious turn from rational methods --> *asignifying transcendence*
-Massumi's affect: asocial virtual potential (=/= actualizes) ==> affect: unformed & unstructured (potential: transmitable + socially powerful) ~= undefinable & unknowable ~= unanalyzable & unpredictable <-- not usable as a theoretical concept
Massumi (moving away from linguistic towards t) --> affect becomes ethereal abstraction (=/= historical materiality) removed from the grasp of critical assessment
feeling --> personal & biographical
emotions --> social
affect --> prepersonal (non-conscious experience of intensity)
(2) florid and convoluted use of language --> fail to eschew obfuscation (without it there is not so much to say)
Massumi: “thought strikes like lightning, with sheering ontogenic force. It is felt.” <--Elias-- meaningless metaphor
the notion of precognitive affective event
- do nothing to help one understand the nature of conscious, felt, enacted emotion + its social ramifications
•provides no rubric through which one can engage in comparative analysis (or informed discussion)
(Brennan) affect: physiological in effect, social in origin
(Grossberg) affect: to locate human beings in their environment (why ideology is only effective some of the time? quotidien = pleasure + ideology) *it is in the affect (affective life) that people struggle to care about something, find the energy to survive, enact their projects and possibilities*
ideology -->
•affective intensities
•affective investments
(Hennessey) *affect-culture: transmission of sensation and cognitive emotion through cultural practices* (materially shaped by social networks, circulating of natives, they work with & against structured relationships, can operate intuitively or oblique)
[*]sense: obvious knowledge [--> awareness of right & wrong] (=/= cognitive or learned knowledge) --> ***meaning-making through sense ~= ideology***
(Reddy) emotion: range of loosely connected thought material --> when activated it exceeds attention's capacity to translate it to action/talk
(emotive:) emotional regime: how public emotional acts and *emotional standards* [go to --> soup opera integrating emotional ecosystem] help to shape the lives of individuals
affect: explain (historical) events that elude (political, economical) explanation
*emotion exists in its expression and description* (spoken, written, bodily enacted, visually represented, etc.)
...emotion of “i am scared” in an early modern persian miniature painting
in premodern texts
emotion is more prescriptive: how it should be enacted and experienced (=/= descriptive) emotion are evoked:
1. through teleologically constructed sensory[...]
(382)[...notes/sanaan full text.txt]%62[...]of language --> fail to eschew obfuscation (without it there is not so much to say)
Massumi: “thought strikes like lightning, with sheering ontogenic force. It is felt.” <--Elias-- meaningless metaphor
the notion of precognitive affective event
•do nothing to help one understand the nature of conscious, felt, enacted emotion + its social ramifications
•provides no rubric through which one can engage in comparative analysis (or informed discussion)
(Brennan) affect: physiological in effect, social in origin
(Grossberg) affect: to locate human beings in their environment (why ideology is only effective some of the time? quotidien = pleasure + ideology) *it is in the affect (affective life) that people struggle to care about something, find the energy to survive, enact their projects and possibilities*
ideology -->
•affective intensities
•affective investments
(Hennessey) *affect-culture: transmission of sensation and cognitive emotion through cultural practices* (materially shaped by social networks, circulating of natives, they work with & against structured relationships, can operate intuitively or oblique)
[*]sense: obvious knowledge [--> awareness of right & wrong] (=/= cognitive or learned knowledge) --> ***meaning-making through sense ~= ideology***
(Reddy) emotion: range of loosely connected thought material --> when activated it exceeds attention's capacity to translate it to action/talk
(emotive:) emotional regime: how public emotional acts and *emotional standards* [go to --> soup opera integrating emotional ecosystem] help to shape the lives of individuals
affect: explain (historical) events that elude (political, economical) explanation
*emotion exists in its expression and description* (spoken, written, bodily enacted, visually represented, etc.)
...emotion of “i am scared” in an early modern persian miniature painting
in premodern texts
emotion is more prescriptive: how it should be enacted and experienced (=/= descriptive) emotion are evoked:
1. through teleologically constructed sensory regime
2. through reflective/contemplative practices
•kindi --> how colors and combinations could elicit specific emotions
•haytham --> visual factors that make up beauty
•farabi --> impact of musical notes on human mood
•button Christian texts --> specific ways in which a worshipper was expected to react upon seeing an icon of relic (crying, rolling on the ground, rubbing, caressing, etc.)
◦biruni --> if uneducated Muslims were presented with a picture of prophet or ka'ba, their not in looking at the thing would bring them to kiss the picture or rub their cheeks against it and to roll themselves in the first before it
Leys's shame =/= g[...]
(383)[...notes/sanaan full text.txt]%62[...]ts cannot be comprehended apart from the sociopolitical context in which they occur (emotion act ~/?= emotion evoked)
somatic activity (crying) ==make==> emotions (sadness)
(in islam) happiness <--> virtue
(robust genre of literature) marvels and bestiary --> wonder at natural & manufactured wonders of the world (pyramids ~= mortality) “==encourage==>” contemplation of God's creative powers
(in sufism) tension between good and bad feelings (ugly, outlaw emotions...) ==> progress (spiritual advancement)
--> (sufi) scandalous behavior: performative form of cultivating negative emotions in oneself and others
emotional regime
ecological phenomenology
emotional habitus
habitus = [*]mood: collective feeling --Bourdieu--> *making and using moods have to be integral part of (the goal of) any sociopolitical process* (@Foad, @Sina)
(**collective action if impossible if people are not in the mood**)
*educational material (~= ideological material) : integrated attitude toward the world*
regulatory forces of society construct (=/= control) behavior
[two feelings: you are *constructed* but still might find yourself with agency =/= you are original (essential, special) and might find yourself *controlled* by forces of society <-- bad idea for political engagement]
**politics --> a sphere that is deeply imbricated in the visual regimes of societies** (--> for me that is why visual arts are so important: politics is always visual)
**politics --> affect can explain the processes that are inexplicable through other functional explanations + affect exists as an object of power (political formations are reactive to and formed by affect)
(Naveeda Khan)
Jinns and children
a place for a child to build conviviality / continuity with a creature made of smokeless fire
(the girl) she charts through a modality of “hearing”
..that which defines the normative, the duties, and responsibilities that accompany observance of a religious tradition.
different intensities by which the normative is reiterated
Jinns are also known to eavesdrop (esteragh-e sam’) on the angels in the lower reaches of heaven to acquire limited knowledge of the future
the little mischievous spirits (nafs) that make up a self
**wonders of children
children are born free of sin and have the ability to communicate without reason (aghl) and therefore carry the threat of being easily led astray
8 year-old Maryam, channeling communication between the jinn and her family
a time that she would look into the palms of her hand (to see what the jinn would have her see)
she instructed the jinn that he could ente[...]
(384)[...notes/sanaan full text.txt]%62.2[...]on do not at all resemble the realized potential.” the actualizations are in link with his plane of immanence. (Deleuze 1990)
a given individual moves between these qualities without necessarily morphing into entirely different selves --> ***difference internal to being***
(that ‘difference’ is internal to being)
to betray the immediate norm (of this society) (to ensure a continued relationship with them)
but i am already moving to my next self
*ethics of listening
(1) gestures as cultural text (Clifford Geertz)
(2) codes to crack the regulative mechanisms of a society (Pierre Bourdieu)
(3) how thinking proceeds apace with gestures, how gestures gather thought, sounded and unsounded, and how voice is incorporative [tending to incorporate or include things] of these gestures
(Heidegger shows)
metaphysical relation: think ==> speech
(only when one speaks, does he think--not the other way around)
temporality of memory
(...it took them two years to remember to tell me this)
possession: is to be struck by any number of somatic illnesses or psychic effects of mysterious origins (Bown 1993)
mythopoetic (registers of Qur'an)
mythopoetic registers of everyday life
Jinn can trick the humans into looking at a copy of them (and then change form or into formlessness)
the copies of time-honored practice of embodying and transmitting the islamic tradition is now haunted by *modern anxieties*
Asb-e Imam-Hossein
it is in islamic tradition that being a muslim entails keeping up the illusory nature of everyday life while also participating in it. (not excessive withdrawal nor excessive attachment)
[why isis breaks this?]
...................................
[✕] technologies of the “here and now”
[✕] semiotic-tech of “elsewheres”
}-->
(separated in the past, *ontological difference*, a fiction) in West: (--> that is why Latour anthropologizes modernism)
*[philosophy]--signals--> here (in Europe and West), selves
*[anthropology]--signals--> elsewhere, others }--> a wannabe discourse on Others
}--> (ontological difference between anthropology & philosophy [in their mode of immersion in the metaphysical] is part of) colonial community, a form of ‘negation’ =/= my recent antagonism [the way i am studying is for *extension*{= extending but also standing in tension with, a lineage(=/= rupture)} rather than *negation*]: since i got into Olearius, 2017, I am developing recently a philosphpical-genealogical antagonism. (in Iran we are used to philosophy naturally inhabiting the otherness of Europe, among others, we never see t[...]
(385)[...notes/note jinn.txt]%62.5[...]iat) --> a different form of power that one let's to lead to self-rule
[bare life =? life without a way of life --✕--> there is no life without a way of life]
(Singh:) someone's life cut off from their source of vitality
a local body of thought (jinn, etc.)
...................................
(Anand asking) what does it means to live in a city of jinns?
the jinn:
•serves as witnesses of times long gone
•figures of authority whose shrine blesses remembered forms of urban religious life
•forgotten by the amnesia of the postcolonial state
•rendered unislamic by the selective amnesia of revivalist tradition
jinn --> revive that old orientalist trope, constituted not only by bazzar, mosque, and hammam, but also of the antinomian potentials that have long been part of the Islamic tradition
...................................
vita
lives of saints
تذکرة الاولیا Tazkirat al-Awliya
concerned with canonization, education, and collective recollection of contemplative life
(vita as a biological genre recounting the lives of holly men and women in several religious traditions: Bhaktamala, Theravada buddhism, Therigata, etc.)
Singh asking: how would we narrate a scholarly life? (and i add to that: who could be oulia اولیا Arahant [further ones] today? queer or nonhuman)
*participated in the world historical “isms” (--> ajayeb)
--Singh--> narrating a conceptual life, vita
*uncertainties of reception* (in Attar's Tazkirat al-Awliya)
singularity of trajectory of Attar's saints =/= my random sampling of themes
anthropology: to write about anything that exists or imagined
can we talk affirmatively of a postmodern ethnography of ajayeb? =/= “totalizing vision” of culture
recovery of a human voice as a moral imperative (--> Hoda)
(?your history as a) telos of increasingly self-awareness
-Derrida's philosophical style tending to negative transcendence (différance: an absence that transcends ‘a’ and ‘not a’)
-Deleuze's tradition of affirmative immanence
(Singh > Deleuze > Strauss:) structure is composed of “pre-individual singularities” ~ nomadic distribution of potential --immanent--> contradictions, accidents, mutations
pure/impure
suspicious/inauspicious
life/death
heretic --> reorder and obliterate the partitioning of categories that compose the structural order of religion [--> Veena on Sikhism and Hinduism: symbolism of Sikhism understood in relation to Hinduism structural order, annihilating the categorical prioritise (intellectual and social) of the medieval world. Sikhism rejecting the opposition between categories of: the rulers, the caste system, and the orders of renunciation [...]
(386)[...notes/note jinn.txt]%63.4[...]alism --> “witnessing ~= action”
-the appearance of nonhuman objects as evidence (in forums and courts) as records of imperssions [sense perception] --> object = sensor (waiting to be interpreted by justice-seekers) ~-> ***proxy for an absent victim***
[*]forensic: process of making claims of what the evidence is “saying” [--> what is made evident remains in dispute]
“forensic production of evidence (in art) ~= radical rejection of representation” --> *adjudication of information* @Ali
(Keenan:) ideological and formal continuities that run from the geometrically precise drawing of human cargo slave ships [==> public delegitimization ==> collapse of slavery], or infrared images of boats carrying humans across the mediterranean today.
(artist's claim of) “the failure to see” (or “how could they not see the injustice”) (==> “I make them see” ~ violence of slowing down brutality videos, zooming, saturating, freeze-framing, obssesing with the visual details, etc.) --✕--> what we “see” is structured by other factors (race, etc.)
-recourse اعاده
(we can always do aggressive) counter reading --> counter forensic: the technical rhetorical work making evidence speek : “voice + image = task of persuasion” --claiming--> public truth and rights
•(Thrall and Keenan:) alternative modes other than using images (visual evidence, fundamentally a peaceful way of wanting ‘change’): using force(?)
•forensic ~ advocacy ~= configuration of claims and evidence --> claiming is always claiming rights [=/= commitments]}
Keenan: rights are something we claim (=/= something we have) --through-->
1. advocacy
2. forensics
(Spivak's question: can the subaltern speak?) --> (Veena suggests forms of attentiveness to) myriad fluctuations between yes and no (=/= Derrida's notion of absence of voice)
we come to recognize the expressiveness of our interlocutor (in its different and difficult forms)
[...working for the expressivity of others, and not yours]
(Veena research in Sultanpuri:) *theatrical performances of violence created a subjectivity that would not be carried forward in time*
-to what extent subjects posses the knowledge they enact? (~ do we know what we do?) --?--> question of structure and cognition (~ the extent to which we know the structures that we are part of, and what vulnerabilities and events this leaves us open to)
(let's stop throwing easy) political and moral posturing about neoliberalism
...there are only particular regions of the past that we potentially or actually have access to. we do not know in advance which regions of the past life might lead us to, or express through us --Veena--> we are not necessarily *cognizant of the structure*, but may still express *fragments of myth* --> ***nonagentive invocation of politics*** @Hoda (Veena example: right after [...]
(387)[...notes/note jinn.txt]%63.8[...]dvocacy
2. forensics
(Spivak's question: can the subaltern speak?) --> (Veena suggests forms of attentiveness to) myriad fluctuations between yes and no (=/= Derrida's notion of absence of voice)
we come to recognize the expressiveness of our interlocutor (in its different and difficult forms)
[...working for the expressivity of others, and not yours]
(Veena research in Sultanpuri:) *theatrical performances of violence created a subjectivity that would not be carried forward in time*
-to what extent subjects posses the knowledge they enact? (~ do we know what we do?) --?--> question of structure and cognition (~ the extent to which we know the structures that we are part of, and what vulnerabilities and events this leaves us open to)
(let's stop throwing easy) political and moral posturing about neoliberalism
...there are only particular regions of the past that we potentially or actually have access to. we do not know in advance which regions of the past life might lead us to, or express through us --Veena--> we are not necessarily *cognizant of the structure*, but may still express *fragments of myth* --> ***nonagentive invocation of politics*** @Hoda (Veena example: right after Sultanpuri carnage, women were sitting in front of their burnt houses in a position of stillness letting their body grow dirty, sorrowfully embodying pollution and dirt, like Draupadi in Mahabharata proclaiming her violation through public expression of her pollution. but the women did not device a strategy to carry a tactic of everyday life into the realm of the political. it was as if the past has turned this face towards them--not that they had translated this past story into a present tactic of resistance --> living fragments of a myth)
more like a conceptual signpost =/= extended argument
two signature issues of politics:
•sovereignty --> the state
•associational life --> the social contract
[the state is supposed to be a proxy for people to appropriate power (of death?!), rather than laying absolute claim over it]
-how such claim is contested or reformulated in iran?
the figure of the abducted and rescued woman --> sign of authority --> sign of state
having a politics =/=? do politics ~ political act
*agonistic impulse of politics* (often, if not prophetic, a heroic mode of action in terms of escaping the ordinary rather than descend into it [--> Marx]. such as: Antigone's spectacular defiant voice celebrated in philosophical and political thought, stable locus of redemption. usually a rebellion in some sort, craving a socially progressive agonistics --> French Revolution)
--or--> (=/= possibility of an ethnographic) integrity: *attempt to attain a proximity to the vagaries of life* ~~> ordinary works of repair in a life, such as Asha
[...]
(390)[...notes/note jinn.txt]%63.8[...] />
systematic observation of the moon and its light ==drive==> development of science
studying soft moonlight =/= short-lived and blinding sensation of a flash of lightning
moon:
boundary of the terrestrial domain
bediator between this world and the next
moonlight ==>
•reflections about the interstellar order of space
•boundaries of terrestrial captivity زندان تن
•*semi-clear blurred shadows that suggest a strange and nonhuman world*
moon changes constantly --> mood changes to the moon [luna in Latin --> laune in german: launisch moody = to be ruled by changeable moods, lunatism = a form of sleep-walking by moonlight or possessed by demon]
reddish
orange
gold
yellow
white
the moon changes its course frequently because it is not able to master the cold
when moon light...
upon moon lands...
out of reach moon was an object of pure observation =/= Moghana’s moon
scorching missiles of Helios
allurement
cheerfulness
harmlessness
Lucretius on the nature of things
look upward yonder at the bright clear sky
and what it holds
the moon, the radiance of the splendour-sun
moon-dwellers
icaromenippus Lucian’s satire about the moon lamenting the lack of imagination of ancient astronomers
trans-lunar celestial spheres
great intellectual abstraction is necessary to explain the appearances in the sky
Plato creates an image if completely harmonious world structure which makes circular rotating movements by means of spindles
Aristotle’s design gave a mechanical explanation for celestial phenomena (both terrestrial & astral physics)
Copernicus (+ Kepler + Galilei) ==> anthropocentric view of the world (=/= catholics church)
ibn Heisam --> visible light originates only from the moon
moonlight to be studies
ketab al manazir
size of the angle of deflection is so small that moonlight cannot be explained as sunlight
in 1609 Galilei’s telescope had 20x magnification
(moon’s) traces and spots
rough and full cavities and prominences
“let us not thing it an offence to suppose that she is earth and that for this which appears to be her face, just as our earth has certain great guilds, so that earth yawns with great depths and clefs which contain water or murky air, the interior of these the light of the sun doe not plump or even touch but it fails and the reflection which it send back here is discontinuous”
moon and the face of the observer
“there are people who believe that they are seeing a mirror image [...]
(391)[...notes/note jinn.txt]%64.4[...]ld
yellow
white
the moon changes its course frequently because it is not able to master the cold
when moon light...
upon moon lands...
out of reach moon was an object of pure observation =/= Moghana’s moon
scorching missiles of Helios
allurement
cheerfulness
harmlessness
Lucretius on the nature of things
look upward yonder at the bright clear sky
and what it holds
the moon, the radiance of the splendour-sun
moon-dwellers
icaromenippus Lucian’s satire about the moon lamenting the lack of imagination of ancient astronomers
trans-lunar celestial spheres
great intellectual abstraction is necessary to explain the appearances in the sky
Plato creates an image if completely harmonious world structure which makes circular rotating movements by means of spindles
Aristotle’s design gave a mechanical explanation for celestial phenomena (both terrestrial & astral physics)
Copernicus (+ Kepler + Galilei) ==> anthropocentric view of the world (=/= catholics church)
ibn Heisam --> visible light originates only from the moon
moonlight to be studies
ketab al manazir
size of the angle of deflection is so small that moonlight cannot be explained as sunlight
in 1609 Galilei’s telescope had 20x magnification
(moon’s) traces and spots
rough and full cavities and prominences
“let us not thing it an offence to suppose that she is earth and that for this which appears to be her face, just as our earth has certain great guilds, so that earth yawns with great depths and clefs which contain water or murky air, the interior of these the light of the sun doe not plump or even touch but it fails and the reflection which it send back here is discontinuous”
moon and the face of the observer
“there are people who believe that they are seeing a mirror image of the oceans on earth, and others say they are the traces of the mountains and mountain ranges of our earth; there are also people who believe that what they see is a figure that has been cut out of the reflecting rays that fall upon the earth”
optical homogeneity of the regions of the moon
ibn Heisam --> the color of the body has the effect of darkening the light
*color is a result of density*
“you will not find any color without density, because a body that s extremely transparent is not dense and therefor it has no color. for this reason we maintain that the color of a body can be equated with its density”
eclipse of the moon --> “this color is dark, its nature is blackish and comparable to red”
da Vinci's report
1. vap[...]
(392)[...notes/note jinn.txt]%64.4[...]isam --> the color of the body has the effect of darkening the light
*color is a result of density*
“you will not find any color without density, because a body that s extremely transparent is not dense and therefor it has no color. for this reason we maintain that the color of a body can be equated with its density”
eclipse of the moon --> “this color is dark, its nature is blackish and comparable to red”
da Vinci's report
1. vapours rise from the moon, after the manner of clouds and are interposed between the moon and our eyes
2. moon composes of more or less transparent parts
3. moon = carrying thickness or density [refractive <-- this is easily how I modeled my moon for the WIELS exhibition]
3. moon ~= mirror (<== large amount of water on the moon)
Galilei
lunar waterlands (in Kepler’s dream journey Somnium https://frostydrew.org/papers.dc/papers/paper-somnium/)
Kepler saw (in the moon craters) large circular buildings that moon
s inhabitants (endymionians) had erect to drain the swamps
science and cartography of th physical features of the moon
Hevelius
W. Gilbert
moon’s waxing phase --> earth that is in brightlight reflects light back (one third of the sunlight that reaches it) to the dark side of the moon
“what if the atmosphere had really withdrawn to this dark face? and if air, why not water? would not this be enough to infuse life into the whole continent? why should noy vegetation flourish on its plains, fish in its seas, animals in its forests, and man in every one of its zones that were capable of sustaining life? to these interesting questions, what a satisfaction it would be to be able to answer positively one wat or another! for thousands of difficult problems a mere glimpse at this hemisphere would be enough to furnish a satisfactory reply. how glorious it would be to contemplate a real, on which the eye of man has never yet rested!” (Jules Verne, All Around the Moon)
the side of the moon facing earth is being gradually eroded by earth’s gravitation
Pythagoreans <-- one of the first recorded visions of an inhabitable moon on which animas and plants flourish, larger and more beautiful than on earth <== *it makes to sense to create a planet that is uninhabited*
“[...] for she would then appear to have come into existence vainly and to no purpose, neither brining forth fruit nor providing fir men of some kind an origin, an abode, and a means of life, the purpose for which this earth of ours came into being” (Plutarch, On the Face of the Moon)
metaphors for the silence of the space --> perennial question of humankind
the black sea sparkle with lustrous fires, like the ceiling of a vast hall of ebony encrusted with flashing diamonds
with what a soft sweet light every star glowe[...]
(393)[...notes/note jinn.txt]%64.5[...]n brightlight reflects light back (one third of the sunlight that reaches it) to the dark side of the moon
“what if the atmosphere had really withdrawn to this dark face? and if air, why not water? would not this be enough to infuse life into the whole continent? why should noy vegetation flourish on its plains, fish in its seas, animals in its forests, and man in every one of its zones that were capable of sustaining life? to these interesting questions, what a satisfaction it would be to be able to answer positively one wat or another! for thousands of difficult problems a mere glimpse at this hemisphere would be enough to furnish a satisfactory reply. how glorious it would be to contemplate a real, on which the eye of man has never yet rested!” (Jules Verne, All Around the Moon)
the side of the moon facing earth is being gradually eroded by earth’s gravitation
Pythagoreans <-- one of the first recorded visions of an inhabitable moon on which animas and plants flourish, larger and more beautiful than on earth <== *it makes to sense to create a planet that is uninhabited*
“[...] for she would then appear to have come into existence vainly and to no purpose, neither brining forth fruit nor providing fir men of some kind an origin, an abode, and a means of life, the purpose for which this earth of ours came into being” (Plutarch, On the Face of the Moon)
metaphors for the silence of the space --> perennial question of humankind
the black sea sparkle with lustrous fires, like the ceiling of a vast hall of ebony encrusted with flashing diamonds
with what a soft sweet light every star glowed
no matter what its magnitude, the stream that flowed from it looked calm and holy
not twinkling
no scintillation
no nictitation
disturbed their pure and lambent gleam
...................................
night dreams (after WIELS's exhibition)
starting with the story of the jinn studying origin of species --> bestiaries
mix of reports from Hedayat'neyrangestan + Shamlu's ketab kuche + Marzolph's topology of persian folklore iranian stories + ajayeb stories --to--> ?
...................................
jin lamp
tree
scared face
book Skala:
royal fairy tales
baba jaga kostliva noha / bony legs
the first worm
death skeleton afraid of itself, of its own image
self-reflective
you are following, while being followed, and the one who follows you is being followed...
pop-up book
•endless doors (on top of each other)
•rotation: https://vm.tiktok.com/ZMR4VTo8s/
•rotation: https://vm.tiktok.com/ZMR4Vp8Yb/
•https://vm.tiktok.com/ZMR4Vw7qk/
•https://vm.tiktok.com/ZMR4VttgH/
•moon https://vm.tiktok.com/ZMR4VV2CC/
[...]
(394)[...notes/note jinn.txt]%64.5[...] (Jules Verne, All Around the Moon)
the side of the moon facing earth is being gradually eroded by earth’s gravitation
Pythagoreans <-- one of the first recorded visions of an inhabitable moon on which animas and plants flourish, larger and more beautiful than on earth <== *it makes to sense to create a planet that is uninhabited*
“[...] for she would then appear to have come into existence vainly and to no purpose, neither brining forth fruit nor providing fir men of some kind an origin, an abode, and a means of life, the purpose for which this earth of ours came into being” (Plutarch, On the Face of the Moon)
metaphors for the silence of the space --> perennial question of humankind
the black sea sparkle with lustrous fires, like the ceiling of a vast hall of ebony encrusted with flashing diamonds
with what a soft sweet light every star glowed
no matter what its magnitude, the stream that flowed from it looked calm and holy
not twinkling
no scintillation
no nictitation
disturbed their pure and lambent gleam
...................................
night dreams (after WIELS's exhibition)
starting with the story of the jinn studying origin of species --> bestiaries
mix of reports from Hedayat'neyrangestan + Shamlu's ketab kuche + Marzolph's topology of persian folklore iranian stories + ajayeb stories --to--> ?
...................................
jin lamp
tree
scared face
book Skala:
royal fairy tales
baba jaga kostliva noha / bony legs
the first worm
death skeleton afraid of itself, of its own image
self-reflective
you are following, while being followed, and the one who follows you is being followed...
pop-up book
•endless doors (on top of each other)
•rotation: https://vm.tiktok.com/ZMR4VTo8s/
•rotation: https://vm.tiktok.com/ZMR4Vp8Yb/
•https://vm.tiktok.com/ZMR4Vw7qk/
•https://vm.tiktok.com/ZMR4VttgH/
•moon https://vm.tiktok.com/ZMR4VV2CC/
•Philippines --> aesthetics of poverty [culture of material poverty --> poverty as scenic design and working philosophy] (==> the imperative to eliminate nonessentials =/= my philosophy)
•Iran --> aesthetics of ?
•(?what is) Instagram or TikTok people's appreciation of beauty =/= aesthetics of poverty's coupling expression with survival and change
the idea that becoming sensitive to the aesthetic qualities of local materials ==> increasing one's power of expression
theater director = aesthetic coordinator = sensitivity + selectivity
scenography in artistic research
my early interest in stage design {~ use of backdrops in capturing the essence of a play or story --> a way to *establish [...]
(395)[...notes/note jinn.txt]%64.6[...]n adjection and castration
•Lim --> *horror = temporal critique* {fantastic local horror =/= historical time, supernaturalism, occult modes of thinking encoded in fantastic narratives}
[Bergson > Lim > Tolentino:] horror --> heterogeneous temporality, heteroglossia: multiple tongues, to disengage in certain (nation) formations
horrific real
translation of historical terror in filmic horror
historical real + filmic mobilization --render--> real as porous & artificial
horror --Tolentino--> transhistorical (transgressional) continuity of the project of desire & pleasure
--> masochistic viewing experience + trajectory of critique
(during Marcos order in Philippines -->) horror genre talks about the popular dialectics of the known & unknown, moral & immoral, inclusion & exclusion, defeat & triumph, struggle & redemption, normal & abnormal, reality & alternative realities, religious & secular
•horror provides a cultural trope for the imagination of the nation
anxious state in horror films --represent--> anxious state in ... (nation-formation, citizenship, etc.) --> irony: (the anxious state) it is not what it is
----> [*]viewing: a sadomasochistic act [you know it is frightful (or garbage) yet enjoy viewing (in KHM we called it hate-watching)] --> pervers pleasure ==> individual and social categories to remain constantly in a flux
intensification of anxiety ~=> carnavalesque moment of drawing pleasure
(in the film) history of a chosen local
logic of absence --> prohibitive history of violence + excess
ritual of horrific foregrounding
scene + coherence of meaning
*horror is performative : it needs to be restaged in order to be evocative of meaning*
sexualization of women integral to the genre of horror [aimed at its male audience, similar to Charmed]:
•sexy female leading role (in love triangle)
•man --> representing evil and underworld
•man --> representing true love (engaged in a battle for love + choice of the young woman, sexualized in the male contest)
•female viacera sucker --> female creatures need to show hidden skin [popular sex-oriented star --to--> female monstrous figure --allow--> display of prohibited body parts + heteronormative desire]
(female star rendered both strong and weak)
1. exposing and defying the horror figure (first)
2. embodying the horrific abject subject (second)
in the narrative of horror
•the moral forthrightness that makes the female subject survive, endure, move on
•they are punished but never totally obliterated into the horror scene
internalization of fear ==>? domestication =? maintaining the status quo in community fronts --Foucault--> docile ==> productive for state formation
(the survivor neve[...]
(396)[...notes/note jinn.txt]%64.7[...]led it hate-watching)] --> pervers pleasure ==> individual and social categories to remain constantly in a flux
intensification of anxiety ~=> carnavalesque moment of drawing pleasure
(in the film) history of a chosen local
logic of absence --> prohibitive history of violence + excess
ritual of horrific foregrounding
scene + coherence of meaning
*horror is performative : it needs to be restaged in order to be evocative of meaning*
sexualization of women integral to the genre of horror [aimed at its male audience, similar to Charmed]:
•sexy female leading role (in love triangle)
•man --> representing evil and underworld
•man --> representing true love (engaged in a battle for love + choice of the young woman, sexualized in the male contest)
•female viacera sucker --> female creatures need to show hidden skin [popular sex-oriented star --to--> female monstrous figure --allow--> display of prohibited body parts + heteronormative desire]
(female star rendered both strong and weak)
1. exposing and defying the horror figure (first)
2. embodying the horrific abject subject (second)
in the narrative of horror
•the moral forthrightness that makes the female subject survive, endure, move on
•they are punished but never totally obliterated into the horror scene
internalization of fear ==>? domestication =? maintaining the status quo in community fronts --Foucault--> docile ==> productive for state formation
(the survivor never fully survives and triumphs over the adversaries of the) horror scene --> open-endedness of the closure = of knowing + of being abjected
(libidinal drive in) citizenship claims in nation-formations ~= (libidinal drive in) continuing performative of the horror subject
}--> one is constitutes through but never thoroughly in power relations
white sexy female star + horror + social melodrama (= Charmed)
orally told tales of female violence
miscegenation
desire for liminal female sexuality
necrophilia
female haunting
heterosexual desire
nostalgia for truth
==provide==> template for cultural idiomatic imagination
historical experience --> futile & enunciated through the orality of retelling (+ being capable of retelling)
historical justice has not been served in actual social reality ==> the horror scene bears the constant threat and possibility of repeating itself on the future
...................................
#idea
namaz gestures as alchemical ruse to open portals, kill enemies, transmute objects, and other specs
...................................
Naveeda chapter 1 mosque
mosque =/= shell for prayers
•monumental structures built by the[...]
(397)[...notes/note jinn.txt]%64.7[...]onstitutes through but never thoroughly in power relations
white sexy female star + horror + social melodrama (= Charmed)
orally told tales of female violence
miscegenation
desire for liminal female sexuality
necrophilia
female haunting
heterosexual desire
nostalgia for truth
==provide==> template for cultural idiomatic imagination
historical experience --> futile & enunciated through the orality of retelling (+ being capable of retelling)
historical justice has not been served in actual social reality ==> the horror scene bears the constant threat and possibility of repeating itself on the future
...................................
#idea
namaz gestures as alchemical ruse to open portals, kill enemies, transmute objects, and other specs
...................................
Naveeda chapter 1 mosque
mosque =/= shell for prayers
•monumental structures built by the state
old mosque: part of complex devoted to
•learning
•dispensing justice
•channeling charity
oft repeated statement: Pakistan is a mosque [~= one has to learn to inhabit this place, aquire the right etiquette in sharing it] (--> what it means to be Muslim in Pakistan)
•a place of assembly?
•a sacred place?
qabza, ghabze قبضه, violent seizure, forcible possession
(depending on who you ask -->) Pakistan under ghabze by:
•the state
•venal religious figures
•unscrupulous lay muslims
•sectarian groups
•
“narratives of loss --> investment on self-betterment* (+ bettering of one's community) ~= striving
emergence of new independent mosques --> new property arrangements (+ admin + funding) --> growth of civil institutions
city bureaucracy of Islamabad ==Hull==> *uncivil politics* (سیاست غیرمدنی =/= civil society)
(like Tehran) Lahore = urban fabric palimpsest of:
•different eras of history
•political leadership
•social composition
•aesthetic styles
•modalities of social engineering
=/= dissolving the past into hypermodern
*postcolonial ~=> sectarian politics*
local mosque-related politics
سیاست محلی مسجدی
demographic change + population growth + strengthening of sectarian politics = ?
به طور قانونی غیرقانونی
legally illegal mosques
(illegal structures on land legally put aside for this purpose)
presence of bureaucrats within mosques in south Asia (since 19th century)
creating an ideal state by means of the mosque
loud zekr ذکر
mosque: (bearing) traces of the changing[...]
(398)[...notes/note jinn.txt]%64.8[...]a of a forward-looking aspect to the intelligence permeanting life --> for a Muslim an “ought to be” stands in the forefront inflecting the present well before any final end
human-God copartnership --imply--> advancement of the self as the object of striving {the self arcs towards God and partners with God in order to advance}==> change in the world
“the finite ego must be distinct, though not isolated, from the infinite”
(Iqbal)
Iqbal's striving:
•the end of one's striving is one's *next self*
•nonprogressive: one's next self could lay ahead, alongside of one, or in one's past
•not to part with their finitude too quickly (no fana dar hagh)
Iqbal's pholosophy -->? aesthetics of the self (~ creation of personality)
--(preoccupied with)--> *muslims crafting and tethering their subjectivity to the commentary world*
Iqbal's self-seeking individuals : actualize qualities attribited to God [(impersonal qualities:) majesty, beauty, grace] (to the best of one's ability) --Naveeda--> (individual impersonality) ***individuality marked by a certain impersonality*** : the more impersonal the qualify that is manifested the more unique one is
=/= [*]modern identity : right-bearing citizen in nation-state, a subject distinguished by the peculiarities of his or her own way of life or point of view or a specific interiority
#integration
=/= Cinderella's (aim and process of) individuation --Sina--> impersonal individuality
[Cinderella's shekayat شکایت]
Iqbal's nonintuitive pairings (=/= contradictions):
•experimentation / convection
•fidelity to one's past / seeking one's future
•prophetic guidance / human freedom
•reason / revelation
•teleology / open future
•duration / transcendence
•freedom / finitude
•individuality / impersonality
<-- elements are drawn to each other, mutual attraction (that does not detract from the plenitude of each)
(Sir Sayyid:) “religion = revelation + reason” --Iqbal--> affirmative picture of existence after revelation had ceased
Muslim thinking in need of biological renewal ==Iqbal==> revolutionary Muslim thinking
}--> a theory of human perception + intelligence + their place within the larger picture of natural evolution
-in order ot make islam political they have to reject the supernatural (miracles, keramat, etc.) ---> go to Corbin's critique
*striving to overcome the (so-called) sickness of modernity* --> (now in Europe artists want to become -->) *physician of moral community* (hakim al umat)
habits of Allah
•miracle
•
Iqbal --> the question is not of evidence (whether miracles did not did not happen), rather: whether belief in miracles is usefully [...]
(399)[...notes/note jinn.txt]%65.1[...]br />
munir report
semitic theory of state (Jewish, Christian, or Islamic): the object of human life is to prepare ourselves for the next life --> strive for human conduct which ensure for a person better status in the next world
*state --> act upon Muslim bodies to secure their afterlife* (by means of prayers and good work)
}--> define a Muslim:
1. identify the material body upon which am Islamic state is compelled to act (to ensure its afterlife)
2. to protect non-Muslims from the state
3. to protect the state from non-Muslims (kofar)
(for me there is a big difference between:)
•islam: achievement of the Arabian nomads (that make the musulman of today live in the past)
•islam: a tradition of intellectual imagination of those who were conquered
Pakistan 1972 constitution --(for the purpose of the constitution of the law)--> non-muslim: a person who does not believe in the absolute and unqualified finality of prophethood of Muhammad, the last of the prophets or claims to be a prophet, in any sense of the word or of any description whatsoever, after Muhammad or recognizes such a claimant as a prophet or a religious reformer
something akin to copyright (trademark law) --> disable non-Muslims from encroaching upon Muslim rights over their tradition (undertaking muslim modes of worship: use of honorific titles and modes of address specific to the prophetic community, building mosques, calling azan, citing from Quran or hadis, etc.)
khatam anbia --> khatm: seal --> aspects of Islam as sealed off and exclusive to muslims
(Pakistan supprim court's affective legal feedback loop) copyrighting islam = affirmation of Muslim nature <--Naveeda-- *a horizon of striving*
}<-- an example of (Iqbalian) reason + revelation
institutionalizing blindness
Iqbal on ahmadies:
•Tipu sultan collapse by the British 1799 = mark of political and psychological subjugation of Muslims --Iqbal--> Ahmadiyya messianic movement = subjugated people explaining to themselves their state of decline (negative enlightenment)
•tolerance = indifference
striving =/= progress
...................................
Naveeda chapter 4 jinn
strident --> engaging speech with vivid imagery
differential --> differing knowledge to proper authority
lack of consensus on what X is (among its varient constituents) ==> (problem of) loss of tolerance
(for example Pakistan:)
contradictions between commitments to:
•existing hierarchies
•tribal ties
•universalistic religion (whose version of community transcends those ties)
(Naveeda) thinking of the potential lines of movement among entrenched differences, cited texts, and possible positions ge[...]
(400)[...notes/note jinn.txt]%65.3[...]
aspiration =/= clear vision of ends
Pakistan:
•idemtifies itself as an ideological state (Islam) [==Naveeda==> (the possibility of) some experimentation within its apparatus : ***articulation and dispersal of ideology is not linear or cumulative*** it flows in directions other than from the top down]
•inherits the colonial administrative structure + imperatives of government (postcolonial state)
(Sina -->) to be ideological about X : driven to ascertain and adjudicate the others relation to X
(certainly as an achievement)
in islamic ideological states (like Pakistan and Iran) you are allowed to experiment on what is it to be a Muslim
(+ skepticism with respect to those who strive)
•skepticism transforms into an *impersonal force* (that can emerge anywhere and strike anyone) [<-- disembodied aspect of skepticism]
discourse of spiritual diagnosis
(takes place through an evaluation of one's physiology)
Deleuze's symptomatology: a creative act bringing about a change in health + affirmation of a way of life
•striving --> good health
Iqbal --> attentiveness to thr physiological as a means to gauge whether one's spirituality is on the right track
•with Bergson --> concern for the futurity of Islam
•with Nietzsche --> concern for the spiritual health
◦Nietzsche: physician of culture, (understood as political act) “striving and self-diagnosis ==> implicates the individual in the world ==> produce charges in the world”
Naveeda's ethnography method of interviewing:
1. locate traces of X in (context:)
◦everyday life
◦public culture
◦
3. see how this tendency crystallizes
◦at particular points
◦within particular persons
◦within particular texts
◦
5. study this crystallization
◦comes to be overlaid
◦expressed through lived experiences
◦be productive of
◾further movements of the tendency
◾countertendencies
◾its dissipation
◦
jinn <--> striving
Naveeda shiwsyin her research a single worshiper's choice of striving: relay upon a jinn for guidance on better ways to be a Muslim
*striving --> put collectivity (for example family) in jeopardy*
*@apass
...................................
(state pronouncements of) correct way to [?how to] *attach to the prophet*
becoming a knowledgeable religious disputant
Naveeda > Iqbal > the weary self that could not be roused to piety by religious zeal strikes a posture as much of resignation to sin by a nonpracticing Muslim as of a certain pride of withholding oneself from conformism.
--> of one goes to prayer in a mosque it is by one's own choice
...to dismiss differences = the political exp[...]
(403)[...notes/note jinn.txt]%65.5[...]cating full control of oneself
in bringing a jinn into his life --> it became a version of him joining other versions of himself with whom he was bound
--Iqbal--> striving to one's next self
in the famous tale of Aladdin and the magic lamp, a child found a genie and could be literally pulled out of a humdrum existence to soar the skies
•Maryam shared the jinn's joy in discovering human food
•she got to whisper her secrets into his ears
•make him complicit in her projects
•she got to temporally take leave of her body that was changing beyond her control
(Naveeda asks) was Sulayman (the jinn) about the inability to acknowledge friendship over time?
...................................
Naveeda chapter 5 mulla
graffiti --> awareness of X at the level of gesture and affect
participation in change
(Agamben -->) [*]gesture: inhabiting of potentiality
Naveeda four scenes of aspiration:
1. librarians engaged in argumentation over the nature of the prophet's body after his death --gesture--> argumentation
2. neighborhoods embroiled in fights over mosques in attempting to prescribe the rightful atmosphere for prayer --gesture--> seizure
3. the state drawn into theological disputation and legal experimentation over how over should attach oneself to the prophet --gesture--> legal experimentation
4. a pious man trying to seek guidance on how to be Muslim from an invisible being (jinn) --gesture--> search for guidance
}--affect--> accompanied by intensity of seriousness, sincerity, excitement, disappointment, sense of loss
}--commitment--> friendship, neighborliness, familial ties
large arsenal of off-color jokes about specialist fogures of all religious traditions in the popular culture of the subcontinent...
•horror stories
•psychological profile of mullas
•weekly skewing of mullas
•mulla jokes
•cartoons
•
political commentary <--> criticism
--> mulla was to blame for everything that was perceived to be wrong (in Pakistan) --> *pervasive skepticism* [also in Iran]
skepticism shadows striving (?)
the other of the striving muslim in Pakistan:
•shadowi Shia
•deceiving Ahmadi
•bad-tempered mulla بدمزاج
mulla:
•Iqbal --> ossification of the institution of ulama
•Pakistani state --> ossification of commentary upon Islamic texts
...everyday assertion that one's religiousity is superior to others
mulla = full-fledged maleficent persona
skepticism of daily existence
1. ...(they become skeptical) about his rationality and grounds for his beliefs
2. ...(at some point) anything could[...]
(404)[...notes/note jinn.txt]%65.8[...]br />
vulgarity ==long-term==> *zombification of official figures* (robbed of their humanity --> they cannot be apprehended except through their caricatures)
...................................
to loosen some terms carefully: memory, form, order,
[The arts of memory- Comparative perspectives on a mental artifact. Revised and updated by the author Carlo Severi. Translated by Matthew Carey - Severi - HAU- Journal of Ethnographic Theory]
memory as a domain of social life
archive
“order” constitutes a principle to engender other forms of knowledge
totem poles, simply records the different circumstances that marked a particular social group, were comprised of organized series
occupied with the transmission of ‘names’, but necessarily, paralleled by a form of logical power, implies sequential ordering of different forms of knowledge.
the “art of memory” applies different types of relationships or archival techniques that are not limited to mere numerical calculation: mnemonic, iconographic, and logical techniques.
provide a convincing account of the complex process of ordering
in a measured rigorous way...
what characterizes the system
development of taxonomic principle
system endowed with a high degree of logical power
the idea of pure quantity, based on decimal numbers applicable to wide range of categories: people, objects, units of time or space, etc.
an “art of memory” possessed of rudimentary form of visual salience and an extremely complex ordering of representable knowledge
what matters are system's logical implications and not its visual manifestations
salience
(colors, shapes of knots, folds)
the qualitative categories (meant to be named)
(finding) the organizing principles
precisely calibrated
oriented space
(geometrically?)
what constitutes the logical poles of the vast spectrum of the projects in the archive (people, objects, units of time or space, etc.)
(concerning the archive) we can negotiate two types of knowledge: lists and narratives
to identify a series of key elements that allow us to rethink a wider chronology
textual archaeology - evaluates and decrypts, layer by layer
discovering (evidential) mnemonically oriented means of organizing traditional knowledge
(Montesinos's book:) “list of one hundred kings”
should we abandon the conventional terms of “narrative”
the term narrative used to describe mnemonically oriented lists of names..
narrative was just one of several different means of organizing knowledge..
graphical representation, capable of d[...]
(405)[...notes/khmarchive.txt]%66[...]arratives
...................................
these all were technical or formal questions so far
memory is a way consistency maintains itself
civil society is afraid of personal recollections and perverse databases, digital collections
is khm’s archive a state sponsored memorialization, monuments of a consistent history? (that assumes a sublime ending?)
the immemorial (in memorial)
have a strong philosophy of technology with this project
there is never merely a technological question, always already ontological
who wants to remember, solidify, and memorialize?
and for whom?
building a technological temple of memory, khm aesthetic narrative of its own history?
(first there is one big account of property that all these fragmented histories of numerous people who worked in khm are singed under one signature, of khm)
should we disavow any notion of “spirit” in khm?
we must agree that khm's render of its own history is pure aesthetic what so ever.
we must remain committed to the experimental, when dealing with archival domains in the school of media art where experimentation was in its original conception and foundational roots (as Zielinski expresses in one interview: “+25 KHM: Siegfried Zielinski” https://www.youtube.com/watch?v=S3JQ3aTwu2s)
arte
DAS KURZFILM-MAGAZIN
KURZSCHLUSS
Siegfried Zielinski im Interview
http://cinema.arte.tv/de/artikel/siegfried-zielinski-im-interview
hybrid objects?
is the logistic characteristic of digital data inconsistent with the hybrid objects of art?
Forms of thought, from what Lévi-Strauss called the “systematization [of] what is immediately presented to the senses,”
(Jakobson)
transmutation: cognition involved by the form of translation
data ontology
what is the point of view of rationality in this for us?
(what is the point of view in witchcraft? knowledge is a performative recipe)
what is the point in point of view?
...................................
(Jorge Luis Borges - ‘Funes the Memorious’ in ‘Labyrinths: selected stories & other writings’ 1964)
in Borges story, Funes, the character unable to forget is incapable of the concept of ‘general’
solitary and lucid spectator of [...] an intolerably precise world
not capable of thought
in order to sleep, he had to imagine a direction he would turn his face, made of homogeneous darkness
“To think is to forget differences, generalize, make abstractions.”
Borges ‘homogeneous darkness’ is what we as forgetful immortals afraid of to turn to?
maybe the directions we sleep into, orientation to the cosmos?!
[...]
(406)[...notes/khmarchive.txt]%66.1[...]g of trees (31). In response to this, the Emperor ordered the famous burning of the books - to cite Qin: Athe First Emperor collected up and got rid of the Songs, the Documents, and the sayings of the hundred schools in order to make the people stupid and ensure that in all under Heaven there should be no rejection of the present by using the past. The clarification of laws and regulations and the settling of statutes and ordinances all stared with the First Emperor. He standardized documents.
(to think of) memory as a construction of the present
analyzing organizational memory
organizing analytical memory
memorizing organizational analysis
--> multifaceted stories open to interpretation =/= true/false facts
****remembering: an activity which carries with it its own context****
work on ajayeb and my ongoing commentary on archive and memory is part and parcel of the organizational theory
not to forget that:
•rediscovery is easier than remembering
•statistics --as--> filtering mechanism --as--> proactive forgetting
•forgetting ==> change of identity ['clean slate’ is very well known state to mysticism, --> clearance(=? is to take away useless theory) and origins in geometry - #Serres]
organizational forgetting --producing/maintaining--> classification systems ==> move from heterogeneous forms of memory operating within multiple frameworks [like ajayeb bestiaries] to the privileging of a form of memory (potential memory) operating within a well-defined information infrastructure subtended by classification systems. (Bowker)
if your work is an intermediary profession invisible and removed at the earliest opportunity from the official record, create a “[name of your practice]-ing interventions classification” (?!) --> a fascinating system that creates a standardized language for describing what is it that your practice does does in different or difficult ways
other systems (to organize and critique your accumulation of experience):
•sensitive outcomes classification scheme
•diagnosis scheme
*sometimes what you do does not need to leave a trace, like nursing (in which your duty is to remember for others) [a professions without form ~~> nothing can be preserved, coding past knowledge and linking it to current practice---in the context of the hospital's sociotechnical system], or cleaning [doing everything that nobody else does], or storytelling [you have to go to a new country every day, going to a foreign zones], or certain kinds of performances [@Arianna --> the intensity, focus, and complexity of care], [going from being expert to novice], and many times not codable into discrete units of work practice to be carried out on specific occasions
in my hypertext writing, am i trying to enable myself to talk about my work in a language that computers could understa[...]
(407)[...notes/khmarchive.txt]%66.5[...]in the formal information systems ==> ontology of that system
...recorded on a form; and forms necessarily impose/naturalize classification systems (through the form's speed, rhythm, dimension, and how its specifications are implemented) ***
(how am i working this in my pop-up book and hypertex? --> classification scheme of relevant events for my research)
*informational space is (sufficiently well) pre-structured ==> some things/details can be assumed or are dropped out of the representational space
-in my pop-up book i am encoding a kind of memory in an organizational file ==>? “potential memory” (~= possible future reconstructions) <-- rejecting the ways in which memory is structured in the organization named Iran, or Middle East, or Germany, or Europe,
needed for development of potential memory:
•(forms of) erasure of local context --> to some degree this is always done
•(forms of) classification system --> computerized, affectual, or materially textured categories
* construction is always reconstruction *
artificial memory (characteristic of the 16th century:) “a search for the perfectly proportioned image containing the ‘soul’ of the knowledge to be remembered” --to--> discovery of the right logical category ==> classifying the memorization the world scientifically
classification system ==> filter --> encoding (of information about the environment) ==> coherent framework = memory (Schachter, 1996)
Bowker > Matsuda > Edouard Claparede's experiment (1907) of having a stranger rush into the classroom, do something outrageous, and then have students describe what happened --> “that the past--even of a simple event--was less a record than a sort of taxonomy. Not perceptions, but categorization of familiar types was the major function of memory”
#bambi
pigeonholing of facts
how apass as an organizations is coding for artistic research within the framework of their memory systems?
“There is no room on the [filling] form to write an essay on race identity politics.”
do we need to develop and standardize my discipline-specific nomenclature (in our research microworld) in order to name without ambiguity? --> redefinition of disciplinary boundaries --> shaping of your work so that its future practice converges on potential memory
we murder, they note
they draw from their secret[s]
infrastructure-thinking: Ajayeb Network-Making Minimum Data Set
in ajayeb's literature the very information infrastructure itself (should let be or) is in flux ==> discourses make strange connections between themselves
-in ajayeb the infrastructure assumes the position of every node --> reworked in my #Rigs
“...we are afloat in a sea of multiple, fractured causalities each demanding their own classification systems--and their own[...]
(408)[...notes/khmarchive.txt]%66.7[...]ن غرقه دریای مواج حسین منصور حلاج رحمةالله علیه کار او کاری عجب بود و واقعات غرایب که خاص او را بود که هم در غایت سوز و اشتیاق بود و در شدت لهب و فراق مست و بیقرار و شوریده روزگار بود و عاشق صادق و پاک باز و جد وجهدی عظیم داشت و ریاضتی و کرامتی عجب و عالی همت و رفیع قدر بود او را تصانیف بسیار است [...]
•Mansur al-Hallaj (Arabic: Abū ‘l-Muġīṭ Al-Ḥusayn bin Manṣūr al-Ḥallāğ; Persian: Mansūr-e Ḥallāj) (c. 858 – 26 March 922) (Hijri c. 244 AH – 309 AH) was a Persian mystic, poet and teacher of Sufism [...]
(at the end it is the colonialism that) decides what a disease is [=/= other system/culture (fragile networks) for classifying diseases of the body and spirit, such as ajayeb. (for example see how schizophrenia is classified and understood)]
--> practical ontology
representation of the past
sequencing of the present
==> making it appear that science describes nature --> social power
(at the end you see only those actants who are strong enough, and shaped in the right way, to impact)
“[...] the loosest classification of work is accorded to those with the most power and discretion, who are able to set their own terms.” Bowker 1996
lingua franca of the medical insurance companies
actor network theory: looking in detail at the role of (relatively) black-boxed hybrids [what scientists are actually manufacturing] in creating the discourse of pure science (as endpoint)
science's objective account of natural order:
•trials of strength
•enrolling of allies
•cascades of inscriptions
•operation of immutable mobiles
--> development of standards
‘Janus face’ of science
[Janus, in ancient Roman is the god of beginnings, gates, transitions, time, duality, doorways, passages, and endings. a god of transitions. having two faces, he looks to the future and to the past. (Greeks had no equivalent to Janus.)]
when your work (artistic/scientific) can be seen as a direct translation of the quest for Iranian/French honor after defeat in the battlefield --> the actors don't see what is excluded: they construct a world in which that exclusion could occur
(Latour --> according to American pragmatist strongholds:) reality = 'that which resists’
common language ~= standard language
(we can't talk about the commons without sorting out our understanding of our standard-saturated world)
(my hypertext is not data-driven [= a system with focus on the acquisition, management, processing, and presentation of ‘atomic-level’ data] nor a process-driven (or process-sensi[...]
(409)[...notes/khmarchive.txt]%67.2[...]◦19th century: as producing circumstances that changes needs [Lamarck] --> for Darwin milieu only produced change (at the level of the organism's phenotype)
•milieu rendered as complexes of elements whose actions mutually limit each other and in which the effects of causes become causes in turn, modifying the causes that gave rise to them. (Canguilhem)
umwelt: organisms privilege certain stimuli and response, thus, suggesting to Canguilhem that it isn't merely ‘need’ mediating between organism and milieu (as in Lamarck's formulation) but a prior sense of values that evaluates certain signals as worthy of response over others
--> *the animal finds it simpler to do what it privileges* (Canguilhem 2008)
[*]sense: (from the biological and psychological point of view:) an appreciation of values in relation to a [*]need: (for the one who experuences and lives it:) an irreducible ==(thereby)==> absolute, system of reference
Naveeda's notion of river's point of view:
“...” while the inorganic, such as a river, lacks the building blocks of life in being produced through the action of geological forces, it too has norms and values that take statistical form or are found (in both sense of the word: discovered and originating) in moments of spontaneous action (---> go to Delanda#)
...village and kinship structures being flexible, there is a high value places on sexual normativity
absence of water --> human suffering --> the death of the river --> emergence of land as property
Naveeda examines 3 films:
•focus on corruption, melodramatic specificities of the film-scale, subtext of pain --> Titash Ekti Nodir Naam
•focus on entropy within the Padma river, *ambivalent expression over the necessity for migration that will undoubtedly be one of the strategies of adaptation for an ocean-facing country such as Bangladesh* --> Padma Nodir Majhi
•(film's anticipation of) how rumors and bad news come to unsettle existence, the rumor of climate change may do more to re-organize a social milieu than its actual binding reality --> Chitra Nodir Parey
*there is a “systematic undervaluation of involuntary loss of places and cultures [which] disguises real, experienced but subjective limits to adaptation [and integration*]” (Naveeda > Adger)
(people in interrelation to the Jamuns river...) what may be coming up or downstream or even overhead or below ground, that they are also involved in displacements in situ either because of floods or erosion --> continual throwing up of constitutive elements of social life into the air and their constant re-organization when they return to ground
the erosive tendencies of the river --> the slow movement in place or lateral shifts that lead people to just drop off the scene
(Naveeda: we [...]
(410)[...notes/khmarchive.txt]%67.5[...] ways knowledge is processed:]
1- technical systems and standards
2- new modes of analyzing social (re)organization that exploit the extensive traces left behind by users of information
including:
•education
•libraries: changing structures, services, and physical spaces
•publishing industry
•intellectual property
•global flow
•knowledge politics: filter bubble, counter-expertise,
•
unpaind individuals
“sticky” processes and routines --> *most knowledge workers’ salaries are still paid by bricks-and-mortar organizations with hierarchical structures, established insitutional cultures, systems of credit and compensation/
eventual rise of a scientific culture of “extreme openness”
(forms that are) human-readable & machine-readable <-- the move i made from my notebook to ajayeb.net
infrastructure =/= system
infrastructure perspective:
•modular
•multi-layered, multi-scaled (layered nature of infrastructure, navigating among different scales)
•rough-cut character
•ecologies/complex adaptive systems
-->** infrastructures consist of numerous systems, each with unique *origins and *goals, which are made to interoperate by means of *standards, socket layers [: a bony hollow into which a structure fits], social norms, and individual behaviors that smooth out connections among them
=/=
system perspective:
•fully coherent
•deliberately engineered
•end-to-end process
(Weinberger's notion of) *stoping point*
“knowledge as a series of stopping points”
•printed journal articles
•books
•textbooks
•(other fixed products)
--[changing to]--> a world where knowledge is perceptually in motion }--> in a way ajayeb.net is part of this transition
we face a world of abundant information, hyperlinked ideas, permission-free resources, highly public interaction, and massive, unresolved disagreement. (Weinberger)
individual expertise is (many argue) being replaced by the wisdom of crowds: noisy and endlessly contentious, but also rich, diverse, and multi-skilled [=/= fantasies of Black Mirror TV series]
wikis of all sorts
(?is my ajayeb.net a) citizen science
vigor and growing utility
“distance matters”
(Olson)
commodification of data : the presentation of datasets as complete, interchangeable products in readily exchanged formats
data-driven science
problem of evaluation
--> ***Do we know things if we cannot explain why they are true?*** (Anderson)
hierachically organized forms of credentialing
in Julia's seminar we were trying to examine: commodified data analysis tools and widel[...]
(411)[...notes/khmarchive.txt]%67.8[...]r />
...................................
[which] cultures (or stories) permit a graceful listening forth to our seeing[?]
(metaphorical economy of) *mnemonic deep*:
•past is a thing that you escape at all costs, our past explains who we are,
•as palimpsest, The infinite faces of the past can be read off the present face ==> narrative ideal presen
•
the time that the institution of the sciences create:
1- the time of the experiment/field study: going back billions of years, quantum units of time, tree rings; peat mosses; fossil seeds;
2- the time of the scientific enterprise, historiographical stances shared among sets of disciplines
3- the law of nature: the past which scientists create can be read as an eternal present
(total recall:) memory as a metaphor needed by a ‘handicapped’ observer who cannot see a complete system
(same technique was used in Gulf War, Ali's production of consensus by flat) encephalogram
Ehsan's transmission sub rosa of information: stories and practices from his wild, discontinuous, ever-changing past
(Lyell's geology of earth:) working from the position that there was no sign of the origin of the earth, nor any portent of its end--what we have access to is a set of records in the landscape which leave the impression of massive upheaval and discontinuity in the past
tools to think past =/=? tools of (our own) archive
“most groups [...] engrave their form in some way upon the soil and retrieve their collective remembrances within the spatial framework thus defined” (Halbwachs 1968 > Bowker)
built: we often don't think of such [reworked natural landscapes] trails in memory terms, because it is not our own personal memory that is being engraved--it is the collective memory of our culture
(my favorite) specialized archival technology (~= memory practice): list*
synchronization in the 14th century, where information provided the ‘coin’ which allowed multiple endeavors--social and natural, along a (different) material substrate
...................................
idio + sync
-idio- (“private,” “one's own,” not capable of engaging in the public sphere, for Athenians: concerned exclusively with private (--> a natural state of ignorance that all persons are born into) (private soldier with no skills?) [~=? mast مست] =/= “polites” ~ police [~=? mohtaseb محتسب (--from--> احتساب, شمارنده, بشمارآورنده)])
-syn- (“with”)
کرم + حلیه
hile + karam
سجده شوریده
خام کن پخته تدبیرها
اول او اول بی ابتداست
آخر او آخر بیانتهاست
کار فل[...]
(412)[...notes/khmarchive.txt]%68.2[...]sition + radioactive isotopes; journy through the mantle; etc.)
earth: a variable legible palimpsest
(office procedures & computer programs are both) designed as *abstract machines*
-for ajayeb i designed an abstract machine called ajayeb.net to realize a seamless interchangeability between my artist/research procedures and computer programs
bootstrap: a simple system activating a more complicated system
(i have become hypersensitive to:) progressivist telling of the history of the earth =/= strangely synchronic world where there is no effective arrow of time
[*]synchronization: the work that it takes to bring the various bits of the world into a single archival framework*** (with their metaphors and strategies) ==permit==> cohabitation of discipliness --> **synchronization of the social and natural worlds to the same temporality**
(synchronization is always at work and is technologically determined)
--> conjuring of the social and natural world into forms that render themselves amenable to recording ==> (imperial records) archiving changes the world & creates a record of it --Derrida--> sequential & jussive (imperative)
+ scientific work epitomized the developement and rigorous application of these procedures (---> go to Serres's origin of geometry and greek empire)
***synchronization brings material forms (commodity flow, train travel) together and when geological and historical time are mapped into the same time --> metaphorical & ideological & material interact (==> emerging powerful possibilities) [--> in art we also do a lot of syncing and synchronization (<-- this is perhaps what Pierre meant by saying that researchers are creating their own science)]
time management, a central issue in industrialization
Babbage: clock = regulator of time
industrial world-knowledge ==> importance of the division of the history of the earth into equal periods of time
information drive (a drive *to save as little information as possible about something*)
(Latour's) oligopticon: special places where the micro-structures of macro-phenomena are crafted, local activities become a “bigger” issue (such as parliaments, courtrooms, offices), where different strands of “macro-social” phenomena are weaved
-they see much too little, but what they see, they see it well (=/= total surveillance of panopticon)
watch (from 1800 to 1820 at least 100000 clocks and watches were produced every year)
“clockwork ocean” with waves and cycles of salinity as “balance wheels”
(Bowker > Graham Burnett > Fontaine Maury)
}==> imposing a **temporally mediated qualitative difference between the creator and created** (instantiated on the factory floor and in nature) --> creators stood outside regular space and time (=/= situated knowledge[...]
(413)[...notes/khmarchive.txt]%68.3[...]a kobra
senility kohulat
**database
(replacing syllogism) principle of the *division of labor* --> simultaneity of groups (of people) --> “the succession of acts of which a single act is composed, is the same thing as the succession of diverse works necessary to arrive at a result which is nevertheless single.” (this) succession ==> division of labor
“there is not context only text” --> when you get to Paris, upbringing and race are irrelevant to a person's actions. contemporary humanity would move completely outside the flow of narrative time
1830s geology
history: a science of singularity and secular change
earth: records of catastrophic events that affected the body terrestrial (much as political events affected the body politic)
(Lyell + Buchez + Michelet ==>) (reconfigured the world from) a *tapestry of tales*[~= ajayeb] --to--> random access memory/archive [RAM]****
isotropic spatiotemporal analysis
glitterati
glitter + literati
(framed people: made fashionable and beautiful)
Lyell's time:
1- time: passive container --> attempt to give a chronology to the history of the earth, to trace its origin or deny that there is any evidence that it has origin
2- time: process --> attempt to pick out certain types of changes that are invariably associated with the history of the earth at any age [--> RAM] and are thus in a sense a feature of time itself
Bowker reading consistant patterning in Lyell's writing, finds that in his work in each disparate quotes that Bowker cites:
•the part: (is take as) varying, liable to be created or destroyed
•(=/=) the whole: immutable and eternal (just like Buchez's society)
}--> fable of ‘nature as a whole’
[==asserting==> that no hybrid had ever achieved a permanent niche on earth]**
that nature ature keeps a check on the whole process by organizing flora and fauna into “nations”
[==asserting==> nothing can survive long outside its nation]** (=/= cyborg)
“cycle” of years <--> a region
a climatic great year <--> earth over time
“revolutions” of the earth's surface <--> species change
industrial revolution, reaching its peak as Lyell was writing
--> the stillness, the ***ineluctable equilibrium between creation and destruction*** (=/= other facts available to Lyell's contemporaries)
(fable, a powerful myth still stalking our collective discourse today:) that human time was going faster now than it ever had in the past --to--> give humanity a privileged position within the geological record
(a different time for geology)
**[clockwork mechanism]
how geology in the 19th century shaped our contemporary ideas of database
-(earth is an archivist, but a bad one, [...]
(415)[...notes/khmarchive.txt]%68.6[...]past and present. this metaphor brings out the peculiar centrality of humanity in Lyell's geology and thus the centrality of human society to his problematic
idea of the ‘book of nature’
(Lyell's logic) --> we humans have access only to a limited and random grammar of the ‘book of nature’ ==> *burden of proof* lies with those with thier set of *past causes* to explain the past
[!!]
Lyell's geology is a kind of bookkeeping device that allows the storage of vast amounts of information by sorting them into a kind of filing cabinet of different kinds of events (=/= ajayeb)
(his work revolving around an understanding of archives)
Lyell's “economy of nature”
principle of division of labor into the profession of geology + into the economy of nature }==> cumulative reports in a stateless present (=/= situated knowledges) ==> calculus of regularity out of apparent chaos and old time
true language of geology
(from a) groundwork --> contemplation of more general questions --> complicated results -->{ indefinite lapse of ages --> the existing causes of change
(?Marialena contributing to) earth's archive
scriptural authority (=/= rigor)
halcyon future
ایام خوب گذشته ayam-e khub-e gozashte/ayande
when the center of calculation is in place, there is no need to move
past --> knowledge developed catastrophically, and analysis were framed in terms of catastrophes
present --> knowledge develops uniformly and analysis are framed in terms of continual steady change
Buchez --> science would be the agent that converged both human and natural history onto isomorphic time*** [fantasy of Star Trek]
symmetry between the past of the geological discipline and of the earth
[title]
Freud's penis
inscription of records onto skin
the changes humanity has brought are (not of physical but of a) moral nature
strange tale! --> it is the bestial part of humanity fitting into the economy of nature, whereas civilized humanity operates in a different dimension to nature ==> creating the temporary appearance of an anomaly in “nature's book”
[title]
*the time of the good record keeper*
time of God
sybarites (an urbanite addicted to luxury and pleasures of the senses)
sycophants (=/= a public informer)
incalculable, irrational past seems to Lyell full of noise and cacophony irregularity
memory ensconced in books (~ filtered memory, rational memory, part of the archive with its very clear point of origin in printing) freed us from instict and brutality [---> go to TED talk ‘big history’ by David Christian, fab[...]
(417)[...notes/khmarchive.txt]%68.8[...]terms of catastrophes
present --> knowledge develops uniformly and analysis are framed in terms of continual steady change
Buchez --> science would be the agent that converged both human and natural history onto isomorphic time*** [fantasy of Star Trek]
symmetry between the past of the geological discipline and of the earth
[title]
Freud's penis
inscription of records onto skin
the changes humanity has brought are (not of physical but of a) moral nature
strange tale! --> it is the bestial part of humanity fitting into the economy of nature, whereas civilized humanity operates in a different dimension to nature ==> creating the temporary appearance of an anomaly in “nature's book”
[title]
*the time of the good record keeper*
time of God
sybarites (an urbanite addicted to luxury and pleasures of the senses)
sycophants (=/= a public informer)
incalculable, irrational past seems to Lyell full of noise and cacophony irregularity
memory ensconced in books (~ filtered memory, rational memory, part of the archive with its very clear point of origin in printing) freed us from instict and brutality [---> go to TED talk ‘big history’ by David Christian, fable of printed record and progress of humanity tale]
(Bowker > Babbage:) until the invention of printing, “the mass of mankind were in many respects almost the creatures of instict” --> “flood of light over the darkened intellects of their thankless countrymen”
(the spirit of 19th century embodied in Babbage) making the ***act of making information*** such a key variable:
(print rational/archival memory ==>) new space and time ==> (need for) regular working of the machines of nature and the world : *regularization of time and the distribution of tasks* [--> a mythological operation]<== infrastructural work:
•developement of computing (+ machineries)
•division of labor
Buckland + Babbage ==> complete knowability of the Book of Nature
information and database theory (in genomics --> a core science of our time)
archive ==(is central to ‘thinking about’ & ‘writing down’ of)==> objects being studied
information explosion of the early 19th century + new ways of describing the past
“locality of each geologist will be the terrestrial globe” (--> locality of Olearius)
heroic age --> everyone constructed complete systems (that are thrown up and down in cataclysmic succession [!]) [--> question of artistic research]
...relics of the animate creation of former ages [--> science special effects, museum of continuity,]
[title]
indifinite space as filled with worlds...
[...]
(418)[...notes/khmarchive.txt]%68.9[...], tarof,]
nothing is permanent --> we call some things/objects/identifiers naively nuanced “persistent” or “not persistant”
(important -->) ** of course, it is not a thing that resists change, it is the provider of a thing that resists or, more precisely, controls change **
“reproducible science needs citations” <-- what is my ajayeb relation to this?
(i am modifying some of Calvert's term:)
[*]identifier: an (always breakable) association
[*]actionable identifier: an identifier that can be acted upon by widely available interpretive systems --?--> [*]queryable: effectively leading to a story
[*]content: abstract substance ‘usually’ found in strings
[*]history: a list of (not always all the) versions, (a human-readable document that describes the change?)
(ajayeb.net must always help users) guage the persistence commitments and abilities of repositories and archives <-- element names, values, and precise semantics are in flux
*content variance* in ajayeb.net
(how did i or didn't perform/stage setting user expectations in my apass representations of ajayeb.net)
--> (question of) *objects that grow*, identifier assignment policy, content moves away (varies) from its original state
(any) content change ==triggers==> generation of new object identifier
finite, indefinite, lifetime, subinfinite
content in the presence of versions
(Calvert's defining “content” without using the term “meaning”:)
[*]content: abstract substance, found in such strings as writing, speech, images, and music, (=/= form, =/= style)
content that includes an actionalbe id string:
•extraversuioned, offering no direct actionalbe access
•introversioned, version is opaque, shyness?, good for longevity, bad for inferring provenance منشاء
found in the wild
found in ajayeb.net:r />
•constructed content reference
•scholarly web
•standardized query strings
•the question of landing page --with--> typed links navigable by software
how ajayeb.net performs analysis and prioritization of its own service definition?
how ajayeb.net translates its politics into metadata[~= machine-readable persistence statements]?
which “well-intentioned but untested” set of terms are used and addressed in ajayeb.not?
...................................
[(gendered, racialized, politicized, colonial,,,) narratives of innovation]
(i tended to this field with ajayeb [عجایب المخلوقات: a context of pedagogy and librarianship] -->) library and information science : technologically intensive profession (<-- also many other professions)
علوم بايگانی <--> علوم کتابداری
(my performance and literary interest:) *librarianship and teac[...]
(419)[...notes/khmarchive.txt]%69.2[...]tiveness has a plethora[~ excess, افراط ,ازدياد] of measures --✕--> profit: the seller-centric proxy measure of consumer interest
“our idealized notion of competition as a generator of innovation black-boxes a host of processes for competition, including unfair practices, externalizing costs, marketing, deception, and deskilling.”
(our idealized notion of:){ competition ==> innovation }--black-boxes--> (a host of) processes for competition:
•unfair practices
•externalizing costs
•marketing
•deception
•deskilling
•
individualistic and social Darwinist overtones
[*]inovation: a form of wishful thinking that aims to bring about the desired transformations without the associated costs in time and human effort (Suchman & Bishop)
(‘labor-intensive artistic work’: noninovative creative work; deepen the density of curiosity;)
capitalism continuously applies new technology designed to fragment and deskill labor, so that labor becomes cheaper and subject to greater control (Wajcman)
(sometimes) obsolescence is created through minor redesigns of consumer commodities
“let's sell more” ~-> undesirable consequences for human rights, global trade in rare metals, and toxic waste disposal
[*]technological determinism and optimism: the belief that the present social arrangements and technologies were the inevitable byproducts of historical developement, and that any problems entailed in our technologies and their production processes can be eliminated with further technological innovations
competetiveness and the technological *savvy* implicit in innovation are themselves markers of contemporary masculinity --> “the enduring force of the identification between technology and manliness is not an inherent biological sex difference. it is instead the result of the historical and cultural construction of gender” (Wajcman)
a big part of the problem is that women's technological labor (=/= ghost busters) is culturally invisible --(Katie King in her research on writing technologies argues)--> (a metonymy:) when technologies are reduced to singular, stable, self-contained devices [~ Star Wars] =/= assemblages
[dichotomy of “enforcement =/= destruction” Star Wars either or: if you are not destroying it you are enforcing it]
problems that cannot be conceptualized in terms of measures and endpoints, or which involve holistic, qualitative solutions, will be at a disadvantage for selection
(Cowan shows) the developement of new household tachnologies did not free women from the domestic shpere. rather, it allowed women to enter the paid labor force while leaving the gendered division of labor in the home untouched.
(makes me throw up -->) large literature of self-determination theory (~ showing people are more[...]
(421)[...notes/khmarchive.txt]%69.3[...] they help people adapt technologies
librarian's articulation work is both technological and affective =/= competitive
(in techno-capital) supressing labor costs ==> deskilling
deskilling and de-professionalization under the intertwined guises of competitiveness and innovation
an example of deskilling:
-Haraway: “to be feminized means to be made extremely vulnerable; able to be disassembled, reassembled, exploited as a reserve labor force, seen less as workers than as servers; subjected to time arrangements on and off the paid job that make a mockery of a limited work day; leading to an existence that always borders on being obscene, out of place, and reducible to sex. deskilling is an old strategy newly applicable to formerly privileged workers.”
education has been difficult to comodify, and remains labor intensive =/= innovations in online education ==> creating inroads in the deskilling and commodification of teaching labor:
•course curriculum --> course content
•teaching --> delivery
*video technologies + internet ==> face-to-face interpersonal relating to be captured and reused --> new depths of commodification
*internet technologies can be used to provide rigorous, asynchronous learning and mentorship, or they can be used to decrease labor costs, but they cannot do much of both simultaneously(? --> question @apass)
Calvert: [...however,] for competition--[or any good/bad object we are working on] to be a useful strategy, it has to happen in a larger context of cooperation and collaboration
(for example the notion of “future” has to happen in a larger context in which different futurities for diverse communities is thinkable)
method <=={
+ sensitivity to the historical moment (multiculturalism, extreme changes in the meaning of ‘global,’ etc.)
+ an assemblage of tools that are ready to hand (theoretically driven, are pleasant and effective to use, etc.)
+ embody an ethical commitment to -->
◦emic: the values and meanings of those who are being studied
◦etic: within a way to explore the conventions, standards and infrastructures that both constrain and enable their experiences
Leigh Star
•qualitative methods
•lateral thinking
•poetics of infrastructure
•[*]boundary objects: examines assemblages of humans and things, and how things that exist in more than one community of practice are used in performing cooperative work
the role of practical knowledge in organizational life
sensitivity of an ethnomethodological orientation
(apass's) intellectual capital (is not centered in their official document repositories and databases, rather is in the largely undocumented ideas, insights, and know-how of its members: Lilia, Pierre, Nicolas, J[...]
(422)[...notes/khmarchive.txt]%69.5[...]
suggested topology: skew --changed--> nest (tow branches answering yes and no to: “is he cheating?”)
Leo
stickiness ~ residual (left overs of impression), we couldn't find little objects, litte stickies
zoom is tooooo wide, megacategories, “fermentation” is a different zoom level
cheat --> perception/intention, value of non-doing ?, ‘order is cheat’, ritual ==> heal/cope
vulgar: ritual of popular knowledge, =/= social acceptence, communicating emotional needs, guilt on behalf of the vulgars,
suggested topology: skew (with 4 axioms: negativity, positivity, passivity, ritual)
Caterina
sticky: difiicult to remove categories, dirty, quality of trape, almost negative, like honey as an intermediary sticky for other objects to become sticky
zoom: Latina candition macro, ass rincles micro, herself, change of lens is what matters not the zoom level, the macro of the term culture itself
cheat: against the rule of community/aggreement, always cheating the system, against the game, bad relation to the game, lazy relation, faking?
vulgar: ordinary, insultive, perjurative, of the “people”, (Geert:) a marking always coming from above, what television does: non-actual + spectacle, (Elen:) immoral, not original, not elegant, thinking in terms of the ‘same’, group forming, non-individual, twards mass formation,
suggested topology: nest
Eszter
polarized lense
confusion / being confused is ‘cheating’
stickiness absent
suggested topology: nest (with two branches: naive & political leader)
Goda
nothing sticks anymore therefor we go to swamp to stick to relevant objects
swamp as archive (refuge from the capitalist) =/=? cheat
constructing ‘bad example’ (?) --> role model
zooming in losers of capitalism
X-ray kind of lens into the opacity of swamp
(her) treasures in the swamp [--> epistemological buried objects]
criticizing how capitalism zooms for her irrelevant objects
buffoon --> vulgar
suggested topology: skew (the skew is a plain around the edges, gets deeper in the middle, and a narrow way up in the center: the exit)
Elen
presence of the working of subconscious ==provokes==> etymology
very sticki “hell yea!"s
affirmative, sometimes technical knowledge
something sold (“self”) with something morphic on it (“apparition” or ‘surat’ in farsi)
suggested topology: ramp
Hoda
cheat: sharp radical formation, playing ambiguity
totalizing vision lense (“if then all...”)
“because i asked i could feel”
anti-psychological
suggested topology: ramp
Katinka
makeover slider
vulgar: makeover show, e-bay
statements not touching her, something else is sticki object: sympathy?
slider: stack
suggested topology: ramp (makeover[...]
(423)[...notes/khmarchive.txt]%70.2[...] />
Sofia's documentation
she asks “what is document today?”
-what was document yesterday (that is not anymore today)?
-how the agency and meaning of docu is (or is not) mutating in time?*
-what is beyond the question of documentation and preservation? --> *durational aesthetics*
-is document a limited way of asking questions about what we do and our relationship with time and duration? [you never know what the present brings into the future.]
what art cannot say that document can? “truth”?
when truth was invented where was document standing?
is document today a mere effect of technologies of inscribing?
why we are not talking about “file”?
(---> go to the ontology of evidence and files in X-Files TV series)
is ‘file’ the bedrock of reading today?
document assumes, constructs and promises its own labor of reading
? document is that which reads as referent, truthful, evident, economic value, , ,
Femke, with multiple understanders of the blended, blending world
the question of the metaphors of the body
manuality
manual understanders
for her “the point of origin” is at stake? --> the “ground” is at once desired and disarticulated for the sake of an idea of situatedness --> politics of positioning
placement, world, Dasein, fall
in CG bodies are articulated in differential vectors, not “grounds” --> does she want to ground the body?
she was mobilizing the metaphors of: body, ground, falling
how is she falling? in which historically contingent practices of grounding is she grounded, building her discourse?
ontology of the variable --> (question of the) figure of variation
her work with the partners of crime, getting in the front line and frontiers of CG working and practical metaphors
...................................
Sofia's textual machine, switching between binary values of faire contract --> staying with the polar syntax of ‘you’ and ‘them’
-how the rotating axis of her machine is able of creating breaks in the syntax of the contract?
-(for her machine: “understanding = an act of application”) --> how new forms of *understanding* could change the ways we might achieve fair societies? and not merely changing the order of sentence to visualize and objectification of unfairness and precariousness of the employment economy, in the exegesis of the writen contract. what would it mean to install an understander (taking a risk), for Sofia, and not a reversal syntaxer (making aware)?
-employer and the employee as different “species” with their different “natural” tendencies to fuck with one another? --> zero-sum game
-the question of symbiotic relatedness (--> psychoanalysis) =/=? contractual relatedness
[...]
(424)[...notes/khmarchive.txt]%70.6[...] your makings involves spinning plant and animal fiber and feeling, tying, and untying knots
•processual affirmative re-writings
•systeming meditations
•context-sensitive pushback
•operational closure (of a system)
•fluctuation, entrainment, blocked synchrony
•
[Katie King use of a term, how she shifts it from mechanism to affect:] [*]stigmergy: feeling of being in among and as the self-organizing bits that are system-ing (=/= a method of communication in emergent systems, mechanically defined as “indirect coordination” self-organizing termites and ants or flash mobs or political action)
@apass: how do you provide different *undisciplined ways of envisioning* new kinds of environments, artifacts and practices? (entangle design, science, fact and fiction, boundary objects, system-ing, [*]design: ***making things that tell stories*** [=/= telling stories])
(my encounters with) ajayeb's vibrating particularism
[*]website, talksite: play, trial and error, permutation and mistakes (none of it innocent or exemplary @ERG's website) ==> *cognitive reassembly*
-->{relations between developers and users to create and work out a technical interface ==> communicative tangle}
transmedia story (with its origins commercial and suspect, often entangled with social critique and social panic ~= conditions of making knowledge today; we knowingly or without reflection, gather and pin together such stories across media...)
-you can't take *citation pools* for granted
-how we will take what each other says
companion gatherings (do not exactly cohere or consort well) ==sometimes==> violation of standardization (that some believe is more equal)
(companions need to) [*]learn: emergently sensitize and attune among new cognitive and political circumstances (in and as their very moments of unknowing, when ethical and moral sortings are properly in flux)
(with) Bateson's negative sensitivities to systems, and with Katies King, I keep discovering just how literal is our many being-ness in multiply embedded sorts of biomic sympoiesis
{[*]lecture: feeling-in-the-mouth system, (the word-as-world inhabited by) alternate and overlapping peoples, memories, attunements, citation pools, histories, communities of practice, knowledges, ocean and freshwater “edges"}
{?can i propose (Katie King and Sandoval's) “oppositional consciousness” instead of (Mouffe's) “agonistic pluralism"}
responses, abilities, infrastructures, distributed embodiments,
[*]traumas: intensities crowded with affiliations, loyalties, essential truths
(Bateson > Leigh Star > Katie King) *transcontextual* (transcontextual circumstances: moving from one context to another, one world to another, one set of knowledges to another) ==> [*]boundary objects: workaround things, concepts, processes, even routines that permit coordination, [...]
(425)[...notes/khmarchive.txt]%70.7[...]ousness, (boundary objects) storing and performing our details and affects and memories
punitive parsimonies of explanation:
•over-simplications of complex systems
•pressures for social critique
•to travel as social panic
•retreat to political loyalties (<== confusion overwhelm cognitive schema)
•retreat to political belonging in search of trust
•
(more boundary objects:) many sorting apparatus reframings at varying grains of detail each savoring textures of disciplinary and other precisions amid noncoherent and materializing logics
(constitutive, agential) **cuts are connections**
-to minimize damage and maximize flourishing
differential details --in--> “us” --in--> Bateson's living patterns --in--> starfish's invertebrate radial symmetry --in--> redwood cloning timelines --in--> recursive epigenesis --in--> mechanism and structure in a segmenting egg --in--> human affiliations of power and state and love...
[*]differential consciousness: systems justice sensitive to multiple contexts, *politics of attachment*
@apass's environment (mix of communities of justice and of practice):
belief and disbelief, memberships and belongings, triggered and assembled
****to commit to a well-defined structure of identity for one hour, day, week, month, year**** (=/= Manning)
+ transform that identity according to the requisites of another oppositional ideological tactic (if reading of power's formation require it --> that's how i became more iranian in Europe)
•differential: instantaneous change of one quantity relative to another, a quality that differentiates between similar things (==> derivatives) =/= different
اخرت eschatology
study of end-times [--now--> climate change, global restructuring, ]
-humans are often precariously enduring on the planet
(Cuban Missile Crisis...)
-when urgencies (become too predictive) ==> less sensitivity to the unanticipated --> (Seba's “save the world” =) all too human desires for control or for moral prescriptions
with Katie King --> *systems justice* requires something much more complicated
•we have to work with our extended being
•find out new things about it
-how can we go beyond human intention and systems of control?
-we need, and there are, many ways to minimize damage and maximize flourishing
(*systems humans participate in and do not control*)
(? am i part of this) “we” and “us” gathers sympoietically these boundary objects storing details and affects
the fable of “if it's about everything it is about nothing” --> no!
sharpening focus =/= narrowing focus
workshop for thinking
•with objects
◦moved around
◾in visual play
to take your imaginations along oth[...]
(426)[...notes/khmarchive.txt]%70.9[...]iscourses, practices, and fantasies about self-making, self-sovereignty, and the value of individual freedom associated with the Enlightenment project of contractual constitutional democracies
Sven, Maarten,
Isabel for whom sex is disseminated
•genealogical society: discourses, practices, and fantasies about various social constraints and psychic assaults on the autological subject by various kinds of inheritances
“liberation denied, liberation achieved” -->
•both visions dependent upon an all-or-nothing approach to social change
•both visions dependent on vision and an unexamined allegiance to the concept of change
...at the self-proclaimed centers of freedom
--Katie--> *how do we know social change when we see it?*
when ‘eye candy’ begins to describe a range of visually induced consumer pleasures
theoretical apparatus:
space-plus-time (space + time) =/= spacetime
-the additive understanding of “+” pictures time and space as two geometric planes that intersect =/= ‘spacetime’ there is no need to explain how they come together, because nothing stands between them
“a woman's survival depends upon calling people into classification”
“...hair-trigger judgments about gender lead to romance as well as lethal exchange.”
...................................
Verran in her work with Yoruba (West African) and Yolngu (Aboriginal Australian)
=/= thinking of numbers used in enumerating the real world as helping us to work relation ==> numbers (and mathematical objects) as cognitive tools
elements of schooling --> learning to use mathematical tools
*can number be considered as an inventive frontier in social, cultural, political and moral life?* --Verran--> *number = materialized relations*, enumerated materiality
people having kin relations
people are relations (in an embodied sense + semiotic in the sense of expressing a formal relation [for example wife/husband])
example:
•in river water --> taking numbers as semiotic = to identify numbers as the formal relation unity/plurality
•in working markets --> numbers enact generalizing iconically in the whole/parts mode
--**--> numbers as particulars, in place and time, in situ, realized in specific practical ways
Platonist account of number
intuitionist account of number
instrumentalist account of number
Iranian accounr of number
(Verran's rhetoric --> the term) semiotic (an opaque term, both vague and highly technical) + material modifies
(Verran not refering to) [*]semiotic: the summoning up the baroque complexity of French structuralist and post-structuralist thought, and alternatively the specific categorical proposals of Peirce's philosophy and its off[...]
(427)[...notes/khmarchive.txt]%71.2[...] reals --> speculative grasp of what exists outside human knowing =/=) correlationism: impossibility of a world without human knowing
(one of our obligation today is) [nonapocalyptic] ***recognizing a world without us*** (<-- this is what we must imagine and not “our future” @Pierre)
[by] making use of poetic, affective, rhythmic processes of resonance (--> Sarah's fermentation concert, Sina's popup book)
}==rethink==> *media technologies = technologies of measure*
sensual mathematics
rethink the digital in terms of the “numerical dimension of the virtual”
the potential for mutation immanent to the numerical code itself
(indeterminacies understood in terms of) new processes of quantification that recognize the “full densely packed zones of information that are the intensive surrounds of zero and ones
Clough - Goodman - Parisi
*question of knowing = a politics of capacities* (that crosses every scale of matter/energy)
=/= interpellation and determination of the subject
=/= identity politics (politics of difference)
control society = collection of dynamic quasi-subjects (constituted by a grear number of variables) =/= collection of subjects of right (constituted by the partial alienation of their natural rights to the sovereign)
[*]population only reveals probabilistic regularities once considered at the mass level (=/= collection of controlable subjects)
(in both terms of capital and governance) *modulation and mutation are operative in relations of power* (---> go to Campbell)
[*]publics: addresses of communicated affective states (=/= subjects of discourse about and argumentation over narrative knowledge with truth claims)****
--> matters of vitalizing information
*digital technologies have been fundamental to the deterritorialization of the relationship between individual and collectivity* --Terranova--> (digital technologies through provisional capture and dissemination of affect ==>) constitution of publics
[*]biopolitics: a matter of distributing affective capacities unevenly across population (--> is volatile)
***distribution of affect reshapes society*** --requires--> to restore discursive argumentation (over narrative and its truth claims --> *narrative = a form of truth claim*)
(#telegram with Rai, we need more analysis of... in terms) *ecologies of sensation*: media assemblages with emergent properties that impel new tendencies, new forms of attention, new forms of intention, new forms of distraction, new forms of habit, new forms of practice
*politics of intervention: a matter of entering in the middle in order to *modulate* ~= (Rai's) counter-actualization (~= criticism): moving down from the extended, back to the intensive or potentiality (not merely a deconstructive practice, but) an ontologically oriented[...]
(429)[...notes/khmarchive.txt]%71.6[...]d (making explicit checks of context impossible, inappropriate, meaningless)
“(there is nothing to determine) whether a give individual shall become a clown, a poet, a schizophrenic, or a combination of these” --> we deal with a genus of syndromes (most of which are not conventionally regarded as pathological) [~= art work]#feedback
•those life is enriched by transcontextual gifts (--> Elen)
•those who are impoverished by transcontextual confusions (--> Ali)
}--> for both there is a “double take”
a falling leaf or the greeting of a friend is not “just that and nothing more”
(taking from Bateson, Katie -->) play with this range of terror and possibility --(with + through)--> (individual & biosocial) *consciousness: reflection + recursion* (at the edge of apprehension) = environments of being : context, pattern, layers of abstraction, storytelling all have material effects and provide *materials for agency*
[*]play: metacommunicative media*, a double consciousness (in which the player is well aware of the artificiality of the play situation) [=/= immersive fallacy: the idea that games get better and better as they become whatever that thing “more real” is ==> implications for the meaning of: rigor, representation, evidence, method, assessment]
(animal and children learn to play --learn-->) there are some ways *play self =/= everyday self* & [they learn] to perform this separation in interactive cognitive and social communication *forms of not* : they amuse themselves by performing the communication “this is not it”:
•the puppy nips, but not hard enough to injure --> violence? not. --> the nip actually hurts a bit
•the teen kisses in spin the bottle, but not the person they like the most --> sex? not. --> the kissing blush and stammer
•my body is reacting as if i am in danger, but really i am in front of a computer --> reality? not.
•
>
}--> double consciousness
(Katie > Bateson) *play creates its own commentary in itself about itself as an intense and pleasurable interactive dynamism* = metacommunication: communicative + neurological + hormonal
***good signaling skills make nonabusive play on the edge of double bind possible***
(skills of) transcontextual movement without falling apart
finding out:
•which bits are active
•which bits are context
•which bits can be made explicit
•which rules are perceptible
•which distributed embodiments, cognitions, and infrastructures are in play
(these are the skills needed for the kind of game we play in apass)
playing/gaming (now covers): gambling, economic game theory, game art, design, learning, role playing, system theory --> *playing with our distributed being* [Katie's accounting for digital]
-what the hell are my hormonal plays? (not always including an[...]
(431)[...notes/khmarchive.txt]%71.9[...]and pleasurable interactive dynamism* = metacommunication: communicative + neurological + hormonal
***good signaling skills make nonabusive play on the edge of double bind possible***
(skills of) transcontextual movement without falling apart
finding out:
•which bits are active
•which bits are context
•which bits can be made explicit
•which rules are perceptible
•which distributed embodiments, cognitions, and infrastructures are in play
(these are the skills needed for the kind of game we play in apass)
playing/gaming (now covers): gambling, economic game theory, game art, design, learning, role playing, system theory --> *playing with our distributed being* [Katie's accounting for digital]
-what the hell are my hormonal plays? (not always including another person)
(for Haraway [*]wording:) game of cat's cradle (across a range of transmedia) pictured, described, metacommunicated, performed, extended, *relayed*
(my image assemblages: writing:) techno-organic polyglot polymorphic wiring diagrams
to pattern
to relay (passing something along, relaying =/= sharing)
to perceive multiform
rewarded by dopamine
triggered by pleasure, anticipation, yawning fields for memory [--> my ajayeb study], learning and unlearning, tenacious addictive repetitions
tools: drawing, role playing, gaming, writing, critiquing, reviewing, costuming, songwriting, singing, webby community building, techy arts, fans advocating their interests in films
--> shaping environments and contexts for imagination and cognition
*wording: a practice of displaying + crafting worlds, of sharing + enjoying expertise, of noticing tiny details of connection and similarity amid the tweaks and frissons of alternative shadings across many intertextualities of association, history, genre, care*
in interface
what was obvious to one was mystery to another
what was trivial to one was a barrier to another
how do you reply in terms that are alien to you?
@apass
*actual materialities of distributed thinking* <--among-- infrastructures of:
•publication
•media
•conferences
•scholarly communication
•research results and processes
•
elegant parsimonies of explanation
clever bodies at the edge of apprehension (Despret's Clever Hans Effect)
an interative agency (Katie calls) *learning to be affected* =/= “mearly the effect of...” ...ولی اون فقط داره
odor kit
a device organized in a careful pallete of small differences
learning to be affected --entails--> a dynamic trajectory by which we learn to register and become sensitive to what the world is made of
body parts are progressively acquired --> wor[...]
(432)[...notes/khmarchive.txt]%72[...] =/= disciplinized archives of references (a knowing that linkages exist and can be assumed and must be consciously made explicit as “new”)
•my “=/=” set the focus of lens unsed in examining --> alter the grain of detail (deliberately and dismissingly) --> a “we” is needed --to--> pull back --to--> include alternate knowledge worlds
ajayeb.net/bibli: bird's-eye view of the bibliographic growth
mobility and detachability of “nots” provoking frission
@ERG's new website: what if the worlding here needs to scope and scale along ranges of detail, indications of shifts from one knowledge world to another assemblaged through boundary objects?
-who gets to say in which knowledge world?
routinized rhetoric about feminism
apparatus: open-ended practices
****(ok yes) “we honestly believe that there are no positions that are epistemologically superior to any other” --but--> at the same time [Katie and i totally] argue with and try to overthrow those i don't agree with****
neutrality (<-- moral commitment) =/= relativism: forswearing claims to absolute epistemological authority
(learning from Katie) my technique in ajayeb study --> i brazenly detach words from their original context and mobilize then all together for my own irritating purposes [...] i both reduce and add to the complexity (of globals and locals)
**(my play:) double or multiple consciousness ==> [*]ajayeb: growing boundary objects
**(my project in apass:) to be curious and value how claims to epistemological authority operate and how comparative relativism can be accountable + can i irritatingly passionately disagree with
democratization of oppression (?)
reading across the media sustains a depth of experience that motivates more consumption
...the economic logic of a horizontally integrated entertainment industry
#telegram iran (commercial world of entertainment)
material examples of *stacked realities* cascading over various media and technological platforms with differing degrees of interoperability and standardization --Katie--> *transmedia stories* (inevitably commercialized)
integrationism
revolutionary action
supermacism
separatism
anarchism
political defense
redefinition of the human
to intervene in and democratically refocus social and psychic powers --> place-based ecological activism: self-consciously identifying and producing invigorating political and cultural planetary geographies
ethically augmented and affected cognitive sensorium
variable and sensitized tactics and ethics of “democratics” --Sandoval--> meta-ideologizing: functions both within and against ideology
@Leo?
(my work on ajayeb is aimed at:) old and new media collide ==Jenkins==[...]
(433)[...notes/khmarchive.txt]%72.2[...]tactics and ethics of “democratics” --Sandoval--> meta-ideologizing: functions both within and against ideology
@Leo?
(my work on ajayeb is aimed at:) old and new media collide ==Jenkins==> *convergence culture* --inhabited-by--> those who learn how to play with media, information, visualization, and who live among and produce hypertexted or relational and relative materialities
preemptive
proleptic
prophetic
(the way i am using the term) queer: to learn to be affected by the political economies of knowledge worlds
(my art in lecture and performances:) *to play with our own consciousness* --Katie--> to curiosly work at the edge of “this is not it”, [bits that are] some activated and activating across the tacit and the explicit
(no to) idealization
(no to) disillusionment
(Katie asks) *****which “we” gathers, locating inside of worlding processes, as elements in reorganizations that “we” matter in, but do not control?*****
(the game we play in artistic research:) *transcontextual movement witout falling apart*
[in apass people do] sensitized transmedia knowledge practices
...................................
origin of computing goes back to 19th century insurance industry: modern elimination of risks
social theory of data science
1820s (Babbage’s) difference engine
right at the industrial revolution: division of labor (for Babbage was the highest human achievement)
==> welfare state
the state protects and promotes the economic and social well-being of the citizens
we are living by the rationality of insurance industry (==> operating our lives by technologies of information and computing)
[we can live with it differently]
logic of progress is not the issue, logic of acceleration is the problem
(idea of) frictionless economy ==> must go faster and faster
discourse of stasis =/= how to explore change?
not preserving endangered species, but preserving the possibility of change
desks are information technologies
Bowker > Sina: every critical work (today) must include the centrality of data (and calculation) in our lives
(from premodern) *describe the world* [bestiaries] --to--> (modern necessity to) *calculate the world* [recognizing a calculated world --> my interest in Olearius]
...................................
(Cameron's image of) Terminator: relentless unidirectional progress [that you can't negotiate with] (~= modernity) ==> destruction of cultures and communities --> destroy ourselves
how to live with Terminator = how to live with modernity --> postmodernity
(in the film the Terminator is finally terminated by a determined woman using rather old-fashioned technology)
absolutely will not sto[...]
(434)[...notes/khmarchive.txt]%72.3[...]lly authoritarian system of thought (as have most philosophers in western history who have appealed to nature for ethics)
new postmodernism's value:
•ecological wisdom
•grassroots democracy
•personal and social responsibility
•non-violence
•decentralization
•community-based economics
•postpatriarchal values
•respect for diversity
•global responsibility
•future focus
*modernity is based on a fundamental value-idea --> secularism (a value whose opposite cannot be chosen as value)*
...................................
importance of scale
archive --> scale of the infinite
...................................
*history of knowledge [in my work on ajayeb] = dream of knowledge (present in the mind) of the people who are not anglophone =/= history of science*
inside and outide the mental map of the historian (of science)
SDzVaBj492s
Daston on *disciplinary neurosis* of the history of science
all timelines are maps (are chronologies, are provincial)
most drawings are maps (are charming)
[Sina:] ****can we have (imagine) science without modernity (not coming right after it)??**** <-- my research question (to separate the bond between science and modernity? to flow the curiosity in that direction)
{ the idea of “science created the modern world + western global dominance” (=/= everyone else) }==> “understanding of modernity = understanding history of science”
(one of rare moments that) european middle ages is conflated with the whole of middle east civilization, as pre-Newtonian (in the eyes of W. Rostow)
--> cold war (maneuvering for the alliances of the newly decolonized nations)
--> all the ways of knowing that were not included in the current Anglophone and Francophone definition of “science = the natural sciences in English only in mid 19th century” =/= elm علم, Wissenschaft
**there is no culture without (its own implicit systematics of) knowledge**
•epistemological hierarchy (even without the display or existence of *epistemic culture* [dedicated to the persue of knoweldge] --> yet put pressure on communities of learning ==> ideas & practices, for example alchemy was court science par excellence)
•social hierarchy
•rational who can practice them why
(Daston:) the stuck of hands-on knowledge shoots up and then metaphysics plump it --> persue of knowledge becomes collective (with different pressure points)
for many cultures [including Persian]:
•the philology (grammer) is the queen of the sciences
•the stricing prevalence of *dispute: intellectual discourse staged as agonistic duel --> (most of our) ***intellectual life is conducted as polemic***
...................................
[...]
(436)[...notes/khmarchive.txt]%72.6[...](in Thai) kaan thaay [taking, wasting] ruup [picture]
•Thai word for photography
•concomitant transformation and discharge
--✕--> spirit practices were brought into conversation with the mass media
•conceptualized largely in terms of atavism and/or residue (repressed orgiastic impulse buried)
•(located on the periphery of) the *nation's geo-body* [=/= state's formed public]
(from the perspective of rationalist Buddhist orthodoxy [and in the case of iranian superstitions, Holakouee خرافه khorafe] -->) mediumship: (imagined as) a temporal interruption of the nation's modernity
communist occult practices
emasculating magic
phantasmatic triad of nation, religion, monarch
mediums = state's other
[today]
•identification between the local and the global (facilitated by transnational communication systems) compete with those of the nationalism
>
•*market-based discourses of civic politics in the anticipation of being seen from afar by a multinational media audience*
•
mediumship reborn as...
•circulating along with its own images
•part of an endlessly proliferating series (=/= double of a lost original) in which it merely seeks to be legible as an image of its displaced self
[a figure many artists today want to be: spirit] *medium* (profession of epiphanic discovery) --transmitting--> paranoiac messages --prophesying--> boundary penetration (originated with the state)
(revolution reduced to) the status of mise-en-scene
bourgeois democracy
market-based discourses of civic politics
simulacral space of the new mediascape
(Chuchad's promise of authenticity -->) violent authenticity of an exposure in which mediumship's representations would be renounced --> *techniques of the performance themselves become the objec object of performative inscription*
history of religious legitimacies
populist conservative monk --> religious sermon in the format of emphatically dialogic, using vernacular forms and local dialects to disseminate [--> content remaines deeply orthodox in its valorization of the foundational texts + its ritualist inscription]
+
medium's anti-ontological discovery
~=>
either there is nothing to transmit or there is no means of transmission = silence or white noise
Phra Phyom --> embodiment of fame itself, a bastardized auratic presence that is always arriving (~ imminent without specification)
-what drew these people to this performance?
(seeking the) ambivalent pleasure (not without violence) of having a secret unmasked
acolyte
to ensure a line of vision between the medium and his audience
broadcasting device = recording device
authorship --(displa[...]
(437)[...notes/khmarchive.txt]%72.9[...]
denunciation of possession performance
untranslatable utterances [**increasing performance of untranslatability, glossolalia غريبه گفتارى --> contemporary spirit possession performances ==> the truth of the spirits in the mass-mediatized world is not referential and certainly not universal --✕--> the truth of the spirits centers on questions about the difference between noise and information]
mediums embrace technology
mediumship proliferates
mediums and the media provide each other with metaphors
(mediums seek to escape the relationship altogether) in forms of ecstatic nonrepresentation or absolute renunciation
Chuchad cutting his tongue --> disavow disavowal
“[...]he rendered himself voiceless, and the only sounds he could make were those of exhalation and inhalation: sounds of the body as machine”
...the crowd gasped and then repeated --> confused awe & automatism
[a fable:] “Chuchad placed the tongue on a piece of white paper, and the blood quickly diffused into the fibers. For a moment it appeared as though the tongue was writing a blunt, indecipherable hieroglyph. Chuchad then held the paper to his mouth so it was covering his face and pressed the tongue back into its original place. This time, he seemed to be rewriting, or rather, writing in reverse, and the glyph was inscribed on the tongue as though the tongue had been transformed into paper and the paper into pen. Thus did writ- ing make speech possible. The medium pulled the paper away, folded it carefully, and then, with only a little blood reddening his lips, began speaking.” (Morris)
•tongue excision = performative repudiation of mediumship
•voice = the vehicle of a simple exteriorization
•[*]fable: staged risk in the form of a bad example ==> “object of transmission = the truth”
•[*]confession: a mode of accession or conformity to the message
in Buddhism of premodern cosmologies --> a domain of natural signification where there is *a pure identity between signifier and signified*
auxiliary hell جهنم کمکی
[a fable:] scrutiny ==> (meritorious beings:) people in question become miraculously equipped with memory
recorded on luminous jewel-encrusted gold tablets
quaint traditions عجیب و جالب
(i am learning from Morris how not to) reject the cosmology as a symptom of superstition or a relic of bygone times
ubiquity alone is inadequate to demonstrate relevance
(in the story of Yama) in the evildoer's case, speech is not the mere instrument of truth: it is both a symptom and a cause of sin
where the law rules ==>
•there is no difference between *object* and *sign*
•there is no difference between *speech* and *voice*
the language of truth (personified in the speechless child) =/[...]
(439)[...notes/khmarchive.txt]%73[...]
***from whom should we inherit our practices, and how?***
learning from Despret's *anachronism* (her field philosophy)
اشتباه در ترتیب حقیقی وقایع
(heritage of Socrates) form of epistemic and ethical bifurcation ==> search for hidden causes (underlying the conduct of actors)
Socrates's “you think you know, but actually, you don't know and you don't think” ==created==> ***[1]a device that inhabits thinking and produced only mental paralysis***
--✕--> (Despret:) investigators rarely ask the question of how the people they interview might be interested in the questions addressed to them
*relevance = adventure*
there are many examples of how a piece of abstract knowledge that looked like devoid of any imaginable consequences came to matter (acquired an importance nobody would contest)
-relevance may be lost in translation
*ecology of dynamic and fragile patterns of relevance, of modes of mattering for oneself and for others (Savransky)
[*]relevance: a sense that there is value beyond ourselves (something that is not ourselves, matters) --Stengers--> (daring to connect the) speculative + ethical + practical
(risk of) to renounce *knowledge as a right* + embrace *knowledge's achievement as an event*
[title]
(ego engineering)
***[2]device of anonymity (“to protect people”) ==> distributes expertise, and builds induces performs an asymmetry of roles
•the imperative of deontology
•(can be) a regime of insult
“you, the refugees” --> an anonymous mass marked with **an identity that they had not chosen, and from which they cannot invent themselves**
risk of disclosing
risk of separating
risk of isolating
risk of making people talk while silencing
risk of stealing the words
risk of of drawing the words out from the speaker
risk of retying the secret to its etymology [secretus: to separate, to isolate]
(what we like to think about in apass) to reflect on what anonymity can produce in other research situations
[instead of asking “what the body does/produces?” =/= what Sina's body does for the spider in his room? what Ninja Turtles body does for Iron Man? what anonymous refugee body does for Xiri? what Jane Fonda body does for Laura? etc.]
***anonymity ==> identity***
(the position of “subject” in an investigation is created by erasing the name)
•“feel free to say anything you want” or “speak without fear" = your words will have no consequences
•they are always at risk of putting people in situations where they are unlikely to be interesting & unlikely to be interested
Despret's interview where an exchange really meant something =/= Mette's notion of nothing means anymore except the absurd gesture that ann[...]
(440)[...notes/khmarchive.txt]%73.3[...]r them with thoughts**** --> takes the form (in the pilgrims experience) of [*]hesitation: a sign that identifies that thought is occuring & this thought is taking care of something that matters [---> go to Attar Tazkirat al-Awliya]
forms of hesitation:
•openly contradictory alteration of positions
•a critical position (the apparition is not there)
•a position of belief
•using semantics or syntactic devices that introduce ambivalence
--> Claverie learns to hesitate with them
--Stengers--> ecological practice: a practice that takes into account the fact that the inquiry participates in the ‘milieu’ of those it addresses --> *the practicioner is herself taking care of what matters with thoughts and learns to create (what Despret would call) the relevant *milieu of thought*
Matrix world: “consumer victim =/= resistant hacker fighter” and nothing else
if you are a student of ghosts --> you are competent in sensing the taste of ghosts
{ancestors ate too much salt ==> descendants desire water}--> *intersubjective nature of remembering*
-[Despret > Kwon] true human desires are not those of an isolated individual. it is the individual who feels the desire, whereas the origin of the desirem, like the spirit's phantom salt, may be with someone else, for it is in the presence of this other that the water becomes salty --> ***the desire to remember can be a desire that rises somewhere between the past and the present***
-agencement: the act of commemoration responds to a desire, so one cannot choose whether it emanates from the one who is remembered or the one who takes charge of remembering --> the desire to be remembered & the desire to remember hold together [=/= giving ontological priority to the imagination of the living]
what can i learn from Tehran's bestiary, from my mother, from unusual old iranian fables, from telegram animals?
•let myself be instructed by the events that my inquiry creates
•let myself be called by the enigma that will guide me inmy understanding of events
*to be instructed ~= honouring the problem ~= following it up & letting oneself be led by it --> Alice Wonderland chasing rabbits
****questions do not call for explanation or elucidation, questions call for creation**** ~= [*]riddles: the beginnings of stories ==> set those who are summoned by the enigma to work in a particular way: “what manner of living will make it possible to understand these riddless?”
riddle: key + guide
(speaking trope saying senses -->) tropisms =/= meanings
trope = affects that magnetize you
forces that pass through you and steer you
what should i do with ajayeb? = what kind of meaning is requested of me? ****what is my obligation to the meaning i am seeking?**** [=/= Mette's work]
[...]
(441)[...notes/khmarchive.txt]%73.5[...]estion of naming, of taxonomy --> a way of being into connectedness
[*]ajayeb studies = **how to inherit natural history otherwise**, how to think about natural history, embracing other (than western) heritages of natural history that enlarges the world for us and the ones we are living with
plantation system:
1. radical simplification, elimination of whole categories of players (in systemic encounters)
2. radical substitution, whole domains (plant life, animal life, human labor system in interaction with animals and plants and microbs) are substituted
==> radical break of connection to place
==> release of numbers : value added processes based on the management of numbers
to look at the planetary shape of some of our problems
-scene = condition of...
scenography --> ‘scene’ is a visual spatial way of thinking about what makes the ‘condition’ of something
>
(Calvert on The Nature of Difference book @Quinsy)
rise of population genomics
•efforts like Human Genome project --> refusing to afford a genetic basis for race categories
•tools to identify “deep ancestry” (indicating a geographic origin in prehistory)
postracial politics
recreational genomics --mutating--> “race” out of 19th century concept of “blood quantum” that imperfectly signals complex tribal relatedness and membership
(purchasers of) **genome = book of life** ==> racialized and medicalized subjects
*mutated racial discourses*
renaissance of race categories
science has the authority to establish truth claims that scholars in the humanities must reckon with
humanities scholars may avoid a scientific debate because:
1- they feel out of their depths interpreting scientific data
2- they resist scientific authority in response to well-documented instances of scientific exploration of people of color
3- they may have surrendered to science the work of settling matters of fact, keeping hermeneutics and textual matters for themselves
science and technology studies --> *tracing objects through the practices and discourses that produce them as settled matters of fact, made, but not made up*
(tracking) social and legal arrangements ==producing==> race
***science is coded as the interpreter of nature in western discourse*** --> that is why i have to study science in my research on bestiaries
Hammond + Herzig on how scientific practices across disciplines describe and create what thereby becomes *naturalized difference* (=/= describing the nature of difference itself)
(learn from Hammond + Herzig -->)
source material --> organize & comment --sustain--> argument
+ questions that poi[...]
(442)[...notes/khmarchive.txt]%73.6[...]>
•18th century --> national library
•19th century --> new techniques for ordering, discourse of standardization and order (in the library) + searching and retrieval external to the mind of the librarian
•19th century --> [emerging understanding of the role of literacy in worker self improvement ==>] public library <==> a project of nation, citizenship, democracy, self-betterment, universal education + concurrent with a serious reconstitution of hierarchies of access to books
•late 19th century --> paternalist financial auspices of Andrew Carnegie (who funded 1689 library buildings) for the explicit objective of the self-education of
workers and immigrants --purpose--> acculturation and assimilation
•Paul Otlet --> universal decimal classification 1899
•late 20th century --> dreams of intelligent computers and objectivized information science : (from) library school --to--> school of information management systems
•
}--> *schematization efforts* --> (20th century) library science (continue producing itself) as a cooperative venture of flourishing information [triumphant rationalism]
•standardization
•automation
•propagate
•expand
(in the name of) democratization & civil rights
library ==contribute==> to the civic sphere:
•providing the information
•providing *behaviors* necessary for appropriate citizenship
library ==> classification system (DDC) --> general knowledge organization tool
late 20th century neo-liberal rationality ==intensify==>
•moral directive for self-betterment (as workers)
•reorienting the relation of subjects (toward the state and the social) as one of consumership
+ shift in the definition of knowledge
technobibliocapital --> (new era of) ordering texts & subjects
[*appreciative =/= affirmative* <-- learning from Calvert, we can be appreciative but not affirmative]
[to be critical =] ****not to:
•dismiss X (by thinking of it as) composed entirely of domination [<-- @apass, Pierre] ~= to laud something as a timeless ideal
•evoke a sense of relief that we have X that are free (of power relations, freely available to all, and filled with free-flowing information)
}--> historical + present + future-looking formulations of X
•reverence for libraries of long gone days...
•accolades مراسم اعطای منصب شوالیه for librarians as heroes...
•libraries as the saviors of the people...
•as just another manifestation of government intrusion (paternalism, library: robust civilizing apparatuses, an ideal philanthropic gift)...
--Calvert--> **libraries are potent resources with vast possibilities for creating the worlds we inhabit** -->[*]library: (collectively produced ~ both collectively funded and collected from many sources) vibra[...]
(443)[...notes/khmarchive.txt]%74[...]as humans began to realize that skills and knowledge were the most important types of resources
operand resource: (raw material and land) an act is performed on them =/= operant resource: (technologies, knowledge, skill) those employed to act on operand resources
}--> a conceptual separation with roots in Greek philosophy:
•Plato: “material embodiment = distraction to true knowledge”
•Descartes: privileging of mental life over physical matter
==> we inherit this style of philosophy (in the west) that values formal abstract objectless thinking as the standard canonical way of knowing the world
--> *information age*:
•endorses the pre-eminence of the immaterial and disembodies (mind, skill, mental life) over the material and embodied (brute matter, physicality)
•celebrate a *culture of demateriality*
•
=/= object oriented philosophy:
•Heidegger's theory of tool-being
•Latour's displacement of the human proposed by the actor-network theory
•Merleau-Ponty's sensual phenomenology
•
(continental philosophy + analytical philosophy in West -->) **philosophies of access** to the world : they assume that the human-world gap is the privileged site of all rigorous philosophy
interest in human access to objects [--> correlationism: if things exists, they do so only for us] =/=? interest in objects
(in marketing literature)
•operant resources:
human sophisticated
cultural strategic
active dynamic
agentic immaterial
specialized intelligent
relational primary
*infinite*
--link--> to notions of progrss and achievement in contemporary society
•operand resources:
inhuman machine-like
basic stuff
functional physical
inanimate raw
inert less important
secondary lesser
tangible subordinate
*finite*
service-dominant logic {
•operant --> infinite --> human's skill
•operand --> finite --> world's material
service-dominant logic ==> a cut (“=/=”) --> operant resources will take these sluggish raw inherently secondary materials and act on them to whisk them into something valuable
--Barad--> every act of observation makes a “cut” in what is otherwise an indissolubly unauflösbare entangled natural-cultural universe : *every new way of observation cuts open new logics ==> undermines what is known + what can be known*
[*]operand resources: resources which require action to create benefit
--✕--> crucial scenarios where operand resources (forests, sea beds, topsoil) require the opposite of action (unused or underused) in order to create or maintain (their intrinsic) value
*value-in-use: somthing is assessed according to the use a[...]
(444)[...notes/khmarchive.txt]%74.1[...]es.
(my) animal-findings and fairy-tale associations
if dogs communicate through their trainability cats redirect lines of communication through play. the dog waits and watches, the cat looks and looks, which when is your turn to be looked at, can be therapeutic or unnerving.
meeting the cat half-way
[Ingraham]
the house, passed over in history, brings with it a great many dangers
architecture (never touches the object) is enchanted with object discourse
...all of us have been asked to “instrumentalize” architectural [or art] theory according to a particular building
material given a structure
...................................
Q & A ?, interactivity, swarovski party, servants and robots interacting with foreign bodies --> feeling at home? excited... --> disco without bouncers and borders without border check, spaces you can seamlessly in and out, labyrinthine
i am generating some vocabularies
parsite and parasitical, not all of them are predatory like the wolf
(Karen Barad)
With all mirroring practices, biomimcry has built-in optics on the geometry of distance from what which is other.
(Irigaray)
surprise (to be new): not yet assimilated or disassimilated as known
our attention to that which is not yet (en)coded
...................................
(something to consider, regarding the pigs and wolf story, also an interest for performances that happen in closed space;) there is a standard account that says ‘interiors’ and ‘interiority’ are linked, that the articulation of interior physical space enabled the development of certain kind of (initially bourgeois European) sense of subjective life--as something sheltered and enclosed.
=/= interiority (subjectivity) is linked to the exterior [Sennett]
O-- still in the 15th century (when sex and sleeping was not veiled under curtains) there was no correlation between the notion of privacy and the interior
O-- in the mid 18th century (among European bourgeoisie) a new ideal of domesticity appeared which dictates a new interior space --> separate room separate functions, segregation of domestic activities
O-- Rousseau: in the shelter of private domestic space subjectivity is set free (--> a different kind of subjectivity (one which guards the self, something to be protected from the outside) is enabled by the development of the division of labor in interior space) [this is not merely architectural, it is also something about the clothing people wore: wearing different clothes in family or in the realm of strangers. houses became warmer]
(Simmel's) “urban subjectivity”: street physical over-stimulation ==> wearing a mask, you show nothing to people, you are not there. and behind this mask there is the feelings you are h[...]
(445)[...notes/pigs notes new.txt]%74.6[...]
historical obliteration of the possibility of thinking the idea of presence in perception
*attention: simulation of presence, a pragmatic substitute in the face of its impossibility
atemporal nature of perception
? direct perceptual access to self-presdenceex
(newly) designated “pathologies” of attention and creative, intensive states of deep absorption and daydreaming
(subjective conception of vision ==>) *attention: the means by which an individual observer can transcend those subjective limitations and make perception ‘its own’ [&] the means by which a perceiver becomes open to control and annexation by external agencies***
interrelated problem of perception and modernization
Crary's development of the issue of attention is to question the relevance of isolating an aesthetically determined contemplation or absorption
general problem of perceptual synthesis and disintegrative possibilities of attention
optical verisimilitude
attention --> tension --> possibly of a fixation, of holding something in wonder or contemplation, in which the attentive subject is both immobile and ungrounded
how can something originate in its opposite?
Nietzsche
sudden emergence of model of subjective vision (in the 19th century)
complex and contingent physiological makeup of the observer ==> vision is rendered faulty, even arbitrary
reality maintenance
aftershocks of apperception
failure of a capacity for synthesis of conscious thought (named dissociation) became linked in the 19th century with pathological psychosis
this label (of pathological disintegration) was evidence of a shift in the relation of the subject to a visual field
*synthesis
•for Bergson: bind with creative forces of memory
•for Dilthey: creative forms of fusion specific to human imagination
•for Nietzsche: endlessly creative and metamorphic and not constitutive of truth
the rise of psychological explanation within epistemology
Kant saw perception crowding in upon the soul
for Külpe attention was the very condition of thinking, consciousness not in the mercy of external impressions
the importance of attention to the conception of subjective time in Augustine and Husserl
(curiosity triggered by) wonder for Descartes
in 18th century:
-‘unified’ operation of mental life
-force of a sensation
-an effect of an event external to the subject
--✕-->
in 19th century, attention: an essential but fragile imposition of coherence and clarity onto the dispersed content of consciousness
running in the park, a motif of selfhood, of individual freedom[...]
(446)[...notes/pigs notes new.txt]%74.9[...]/>
how can something originate in its opposite?
Nietzsche
sudden emergence of model of subjective vision (in the 19th century)
complex and contingent physiological makeup of the observer ==> vision is rendered faulty, even arbitrary
reality maintenance
aftershocks of apperception
failure of a capacity for synthesis of conscious thought (named dissociation) became linked in the 19th century with pathological psychosis
this label (of pathological disintegration) was evidence of a shift in the relation of the subject to a visual field
*synthesis
•for Bergson: bind with creative forces of memory
•for Dilthey: creative forms of fusion specific to human imagination
•for Nietzsche: endlessly creative and metamorphic and not constitutive of truth
the rise of psychological explanation within epistemology
Kant saw perception crowding in upon the soul
for Külpe attention was the very condition of thinking, consciousness not in the mercy of external impressions
the importance of attention to the conception of subjective time in Augustine and Husserl
(curiosity triggered by) wonder for Descartes
in 18th century:
-‘unified’ operation of mental life
-force of a sensation
-an effect of an event external to the subject
--✕-->
in 19th century, attention: an essential but fragile imposition of coherence and clarity onto the dispersed content of consciousness
running in the park, a motif of selfhood, of individual freedom, finality of the possibility of soul from the enduring experience of active, willed effort in relation to the body
==> moi: a repository of self-initiated (mental physical) activity and free will
-running in park/city: a priori believe in the self
-your experience is yours
•attention
•judgement
•memory
•perception
•mediation
apperception --> nature of intuition --> (a mobile and dynamic) conception of will --> motor activity
19th century:
attention = will
character = unity
attention ==> mind --{attention is plainly the essential condition of the formation and development of mind}, systematic acquirement of knowledge, for the control of passions and emotions
--> powerful accounts of the nature of human subjectivity
practical or knowledge world of objects (the berlin naturkunde museum)
attention became part of the dense network of institutional discourses/practices around which “the truth of perception was organised and structured”
not part of a “regime of power” rather part of a space in which new conditions of subjectivity were articulated
19th century reco[...]
(447)[...notes/pigs notes new.txt]%75[...]>
activity ~=? simulation of gesture
pointing index finger
confirmation of the impossibility of a direct perception, impossibility of an attention that was an immediate possession of its object (--> Sa'di pointing out to the moon and his lover...)--> every point of fixation is deferral
--✕--> (once?) functioned to denote a plane of transcendence
figuration of utopia --> simultaneous mapping out of death, absence, and finitude of historical subjectivity
Peirce's (nonoptical operation of attentive consciousness =/= Descartes) --> impossibility of direct intuition, of interpretive process
**cognition and perception could only occur indirectly**
index: exercising a real physiological force over the attention -- mesmerized into its particular object of sense.
= *everything that focuses the attention*, (everything that startles us into an index)
--> make something conceptually present which is perceptually absent
installed economy of attraction(/distraction) [in European cities, and its deviation in Tehran differences]
fashion works to bind attention onto its own pseudo-unity
against the living, fashion asserts the rights of corpse and the sex appeal of the inorganic
(Benjamin)
--> death drive
(supreme cult of the commodity:) fashion: a blossoming forth into a luminous apparition of the new
[==>? withdrawal from fashion = a strategy of freedom]
Adorno: in the age of growing powerlessness of subjective spirit vis a vis social objectivity, fashion registers the alien excess of objectivity in subjective spirit, which is painful yet all the same a corrective of the illusion that subjective spirit exist purely within itself. against its detractors, fashion's most powerful response is that it participates in the individual's impulse, which is saturated with history. (“Aesthetic Theory” p316)
(?what are my time's) rhythms of attentiveness
*mask: a means of mental survival
mask (of masculinity) --> the ability to keep a secret --> *all secrets are (at the end) sexual*
[]should our artistic practices comment or be continuous with the (emerging) world of consumer culture? #make a fashion magazine with Ali and Janina: excursion into the stultifying and emancipatory effects of the fashion commodity. discussion on: jewellery, decoration, women's bodies, show, travel, glitter, ----> kaleidoscopic decomposition and displacement of the glitter object
-Mallarme's La Derniere Mode
==> luminosity of a single object is lost amidst its indefinite reflections on the multiplied and fractured surfaces adjacent to it
*insubstantial world (of mode) aligned with (its own) sublime disavowal of the immediate* (, an emptiness and anxiety at the heart of this im[...]
(448)[...notes/pigs notes new.txt]%76.3[...] />
(apass's own hoped-for ritual civic theater of the future)*
attention sustained and enhanced by the regular introduction of novelty [...] means of simulating experiences of singularity and identity in the face of the processes of exchangeablity and equivalence
-Guy Debord
for the hysteric: objects are too present --> excess of presence make representation impossible
(for Deleuze history of painting has been about warding off hysteria*)
organization of perceptual binding and synthesis (taking place while Monet was working)
determined by
different libidinal setup
other category of perceptual dispersion
potential site of fixation
Freud (+ Klinger) --> inseparability of attention from dream process & aesthetic production
(Freud is testing) psychical energy = mobile attention
***observer = a kinetic seeing body set in movement*** (to glide along undeterminated social and durational trajectories)
place: that ordinary anxiety, the expectancy, the sublimated precariousness of a modernizing urban world in which the individual is adrift on a smoothed-out surface devoid of any markers
*origins of aesthetic sentiments*
of skating --> movement of the body pleasurable to self and associated with the consciousness of gracefulnes, as in skating: movement of a kind that bring many muscles into harmonious action and strain none
(Spencer, Principles of Psychology)
*the facts of the case
Sachverhalten
the detective, collector, consumer, and the fetishist (are same figures)
--> idea fixe
--> pathological disorders of attentiveness
[according to Freud] when attention isolates a particular content from a larger cognitive field, the act of dissociation can be the initiation of a productive process
[---> go to Sherlock Holmes]
Weltpanorama
a 19th century attraction: sweeping *comprehensive view*
stereoscopic peep show
a consumer would pay to observe a mechanized series of photographic images
Fuhrmann + Daguerre: illusory three-dimensional scenes whose reality-effects were augmented by concealed lighting and translucent painting
Kaiserpanorama <-- (a site [in which the *automation of perception* occurs] among many of) industrialization of visual consumption
~ a space in which the physical and temporal alignment of body and machine correspond to the rhythms of factory production (: the way novelty and interruptions were introduced into assembly-line labor in order to prevent attention from veering into trance and daydream. -Crary) this is common to:
•precinematic devices in 1880s
•cinematic devices in 1890s
--> (fragmentation of perception inherent to the apparatus presented in [...]
(449)[...notes/pigs notes new.txt]%76.5[...]g of perceptual experience*[--> also relevant for Foad's ahistorical “intuition"]. {this is could be related to a deeper relation with my youth's reality and its perceptions =/= attachment to binding continuities and trajectories are central to my recent work****}
==>
•rationalization and quantification of movement and time (==> mechanization of the body)
•posing plural scattering of attention (--> Sina)
•possibility of unforeseen perceptual synthesis (outside of any disciplinary imperatives --> Foad)
Kaiserpanorama --> industrialized sequence of disconnected images
Muybridge's work --> repetitive but disjunct series
(Crary shows:) demise of the punctual or anchored classical observer begins in the early 19th century --> a new unstable attentive subject (with a *vision refigured as dynamic, temporal, composite*) ==> consumer/agent of/in synthesis of a proliferating diversity of reality-effects (~=> digital and cybernetic imperatives of our present time)
invention
dissolution
creative synthesis
...................................
antimony: contradiction between two equally reasonable statements
the antinomic character (of my conceptual schema: rigidity and banality, attention and disintegration,,, ==> *an object outside its logical control*
-charged with antagonistic forces, like Seurat, my lectures (since now 2018) negate a possibility of an attentive closure, even as it fervently attempts to generate its own internal formula for perceptual presence and unity. like Seurat's Parade de Cirque, it operates in a ceaseless play of disclosure and concealment. [is it time to change?])
Seurat preoccupation with nonspecific temporalities
(estrangement from) a dream of instinctual wholeness
harmonious sensory utopia
-my lecture-performances constitute a provisional realm of freedom for an individual observer [~ myself: a psychic, social, imaginary position called being an Iranian--] of a prismatic past, coinciding with a proliferation of discourse [~= shifting plurality of ‘centers']
--> dream of subjective freedom + effects of power
perhaps my work is inseparable from (the consequences of the emergence of) *models of subjective vision*
-use of optical mixture in my work.
how important is the retina (for any artist)? -->(the question of) the seeing body in all of its physiological density + ambiguous position of that body within conceptions of visuality
•chromatic or luminous effects on the body
physiological regime of visuality (beginning with Thomas Young and Goethe, developed by Johannes Müller, Helmholtz and others) =/= renaissance-based pictorial order
collapse of *camera obscura* model of vision --> emergence of *psychological optics*
1890[...]
(450)[...notes/pigs notes new.txt]%76.7[...]tion --> power of suggestion
attention --> Nietzsche's reality of drives --> Freud's libidinal body (=/= physiological body) --> *drives (=/= instincts) not tied to specific conditions of satisfaction, are subsumed to an open-ended ‘plasticity’ (susceptible to substitution)
drive constantly misses its aim
(for Seurat, Fere, Nietzsche:)
art = physics (=/= semiology) : the question of meaning in art was not about representation but a relation of forces --> for Seurat color was not something accessible as a sign to a sovereign gaze but was an interpretation made by the body
(both Seurat [in his painting] and Nietzsche [in will to power] have felt that there was) an extreme calm in certain *sensations of rapture* ~ extra retardation of the feeling of time and space --> the classical style is essentially a representation of this calm, simplification, abbreviation, concentration }--> (?Sina's paintings) logical and geometrical simplification <== enhancement of strength*!
a lot of artists are still busy with:
stimulus-response mechanisms
**techniques for the external management of aesthetic response** --> quantifiable emotional engineering
@Eszter directly
(the origins of this discourse lies in 19th century automatic behaviour and nervous response, nature of mass subjectivity and desire for social integration, and since Seurat in visual art)
[*]spectator: a being that is acted apon
(does the artist want the spectator “obey” a predetermined program of effects? specially in theater... even if we say this subject [hypothetical individual observer] is a creative inventive affirmative body --still--> presupposing **a subject that is a unity with a conscious will to be overcome** ~-> method)
putting a little onlooker at the bottom of my paintings -->? potential objects of techniques for the control and management of perception and attention
(what are Foad's such objects?)
}--> the question of *how a sensory world is dismantled, synthesized, and represented (~ my paintings) is inseparable from the problem of how a world of objects, individuals, and social relations (~ my performances) organizes itself*
what concerns Seurat (in different terms of color image or human figures) is a ***tension between cohesion and disintegration*** (--> that has been also my constant aesthetic concern)
--this is evident in my work:
[*my paintings busy with] questions of how diverse stimuli become tentatively “bound” into a coherent constellation
[*my performances busy with] questions of how contents referring to a social world are fused or integrated into a network of relations
(in my work) experimenting with:
•the unity of subjective experience (myself performing under influence, mad lectures, excessive synthesis, pathological and disruptive storytel[...]
(451)[...notes/pigs notes new.txt]%76.9[...]myself performing under influence, mad lectures, excessive synthesis, pathological and disruptive storytelling)
•integrity of social institution and processes (the loci and conditions of us coming together, space of art)
=/= social tranquility --> economic productivity
=/= social fantasy of “solidarity” --> health and functional unity, individuals transformed into “social beings”
in a way most of us artists unconsciously in some way in an utopian projection of a sensory wholeness and fulfillment
(dream of) fabricators of powerful imaginary social figurations
Durkheim and Seurat's question of social & sensory: from what viewpoints significant manifestation of organization become apprehensible
my paintings
•(unstatistical) distribution of isolated and categorized units <== additive principle of formal adjacency <-- (my belief:) depleted atomic relations [should] predominate beneath the spurious appearance of social concord [in my world: Iran]
}-->? holistic mode of association (=/= my performances) -->? desire for (modern forms of) cohesion (in the absence of inflexible forms [~ disintegration of the mechanical solidarity of tradition, religion, myth, consanguinity]) -->? wanting an *original solidarity* (---> go to the image of the ‘harmonious vision of industrial society’ in my early paintings, self-regulating landscapes of feedback loops --> *state of equilibrium* that i wanted to achieve in the painting not symbolically)
(i prefer *pseudo solidarity*)
emergence of aggregates
manifestations of complexities
(this is happening in)
late 19th century is also the age of attempting to validate a relatively stable and domesticated image of the dynamism and destructiveness of capital
modernity --> state of harmonious equilibrium --> interaction in relation of agreement and mutuality --> new set of moral imperative --> *solidarity*: the duty to become a “social being” (~ to become socialized in relation to a wide range of institutions)
anomie: breakdown of an organized set of connections and adjacencies, deranges a normally regulated flow of communication and feedback (=/= solidarity) }--> thermodynamic framework
anomie (used to be) a celebrated passage is when the individual worker is no longer the living cell moved by continual contact with neighboring cells (=/= now in late liberal capitalism anomie is the mode of labor)
anomie (in thermodynamic framework) describes a statistical distribution of elements in which insufficient contact or adjacency prevents the flow of messages our information within the system as a whole. systemwide increase of local zones of dissociation and disintegration <-- Durkheim
(Durkheim was writing at the time of) crisis of social cohesion within a transitional period ==> a sy[...]
(452)[...notes/pigs notes new.txt]%77[...]rom the boredom of a third-rate military music band after 1850 in Europe) aligned with the rationalizing imperatives of industrial production: hierarchically ranked states *executing an external algorithm* ~= partition: allocating its parts
[*]score: the image of programmed labor in our society (@Lilia) --> logic of combination
-in apass i have been fighting against artists ambivalent characterization of themselves. i want my peers particular figuration of measurement, quantities, and ratios of their diagnosis of crisis of value and of devaluation of life and the world (when they perceive as such... negation and inversion)
(Aristotle's metaphysics ==>) Pythagorian: art = harmony = analogy between opposites
~~--> **social project of reconciliation through the use of aesthetic forms** (from the 4th century and still popular today)--> “training of the people begins with the senses” : music and rhythm from which came healing of human temperaments and passions
Pythagoranism: number =/= infinite
•infinite = void of knowledge, limitless and undetermined
•number = rational limit and determination
Pythagorean =/= premodern mystic values
*some of the great disenchanters at the origin of modern western science are deeply Pythagorean:
***number is the essence of reality ==today==> “nature must be studied quantitatively” (=/= ajayeb's quality of descriptive nature of the world)
...and appeal to mathematics in artmaking still comes from the hope of establishing clear and distinct ideas, which as such are necessarily true
Pythagorean primal cosmogenic principle: breath --> repression's binary rhythm of inhaling and exhaling, the mutual interaction of contraries (like sex) : the original generative force
(the union of the limited and the unlimited) --> still operating today in the year 2018
theories of dynamogeny on iranian traditional music radif, that certain musical proportions poses cheerful or bitter qualities, influence the person's emotional state
to transcend from quantitative number of dastgah --to--> a mysterious qualitative dimension of pardeh
(Crary's) Seurat's anarchism: (painting of the) world of mere empirical relations, cut off from the infinite (loss of the vanishing point) and from the light of either sun or moon (gaslight illuminates the scene)
Leo's primitive communism
pictorial generation of meaning
the keystone of Foad's technique:
purity of the spectral element
(Burgin >) fantasy: an arrest that domesticates the unruly movements of desire --> it takes on hieratic and tableau-like forms : phantasmatic figuration
*reconciliation*
(a formal idea, of) abstract functionings of binary oppositions {typographical distributio[...]
(453)[...notes/pigs notes new.txt]%77.5[...] diagnosis of crisis of value and of devaluation of life and the world (when they perceive as such... negation and inversion)
(Aristotle's metaphysics ==>) Pythagorian: art = harmony = analogy between opposites
~~--> **social project of reconciliation through the use of aesthetic forms** (from the 4th century and still popular today)--> “training of the people begins with the senses” : music and rhythm from which came healing of human temperaments and passions
Pythagoranism: number =/= infinite
•infinite = void of knowledge, limitless and undetermined
•number = rational limit and determination
Pythagorean =/= premodern mystic values
*some of the great disenchanters at the origin of modern western science are deeply Pythagorean:
***number is the essence of reality ==today==> “nature must be studied quantitatively” (=/= ajayeb's quality of descriptive nature of the world)
...and appeal to mathematics in artmaking still comes from the hope of establishing clear and distinct ideas, which as such are necessarily true
Pythagorean primal cosmogenic principle: breath --> repression's binary rhythm of inhaling and exhaling, the mutual interaction of contraries (like sex) : the original generative force
(the union of the limited and the unlimited) --> still operating today in the year 2018
theories of dynamogeny on iranian traditional music radif, that certain musical proportions poses cheerful or bitter qualities, influence the person's emotional state
to transcend from quantitative number of dastgah --to--> a mysterious qualitative dimension of pardeh
(Crary's) Seurat's anarchism: (painting of the) world of mere empirical relations, cut off from the infinite (loss of the vanishing point) and from the light of either sun or moon (gaslight illuminates the scene)
Leo's primitive communism
pictorial generation of meaning
the keystone of Foad's technique:
purity of the spectral element
(Burgin >) fantasy: an arrest that domesticates the unruly movements of desire --> it takes on hieratic and tableau-like forms : phantasmatic figuration
*reconciliation*
(a formal idea, of) abstract functionings of binary oppositions {typographical distribution of energy}
=/= elevation in terms of “opposites” or “contraries” (colors, lines, forces, sexes, numbers)
technocratic dream of a quantifiable harmony that a machinic world installs or restores --> *ataraxie*: emphatically reduction of tensions into zero --Seurat--> homeostasis --> preindividuated unity : theater of equilibrium ==> erasure of both individual and historical temporality
(Nattiez:) the illusion that humanity could reach a stable point [...] at which time can be arrested. it is for this [...]
(454)[...notes/pigs notes new.txt]%77.5[...]
*reconciliation*
(a formal idea, of) abstract functionings of binary oppositions {typographical distribution of energy}
=/= elevation in terms of “opposites” or “contraries” (colors, lines, forces, sexes, numbers)
technocratic dream of a quantifiable harmony that a machinic world installs or restores --> *ataraxie*: emphatically reduction of tensions into zero --Seurat--> homeostasis --> preindividuated unity : theater of equilibrium ==> erasure of both individual and historical temporality
(Nattiez:) the illusion that humanity could reach a stable point [...] at which time can be arrested. it is for this reason that androgyny and death so often appear together: social utopias end in massacres and that the structuralist utopias of an allembracing explanation of mankind reducible to torrents of binary oppositions result in “nothingness”
Freud's nirvana principle: to remove interval tension due to stimuli (--> death instinct)
Sina:
(painted and visible philosophy)
in my image assemblages what are and how they work:
•mimes of meaning
•full of graphic gestation
•figural groupings
•architecture
•compositional thinking
what sorts of structural rightness do my image assemblages make inevitable? (innocently indicating the sweet source of truth)
or, what kinds of geometric simplicities (purity of form and efficiency of expression) does it betray?
what is the ‘status of idea’ in there?
what are the allegorical abstractions? (in Sohrevardi image: the mediation between heaven and earth) (horizons, vanishing points, grids, orthogonals, heavenward movements, gestures, axis or axiomatic geometry,,,)
[my performances are teachings on how to read the figural language of my image assemblages (?)]
the particular geometry of pictorial structure in my image assemblages testifies to which truth?
which pictorial reial realizations (knowledge of things) do they epitomize?
which metaphysical polarities translated into geometric contrasts? (integral part of revealed truth) [or that there is a or no central truth...?]
which allusions ground the abstract truth of the image in a certain reality?
(----David Rosand's) Raphael: theological truth <--> axiomatic geometry (~ congruence of simple structures) --> divinity of the circle
supernatural status of the form, reaffirmed by gold (<-- an archaic and discounseled technique) ==> *put ‘form’ beyond the reach of pictorial illusion and beyond the realm of nature*
*pictorial truth sometimes lies in the painter's choice in working on the surface* (acknowledging the powerful claims of the axis of the field and the determining control of its shape, recognizing the dialectic of circle and square, the signifying tension between picture plane and orthogonal recession, etc.) --> in the case of Raphael: theology becomes a commentar[...]
(455)[...notes/pigs notes new.txt]%77.6[...] figural language of my image assemblages (?)]
the particular geometry of pictorial structure in my image assemblages testifies to which truth?
which pictorial realizations (knowledge of things) do they epitomize?
which metaphysical polarities translated into geometric contrasts? (integral part of revealed truth) [or that there is a or no central truth...?]
which allusions ground the abstract truth of the image in a certain reality?
(----David Rosand's) Raphael: theological truth <--> axiomatic geometry (~ congruence of simple structures) --> divinity of the circle
supernatural status of the form, reaffirmed by gold (<-- an archaic and discounseled technique) ==> *put ‘form’ beyond the reach of pictorial illusion and beyond the realm of nature*
*pictorial truth sometimes lies in the painter's choice in working on the surface* (acknowledging the powerful claims of the axis of the field and the determining control of its shape, recognizing the dialectic of circle and square, the signifying tension between picture plane and orthogonal recession, etc.) --> in the case of Raphael: theology becomes a commentary on painting : pictorial structure (directly semiotic and not mimetic) = meaning
(always?) *faithfuls need their originals*
in Helmholtz's 1856 comprehensive account of human vision, the eye emerges *empathically embedded in the thinness and opacity of the body*
eye (=/= a marvelous apparatus) : an apparatus with built-in aberrations, proneness to error, and inconsistencies in is processing of visual information --> entoptical phenomenon --James--> subjective optical sensation: example of selective attention excludes from consciousness sensations that are *nonreferential* (= irrelevant to the knowledge about the world)
(~= Ernst Mach's sight phantasms)
arborescent vocabulary of the scientific literature on the eye in the 1880s
*new diagram of the eye: photoreceptors in the human eye are placed at the back of retina, behind the blood vessels (that literally intervene seeing) --Seurat--> inseparable mix of an abstract mathematically constructed & a physiological perception more subjectivity determined, “domain of vision has been integrated Iin the field of desire” (Lacan), “phantasmatic events that occur on the surface of the bodies” (Crary)
=/= older diagram of the eye: the ideal unobstructed functioning of camera obscura --> ‘scene of representation’
‘dream of immediacy’ --to--> (Seurat's refusal of scenography ==> nondisclosure ~) fantasy of a theatre without representation
Rousseau's affirmation of *political self-sovereignty* in the ‘festival’: a stage which presents nothing to the sight --Derrida--> a place where the spectator, presenting himself as spectacle, will no longer be seer or voyeur *** (<-- what i learned from Phill) ==> presence will be full as the intimacy of a self-p[...]
(456)[...notes/pigs notes new.txt]%77.7[...]e illusion of movement*
beginning with the phenakistoscope and zoetrope in the 1830s --through--> innumerable optical devices all the way into 1890s --> endlessly fascinating and repetitive --> sites of attentiveness (~= attraction)
{ Seurat + Reynaud + Edison (~ producers of the ***machines of the visible***, allowing the constructed and synthetic nature of machine vision to coincide with their own rationalization of perceptual process) + forms of machinic vision developing through 1880s }--> (examples of an emerging) *****industrial art***** : from *artisanal practices* --to--> standardizing industrial modes of image-making
Crary reading Seurat without isolating him from the effects of what Raynaud, Edison and many others (Muybridge, Fuhrmann,) were developing through out the 1880s
{ the audience in Seurat's painting = the audience of the static backgrounds used in Reynaud's machines }--> the unchanging, unreflective, even unseeing nature of modern spectatorship : *a crowd of spectators permanently in place, installed as a fundamental component of the social world* (in which the specific content displayed to them is the matter of absolute inconsequence)
shadow show
clown as magician-engineer who with his right hand opens the curtains onto an illuminated and abstractly assembled plane of visual stimulation
(Seurat were disclosed to the) congruence of an immaterial, atopic and evanescent image with powerful reality effects and techniques of attraction
techniques of perceptual modernization --constituting--> an autonomous space of invention --> imposing its own constructed visions and truths on viewers
(Crary shows how) the mechanization of vision had no intrinsic link to objectivity, but rather to new capacities for simulation, illusion, conjuration
(my paintings? ...early) dreams of an impossible and inhuman vision, of a desire for perceptual ubiquity exceeding the spacial and temporal limits of human faculties --?--> remake the self into a sovereign eye would create and impose its own truths
-the horses of Gericault and Seurat, in their airborne oneiric trajectories, incarnate a deeper truth of the body: they become abstract correlates of psychological and kinetic response to perceived movement --> ideomotor experience (=/= truth of mechanical spatial movement)
(--> ajayeb description movement animal in motion)
***animal is arrested --> presence is not directly accessible to human vision, but can only be the product of technical procedures of simulation*** --> “nature = scenographic space” (--collapse--> precondition for the impossible unseeable apparition specter --Seurat--> spectacle)
phantasmal homeostasis
detemporalization of experience
management of attention <--> techniques of attraction
(Foad and) Seurat's efforts (in Cirque): ab[...]
(457)[...notes/pigs notes new.txt]%78.5[...] recourse to my capacity for forgetting...]
perceptual consistency is a phantom
(Lucretius:) [*]world: infinite Cascades of self-differentiation
-the question is: how to make aesthetic constructions [the task of the artist] (if the world is so fragile)?
-how to go back and forth between attention and reverie?
perplexity of the eye (related to a deeper and metaphysical perplexity)
an imageless vision
...a mind for which no visible form is visible enough
the fixed and monocular eye has been posed (in recent theatrical writing) as the formative element of classical system of representation **functioning to arrest duration and change in order to achieve a conceptual matey mastery of phenomena** {==> zoocentric animal anatomy =/= ajayeb}
--✕--> (Crary's suggestion that) ***the fixed immobile eye is what annihilates the “naturalness” of the world*** (disclosing the provisional and fluid nature of visual experience) =/= mobile glancing eye is what preserves the preconstructed character of the world
•moving eye --> habitually familiarly caresses objects (extracting previously established relations among them)
•fixed eye --> (immobile eye triggers a ferment of activity ==>) trance and perceptual disintegration --> dissolving the physiognomy of the everyday world [~=>? bestiary's perceptual uncanniness]
fixed truth-taking stare ==> perceptual uncanniness
the idea of un undistorted original perception ==> objects in some accessable state available for objective comparison and evaluation
fixation sets the world in motion
visual field begin vibration and oscillating
chromatic instability
the physiological apparatus (our bodies) incapable of stability =/= the aim of stabilizing the world to look at it analytically
perceptualism: the idea that (artists, cultures, etc.) expressions in varying degrees involves the transcription of the world “as it appears” to them
Cezanne ==> understanding of the world (as processes of becoming) that doesn't possess a *premade integrity* (--> world of ajayeb is full of premade integrities)
reckon & calculate
--✕--> (Nietzsche's) formless unformulable world of the chaos of sensation
--✕--> (Cezanne's) continual emergence and disintegration of constellations (of relationships + self)
production (of other kinds) of fixed vision (amid the increasing awareness of the transitive and unstable nature of perception):
•modern psychology (late 19th century): how to incorporate the vagaries and unpredictability of subjectivity into a set of constants --> quantify subjective perceptual experience [<-- question of artistic feedback: how to perceptually isolate stimuli? how to temporally control one's e[...]
(458)[...notes/pigs notes new.txt]%79[...]us status as object
rock = (incarnated) resistance to drift and entropy :
forces of gravity
geological erosion
inexorable disintegration of substance
...
(?like many artists i am looking for incarnations too, for) procedures of binding : transformed representational logic
*operation of fixing, of fastening, within a world in which position no longer has its former meanings*
interpretation of tentatively scenic spaces
(BOZAR Tehran tree project)
•flickering screen of sky and trees
•one stone lies nested or wedged within the embrace of another element
--> (logic of the [phantom]) limbs
eroticized enclosure (seek to grasp and be grasped) --becomes--> diagram of perception (seek to envelope and be enveloped)
Cezanne's discovery: any attempt to stabilize perception ==> disintegration and transformation
•Cezanne --> dispersed perceptual processes
•Freud --> dispersed psychic processes {perception = interface of the nervous system with the world <=~ interface between consciousness and the stored stimuli of wishes, memories, anticipations}
(mid 1890s) Bergson + Freud ==> sustained and original consideration of the anti-optical functioning of subjectivity perceptual experience as a nondirectional, acentric, multitemporal event
--> empathic decentering of the observer
+ (widespread) practical and discursive remaking of the observer as subject, vision is no longer a distinct and isolable phenomenon
Freud --> psyche = a perpetually available innocence + infinite reserve of traces
*perception arouse interest on the account of their possible connection with the object wished for* : ‘perception = question of internal excitation’
Cezanne --(in Pineapple and Rocks)--> coexistence (continuity) of:
•an attentiveness that is bound (cathected) onto established (facilitated) patterns [= one's own history + its fixation]
•a perception of animality and novelty [= relaxation of grip, musical, (Deleuze and Guattari's) *antimemory* =/= atemporal forgetting]
vertigo: auto-movement of chaos
“Cezanne's work = model of a nonhuman perception” : (reading of Cezanne as) austere project of formal rigor, performed on some remote plane of aesthetic production; an enterprise tragically detached from an engagement with the social contradiction of his time =/= (Crary's reading of) Cezanne coinciding historically with new perceptual technologies --> new metaphoric possibilities
accumulated experience --basis--> radical depersonalization --intuit--> creative forces of chaos (in your own provence)
**Cezanne's imaginative refiguration of himself as machine = translate automatically** ==> release from grounded condition of human perception : to[...]
(460)[...notes/pigs notes new.txt]%79.5[...]tem with the world <=~ interface between consciousness and the stored stimuli of wishes, memories, anticipations}
(mid 1890s) Bergson + Freud ==> sustained and original consideration of the anti-optical functioning of subjectivity perceptual experience as a nondirectional, acentric, multitemporal event
--> empathic decentering of the observer
+ (widespread) practical and discursive remaking of the observer as subject, vision is no longer a distinct and isolable phenomenon
Freud --> psyche = a perpetually available innocence + infinite reserve of traces
*perception arouse interest on the account of their possible connection with the object wished for* : ‘perception = question of internal excitation’
Cezanne --(in Pineapple and Rocks)--> coexistence (continuity) of:
•an attentiveness that is bound (cathected) onto established (facilitated) patterns [= one's own history + its fixation]
•a perception of animality and novelty [= relaxation of grip, musical, (Deleuze and Guattari's) *antimemory* =/= atemporal forgetting]
vertigo: auto-movement of chaos
“Cezanne's work = model of a nonhuman perception” : (reading of Cezanne as) austere project of formal rigor, performed on some remote plane of aesthetic production; an enterprise tragically detached from an engagement with the social contradiction of his time =/= (Crary's reading of) Cezanne coinciding historically with new perceptual technologies --> new metaphoric possibilities
accumulated experience --basis--> radical depersonalization --intuit--> creative forces of chaos (in your own provence)
**Cezanne's imaginative refiguration of himself as machine = translate automatically** ==> release from grounded condition of human perception : to become an apparatus = implacability apprehend a world outside of the terms (that the artist wants out) ==> novelty (~= to overcome the gravity of one's own interiority) --Cezanne--> primordial image (of irreducible formlessness, of ***world in process without horizon***, without position, of slowly vibrating colors...) [<-- *apparatus becoming* is now the cliche of contemporary artist]
glow of a geological dawn
archaic + inert
Precambrian
deterritorializing processes of capitalism (+ its imperatives of perpetual renovation) --> (its compatible) uprooted nonorientable subject
nature experienced as vibrations, animations, chromatic reverberation (+ seeking a “logic” to clarify its unfolding)
hideous sign of progress (for Cezanne: electric light, cinema, )
artistic modernism <==Adorno== (the fact that) the most advanced procedures of material production and organization are not limited to the sphere in which they originate (---> go to incarnation)
demotivated subjectivity
wants something that is neither[...]
(461)[...notes/pigs notes new.txt]%79.5[...]r />
accumulated experience --basis--> radical depersonalization --intuit--> creative forces of chaos (in your own provence)
**Cezanne's imaginative refiguration of himself as machine = translate automatically** ==> release from grounded condition of human perception : to become an apparatus = implacability apprehend a world outside of the terms (that the artist wants out) ==> novelty (~= to overcome the gravity of one's own interiority) --Cezanne--> primordial image (of irreducible formlessness, of ***world in process without horizon***, without position, of slowly vibrating colors...) [<-- *apparatus becoming* is now the cliche of contemporary artist]
glow of a geological dawn
archaic + inert
Precambrian
deterritorializing processes of capitalism (+ its imperatives of perpetual renovation) --> (its compatible) uprooted nonorientable subject
nature experienced as vibrations, animations, chromatic reverberation (+ seeking a “logic” to clarify its unfolding)
hideous sign of progress (for Cezanne: electric light, cinema, )
artistic modernism <==Adorno== (the fact that) the most advanced procedures of material production and organization are not limited to the sphere in which they originate (---> go to incarnation)
demotivated subjectivity
wants something that is neither optical nor mechanical nor intellectual ==> substitute a mode of consciousness that is predominantly intuitive : the awareness of touch
historical adjacency (<-- Crary's knowledge zoom)
*late work of Cezanne (in spite of apparent social isolation of its production) = a site where modernization of subject occurs (of late 19th century)* --> dynamization of perception (occurring in many different domains around the year 1900 --introducing--> new techniques of vision)
Cezanne =/= contemplative distance
Cezanne =/= perceptual autonomy
Cezanne = nervous system interfacing with (a continually transforming) external environment
Cezanne = an example of a contemporary conceptualization of reality (as a dynamic aggregate of sensations)
--> emerging industries of spectacle
(fundamentally distinct) machinic visual technologies --Deleuze--> cinema =/= previous historical forms of simulation (some continuous western mode of representation, with its origins in Renaissance), represent the world
cinema --constitutes--> *an autonomous world* made up of breaks and disproportions, deprived of all centers, addressing itself as such to viewers who are in themselves no longer the center of their own perception
percipiens
percipi
nonselectivity of cinema eye =/= texture of human attentiveness
cinema = fusion = dream of the functional integrity of the world
film = validation of the authenticity of[...]
(462)[...notes/pigs notes new.txt]%79.6[...]that) the most advanced procedures of material production and organization are not limited to the sphere in which they originate (---> go to incarnation)
demotivated subjectivity
wants something that is neither optical nor mechanical nor intellectual ==> substitute a mode of consciousness that is predominantly intuitive : the awareness of touch
historical adjacency (<-- Crary's knowledge zoom)
*late work of Cezanne (in spite of apparent social isolation of its production) = a site where modernization of subject occurs (of late 19th century)* --> dynamization of perception (occurring in many different domains around the year 1900 --introducing--> new techniques of vision)
Cezanne =/= contemplative distance
Cezanne =/= perceptual autonomy
Cezanne = nervous system interfacing with (a continually transforming) external environment
Cezanne = an example of a contemporary conceptualization of reality (as a dynamic aggregate of sensations)
--> emerging industries of spectacle
(fundamentally distinct) machinic visual technologies --Deleuze--> cinema =/= previous historical forms of simulation (some continuous western mode of representation, with its origins in Renaissance), represent the world
cinema --constitutes--> *an autonomous world* made up of breaks and disproportions, deprived of all centers, addressing itself as such to viewers who are in themselves no longer the center of their own perception
percipiens
percipi
nonselectivity of cinema eye =/= texture of human attentiveness
cinema = fusion = dream of the functional integrity of the world
film = validation of the authenticity of the perceptual disorientation
}--✕--> Crary's analysis of Edison's train robbery scene : serial reconfiguration of a kinesthetic constellation of moving forces (+ additional system of movements and forces: bodies, bullets, explosion) =/= question of mobile point of view
Cezanne <--> cinema camera --Dziga-->
i am a mechanical eye
i, a machine, show you the world as only i can see it
now and forever, i free myself from human immobility
i am in constant motion, i draw near, then far away objects, i crawl under, i climb onto them... i plug and soar together with plunging and soaring bodies
now, i, a camera, fling myself along their resultant maneuvering in the chaos of movement, recording movement, starting with movement of the most complex combinations
Sherrington --> stimuli in the external world are selected and fashioned by the organism
=/= Pavlov: stimuli = alien shocks encountered and responded to
=/= Cartesian res extensa, res cogitans
“the great physical process of attention”
inhibition: an active process
anticipatory behavior
[...]
(463)[...notes/pigs notes new.txt]%79.6[...]ine assemblage --Deleuze--> new paradigm of *psycho-mechanics* ~ cinema is capable of touching the cerebral system directly ==>
•experimental forms of life = freedom (affirmative model of automatic behavior --> thought functions at a higher level with an arsenal of syntactic perceptual conceptual tools)
•management of attention (model of passive automatism)
(from) dreamer --to--> somnambulist --to--> hypnosis --to--> suggestion --to--> hallucination --to--> obsession
Deleuze + Benjamin + Virilio
the idea of *art of automatic movement coincide with fascism*
@Pierre, pass, Foad
scopophilia: a forced ecstatic abjection before the image
=/= mastery
[*]spectacle: (spectacular culture) attention would be made attentive to everything but itself
...................................
“my experience is what i aggree to attend to” (James) ~= affirmation of an autonomous self-choosing world-creating subject liberated from the receptive status of a subject for whom experience was “the mere presence to the senses of an outward order”) --Crary--> historical crisis in the nature of experience: *attention = simulation of + compensation for a chimerical real experience*
(in my text rigging demons --> reconciliation of:)
•individual attentiveness to the fringes, transitions, pulses of one's own particular “pure experience”
•“experience” as immersion in the tangled density of a shared mutually inhabited world
James's conception of selfhood: private property (--in--> Tasavof: the most radical of all possible alienation and disconnection) --Lentricchia--> deployed to preserve a human space of freedom interiorized from the vicissitudes and coercions of the marketplace
**modern attention** + individual evasion of memory (and history) --> habitual & commodified : an imaginary deletion of all that is unbearable in collective and individual experience
in Corridor Crew the perceptual selectivity of the CG hackers sustains efficiency of animation tools + tangled social and psychic machinery of sublimation
(?do i have) agoraphobia --> Simmel
(destructive transformation of) *modernization always preserve and carry over nonsynchronous components of past moments*
Crary, Lefebvre
Piranesi's etching of Rone = foctive and atmospheric prison
Freud's description of piazza: patchwork texture of screens and flashing signs (formless field of attraction @Foad, Sina; multidimensional field of stimuli, urban space: “a theater of memory and a theater of prophecy”) =/= Piranesian dissolution of the axial city (organized views around a coherent even if mobile subjective orientation)
Freud's technique of attention: gleichschwebende Aufmerksamkeit
‘evenly suspended attention’ (giving equal notice to everything, everything in lo[...]
(464)[...notes/pigs notes new.txt]%79.8[...]leadership] inhibits the installation of stable powers, in favor of a fabric of immanent relations (--> could we say that about Iran today?)
diffusion of prestige
(Deleuze and Guattari:)
types/organs that center around organs of power:
•rhizome
•=/= aborescent
family (aborescent type that centers around organs of power --structuring--> centralized societies) =/= pack (bands, rhizome)
State =/= perpetual blackmail by abandonment or betrayal (--> Iran)
==>{
•large-scale projects
•constitution of surpluses
•organization of the corresponding public functions
•on-the-spot emergence (--> kinda magical, and monstrous, miraculous)
war machine: a counter-State mechanism
realized completely in: the “barbaric” assemblages of nomadic warriors (=/= “savages” assemblages of primitive societies)
-problem: it cannot relay
Deleuze and Guattari ask: so, why did the State triumph?
the fable of Urstaat: the State clearly dates back to the most remote ages of humanity
law of the State --> interior and exterior, Sovereignty only reigns over what it is capable of internalizing, of appropriating locally
=/= the rights of segmentary societies
_~*neoprimitivism*~_
polymorphous war machine
commercial circuit...
religious creation...
(Deleuze and Guattari's) space:
*smooth:
•vectorial ↗️⤴️↘️↞
•projective 📹
•topological 🐍 (=/= geometrical)
•
--> *space is occupied without being counted*
=/=
*striated:
•metric -|-|-|-|-
-
--> *space of counted without being occupied*
“minor science” (in which, model are:)
1. hydraulic =/= hylomorphic
2. of becoming and heterogeneity
3. goes from a curvilinear declination to the formation of spirals and vortices on an inclined plane (=/= from straight line to its parallels) --> vortical
4. *****problematic(==> event --to go from a problem to the accidents that both condition and resolve it ==> [all kinds of] deformations, transmutations, passages to the limit, each figure designates an “event”) =/= theorematic(==> essence --theorematic: to go by specific differences from a genus to its species, or by deduction from a stable essence to the properties deriving from it) [--> make your model problematic, not affirmed by theoretical bullshit! --> my performances are about trying to find a way of not being theorematic while doing theory]***** (and they say ‘problematic’ the problem it is not an “obstacle”)
=/= “royal science”: reducing the “problem-element” and subordinate it to the “theorem-element.” State needs to subordinate hydraulic force ==> prevent turbulence (--✕--> Middle East =? distributed turbulence acr[...]
(465)[...notes/pigs notes new.txt]%80[...]r />
...when religion becomes a war machine (==> absolute deterritorialization) --> Isis
...a society reduced to the military enterprise --> Avengers
...gravitational verticals --> forest
...generalized parallels --> agriculture
three little pigs can be nomads? --> creating the house and then leave it (as an empty stronghold)
animal raising for the most part outside the control of sedentaries
orient: absence of State-form (!)
various components plied by escape vectors ==> despotic formation (in orient)
oriental State (sheltered in striated space) =/= nomad war machine
revolution --western--> transformation of the State
revolution --eastern--> abolition of the State
the empires of the orient, africa, america run against wide-open smooth spaces that penetrate them and maintain gaps between their component (*the nomos does not become countryside*, the countryside does not communicate with the town, large-scale animal raising is the affair of the nomads, etc.) =/= Black Panther's fantasy of the african State
psychoanalysis of the dream of the State ? and its relation to its reality
(to establish) a zone of rights over an entire exterior --> rage & innocence
Neon Genesis Evangelion anime series --> war machine striated final merged in a cyber-flux with its human counterpart --> nature dominated (battle to occupy the smooth space)
[what now people want in Iran: not the smooth space a deterritorializing State, rather:]
capture of flows
(need for) fixed paths
well-defined directions --> restrict speed, regulate circulation, relativized movement
--> polics = management of the public ways =/= fluidity of messages and masses
silk road...
Iran State = smooth + striated
State translates: “moving bodies” --to--> “moved bodies”
” ” --> ” “
Star Trek transportation system
sedentary kind of tey-ol-arz طی الارض
what homeless/drunk people do in cities --> reconstitution of a smooth space = a manner of being in space as though it were smooth
***rebellious space is always smooth space***
virtual space is neither striated nor smooth space
multiplication of relative movements ==> smooth space --> the sea becomes the place of the ‘fleet in being’ --> nomadism accompanying a worldwide war machine
@Jassem's rebellious nature =/= Pierre's staying with the striated space (with the trouble, with the institution, )
decimal grouping --> comes from the nomads
three major types of organization:
1. lineal
2. territorial
3. numerical
number ==> lineage
spatium (differentiated space with depth and levels) =/= extensio (immanen[...]
(466)[...notes/pigs notes new.txt]%80.5[...] strategists, logisticians) cannot be explained away as a “whim of the sultan”
special numerical body
slave-infidel-foreigner is the one who becomes a soldier and believer while remaining deterritorialized in relation to the lineages and the State --> نظامالملک سیاستنامه
*nomads have no history, they only have geometry*
Iron Man's technological definition: “weapon (destroying people) =/= tool (producing goods)”
weapon --> projection, anything that throws or is thrown
@Pierre *the notion of “problem” is related to the war machine*
introjective: preparing a matter from a distance, in order to bring it to a state of equilibrium or to appropriate it for a form of interiority
(projection: appropriate it for a form of exteriority)
#bow and arrow --> hunt (when speed is associated primarily with the hunted animal) =/= war (speed is an independent variable)
prey =/= enemy
prey =/= motor
(#bow and arrow does --> *abstracts the idea of motor and applying it to itself* =/= generalize the idea of prey by applying it to the enemy)
the economy of hunted animal
ecosystem situated at the origin --> garden of eden / heaven
ecosystem situated at the end --> apocalypse / end-time
discovery of a projecting and projectile system ==> war machine
war machine
breeding + training
insitutes an entire economy of violence
--> *a way of making violence durable*
two ideal models motor:
work =/= free action
•(let's) work: tool meets resistance
•free action: operates only upon the mobile body itself, is not consumed in its effect(?), continues from one moment to the next [--> style of artistic research]. the way in which the elements of the body escape gravitation to occupy absolutely a nonpunctuated space
weapon is moving
tool is moved
tool presupposes work, tool does not define work
***the principle behind all technology is to demonstrate that a technical element remains abstract***, remains entirely undetermined --> as long as one does not relate it to an assemblage it presupposes
tool
-one cannot speak of weapons or tools before defining the constituent assemblages they presuppose and enter into @OSP
the tool is essentially tied to a gensis, a displacement, and an expenditure of force (whose laws reside in work) =/= weapon concerns only the exercise or manifestation of force in space and time (in conformity with free action)
when speed added to displacement ==> ?
tools & weapons = consequences ~/=? causes
the morning star and the battle-axes
variable assemblages of human, animal, and thing
*assemblage*: (pas[...]
(467)[...notes/pigs notes new.txt]%80.6[...]enic taste for the weapon that turns it into a means for peace (<-- i prefer not to do this)
everything is ambiguous
rebel: a transitional figure of worker-solder (drawing the worker, on the one hand, and the soldier, on the other), a shared line of flight: “i seek a weapon & i am looking for a tool”
‘line of flight’: communication with smooth space
my work on ajayeb: to figure a transhistorical assemblage (that is untimely =/= eternal =/= historical) ==> encounter the myth anew =/= demystification: re-conquer the myth
the empire
•communicates with
•conquer
•integrates with
communication (of secret) --?--> adaptation, propagation
saber =/= sword
the flow of matter-movement
conveying singularities and traints of expression
assemblage --differentiates--> phyla (major taxonomic class) ~= flow ==> division into many different phylas + introducing selective discontinuities
technological vitalism
*refract differentiates*, retains, selects, draws together, causes to converge, invents
region of vague and material essences --> essences that are vagabond yet rigorous ==> situate fuzzy aggregates =/= fixed distinct and formed essences
corporeality = formed and perceived thinghood
•inseparable from processes of transformation
•inseparable from expressive qualities
vague = intermediary --> autonomous, stretching itself between things and thoughts --establish--> new relations (--> this is what Manning has adopted from Deleuze and Guattari)
variable intense affects
topological =/= geometrical
hylomorphic model =/= active and affective... (matter-flow can only be followed)
hylomorphic: imposing a form upon matter =/= materiality possessing a nomos : material traits of expression constituting affects (for example surrendering to the wood, then following where it leads by connecting operations to a materiality...)
-the critique of the hylomorphic schema is based on the existence between form and matter, of a zone of medium and intermediary dimension, of energetic... [and what about digital technology?]--> we need more artisan (follows the matter) =/= artist (invents/breaks the matter)
*artisan* --> one who is determined in such a way as to follow a flow of matter, of *machinic phylum* (@OSP, for example metallurgist = one who works inside the mold, the consciousness of thought of the matter-flow + metal the correlate of this consciousness)
[follow a flow of matter = to itinerate, to ambulate]
artisan =/= farmer
artisan =/= animal raiser
[*]artisan: take up craft activity + follow the matter-flow as pure productivity
continous development of form, chromaticism --> a form proper to ma[...]
(468)[...notes/pigs notes new.txt]%80.8[...] that constitute rationality would be valid, would be efficacious, but algorithmic. executed by machine, but opaque to human understanding
~ Wittgenstein --> to follow a rule: a practice taught by example =/= precept
}--> *to understand rules in an algorithmic sense* =/= model, maxim, tacit knowledge
Daston --> there is no simple way, in which historical context determines the form and content of the thinkable. but (as in the case of algorithmic rules and cold war rationality) historical circumstances do light up some parts of the intellectual landscape and darken others
our current understanding of what it means to be rational owes a great deal to the power of place and time
•for Kant: judgement = highest faculties =/= for modern (us) judgement is problematic
...................................
[the horror of the contemporary German art:] to deliberate: کنکاش سنجیده و عمدی =/= Janina
(art of [ironic] deliberation =/= chaotic venture, Sina's lecture-performances)
deliberation: thinking then doing it =/= doing then thinking about what you have done (~= communication, intimacy)
...................................
metaphysics of natural law
Daston's rigor: trying to understand why is it so persistant (almost irresistible) that we **extract social and moral norms from nature** (rather than jumping up saying that it is a doomed idea)
[--> got to fable; ikhvano safa court of animals; panchatantra Kelile Demne]
•to merge natural and social orders together
•to make nature meaningful
•to invoke nature to buttress human values of: true, good, beautiful
•
devil = collective human imagination of chaos
formless and lawless
land of no promises
past is no guide to the future
at the mercy of chance
the axiom of modern thought: society =/= nature [of which trespassings are rife]
[#fable]
to extract some sort of politics from:
•beehive
•physics of liver
•evolutionary theory
•organic specialization [--Aristotle--> slavery]
•
1. how conceptions of natural order sustains specific norms & the model of any kind of norm <-- historical + empirical
2. appeal to nature capture something profound about values in general regardless of their specific context <-- philosophical
(the human) impulse to *make nature meaningful* --> psychological + epistemological + ethical necessity
(1)
(specific) [*]nature: the ontological identity card : that which makes a particular thing what it is (what makes skwerl a skwerl)
the idea of ***fixed natural kind ==inspire==> the ideal of justice***
--> the idea of organic specialization [organ: ‘tool’ in greek; for Aristotle: “injustice = violation of specialization” (of c[...]
(469)[...notes/pigs notes new.txt]%81.1[...]br />
•to impress the ambassador
for Aristotle, philosophy starts with wonder, but you make it disappear as soon as possible (“wonder = sign of ignorance” of the unlettered and illiterate)
genre of natural history involving the marvels of insects --> domesticate the emotion of wonder for things we can explain
Daston =/= (early 20th century) morose and elegiac discourse about the disenchantment of the world
...................................
pessimism ~= realism
(optimism ~= idealism)
...................................
(to move from) eternal truths --to--> eternal archives
(an aesthetic:) archival monuments
despite computer's hype and undeniable capacity and flexibility of computerize databases, the practices of collecting, inventorying, describing, image-making, collating, and publishing have remaining stable since the monumental projects of 19th century: corpus inscriptionum latinarum, carte du ciel, botanical gardens, etc. --> archival projects
...................................
popular and learned interest in monsters
(in the 16th century & 17th century Baconian scientific programm:) treatments of nature and natural history must have included (with rigorous selection) monsters (~ aberrations in the natural order: new, rare, and unusual nature, both exotic & domestic)
[*]nature: an ingenious craftsman --> [*]monster: nature's most artful work (--> they bridged the natural & the artificial)
•corresponded to the activities of nature =/= types of subject matter, methods of investigation
•interest in irregularities (=/= end of 17th century interest in nature's uniformity and order)
•
Lazarus exhibition, the parasitic twin (the italian conjoined twins who toured freak shows in 17th century europe)
(Daston --> a case study of) the changing relationship between popular & learned culture
legal status of monsters
infanticide in antiquity
earlier tradition of interest in monster:
•Aristotle --> Albertus Magnus
•divine sign --> Cicero, Augustine, Isidore of Sevill
•cosmographical & anthropologic --> Solinus
monsters in a context of a whole natural phenomen (bestiary):
earthquakes, floods, volcanic eruptions, celestial apparitions, strange rains (of blood), stones, and miscellanea
(monsters --> shift from) signs of God's wrat --to--> signs of nature's fertility
(by the end of 17th century) --to--> comparative anatomy and embryology (teratology)
(from) اعجوبه prodigy --to--> examples of medical pathology
*peasant and professional had participated to a significant extent in a shared culture of intellectual and religious interest* --✕-->{
(literate culture evolved far more rapidly ==> sharpening of social boundaries of)[...]
(470)[...notes/pigs notes new.txt]%81.4[...] readers into encounter with a past that is unexpected and strange
past --> answer questions we haven't asked
-could “wonder” be the special characteristic of the historian?
wonder & marvels --> a medievalist's topic
Bynum represent a rearguard action to claim back from early modernists the irrational and grotesque and to “re-enchant” (if not the world, at least) the historical professional
1180-1320
a great increase in stories of marvels, monsters, miracles, ghosts
medieval europe awash in wonders
*the circumstances under which medieval men and women felt wonder*
•wonder-talk
•wonder-behavior [==>? empowering them]
•the *web of actual horror & delight* we can decipher in medieval texts (and on instagram, telegram, whatsapp) (=/= the idea of “knowing = appropriating” ==> knowing is impossible)
medieval theorist [& my bestiary research] --Bynum--> wonder: (admiratio) cognitive, nonappropriative, perspectival, particular, (not merely a) physiological response
[*]wonder: recognition of the singularity and significance of the thing encountered
‘thing =/= knower’ (in a context + from a particular point of view) ==trigger==> wonder
telegram bestiary --> capacity to be shocked by the singularity of the event (==Sina==> search for significance ~/= cause, explanation)
scholarship on (early modern age of) wonder
1- enthusiasm for wonders = *expropriative & appropriative* (ضبط و سلب) --> *orientalism: projection of self or construction of “other” as self --> the rape of the New World seems implicit in wonder at it
(early modern europe) impulse to *collect & explore*:
◦collection of narwal horns and jewels, deformed fetuses and human captives (made by rulers, missionaries, and naturalist)
◦origins of museums in the wunderkammer (wonder cabinet)
◦voyages to the New World with their attendant goals of *conquering & missionizing* (=/= Sinbad)
◦use of inquisitors and questionnaires by government to assemble information for juridical *processings & taxation*
◦Columbus's “desire to know the secrets of the world” (glossed with) Jode de Acosta's praise of proselytizing curiosity
2- Aristotle's Metaphysics: “wonder = ignorance and doubt” { desire to seek causes (it did not understand) ==arose==> wonder (admiratio) ==> replacement by knowledge (scientia or philosophia) }--> miracula (marvel: natural effects we fail to understand) =/= mirabilia (unusual and difficult events [produced by God])
3- Descartes’ wonder: (first of all passions) a sudden surprise of the soul ==> tend to consider attentively those objects (which seem to it rare and extraordinary)
◦*begining of the tendency to reduce emotion to physiology*
◦Charles Le Brun's drawings of the passions
◦Da[...]
(471)[...notes/pigs notes new.txt]%81.8[...]n and women felt wonder*
•wonder-talk
•wonder-behavior [==>? empowering them]
•the *web of actual horror & delight* we can decipher in medieval texts (and on instagram, telegram, whatsapp) (=/= the idea of “knowing = appropriating” ==> knowing is impossible)
medieval theorist [& my bestiary research] --Bynum--> wonder: (admiratio) cognitive, nonappropriative, perspectival, particular, (not merely a) physiological response
[*]wonder: recognition of the singularity and significance of the thing encountered
‘thing =/= knower’ (in a context + from a particular point of view) ==trigger==> wonder
telegram bestiary --> capacity to be shocked by the singularity of the event (==Sina==> search for significance ~/= cause, explanation)
scholarship on (early modern age of) wonder
1- enthusiasm for wonders = *expropriative & appropriative* (ضبط و سلب) --> *orientalism: projection of self or construction of “other” as self --> the rape of the New World seems implicit in wonder at it
(early modern europe) impulse to *collect & explore*:
◦collection of narwal horns and jewels, deformed fetuses and human captives (made by rulers, missionaries, and naturalist)
◦origins of museums in the wunderkammer (wonder cabinet)
◦voyages to the New World with their attendant goals of *conquering & missionizing* (=/= Sinbad)
◦use of inquisitors and questionnaires by government to assemble information for juridical *processings & taxation*
◦Columbus's “desire to know the secrets of the world” (glossed with) Jode de Acosta's praise of proselytizing curiosity
2- Aristotle's Metaphysics: “wonder = ignorance and doubt” { desire to seek causes (it did not understand) ==arose==> wonder (admiratio) ==> replacement by knowledge (scientia or philosophia) }--> miracula (marvel: natural effects we fail to understand) =/= mirabilia (unusual and difficult events [produced by God])
3- Descartes’ wonder: (first of all passions) a sudden surprise of the soul ==> tend to consider attentively those objects (which seem to it rare and extraordinary)
◦*begining of the tendency to reduce emotion to physiology*
◦Charles Le Brun's drawings of the passions
◦Darwin's wonder: a reaction ==> making the animal see and breathe better in crisis ==> increased its chances of survival (...raised eyebrows, opened and protruding lips, a hand held up, palm out with fingers open)
◦early modern physiology --> wonder: (~ startled response,) paradigmatic emotion
4- (the horrible) philosophical understanding of wonder: ignorance rationalized or erased by knowledge
a wondering desire that collects and appropriates what it endeavors to know or project its self onto an imagined other --> a passion that reduces to a startle response at the unfamiliar
}=/= historian (and teacher [and perfo[...]
(472)[...notes/pigs notes new.txt]%81.8[...] *staged* --> we can explore what evoked them
finding wonder-words =/= finding wonder (complex semantic field)
wonder-reaction:
•terror
•disgust
•solemn astonishment
•playful delight
in medieval accounts wonder often has:
•a mischievous quality
Bernard of Clairvaux --> spice of stories
11th century --> (naughtily) impish girl saint jokes
Gerald of Wales --> nature's pranks
}--> moralizing bestiary tradition (taking more pleasure in the animal tales than in theology)
analogies between animals and humans are anything but solemn and didactic
•a dreadful quality
(Attar's accounts of saint torture)
Gerald of Wales --> recounting some of the earliest warewold stories to survive in european literature, he glosses the admiratio felt by those inside the story as stupor خرفتی, timor بیم, horror خوف
◦shape-shifting violating nature
◽tales of metamorphoses --> the real change of substance in the eucharist عشاربانى + the terrifying possibility that sexual intercourse between humans and animals might produce monsters
(Bynum asking) what in medieval accounts or artistic representations tends to trigger wonder? *where do the surviving source give us access either to intensely heightened reactions or to events and objects calculated to evoke or stage such reactions?*
--> where wonder is not?
(didactic purposes of) miracle collections
*hovering significance* (of unusual natural events: eclipse, earthquakes, famines) --> sometimes listed as clipped matter-of-fact prose
William Auvergne + Oresme --> natural causes can be found for marvels tend to flatten the language of some accounts of natural world as well
}==> miracles, portents فال بد, oddities are sites and stagings of wonder less often than we might suppose
12th - 14th century --> narrative accounts tell us of objects and events carefully constructed to elicit awe, delight, dread
*rulers (secular + ecclesiastical) --competed--> display of power and splender including tricks and automata --calculated--> to amaze and tantalize:
•(13th century) خانه وحشت 🏰 evidence of a count of Artois who built an elaborate funhouse with distorting mirrors, rooms that simulated thunderstorms, hidden pipes for wetting unsuspecting visitors and covering them with flour
•puppet shows in pastry (sotelties)
•food was often planned as an illusion or trick for the eye (---> go to instagram cake baked in the shape of ordinary objects)
•changes in church architecture in liturgy (آئین نماز) + fabrication of monstrances --> define the moment in the Mass when *the consecrated host (the devine installed in food or flesh or matter) was elevated as a sudden revelation of the unexpected and paradoxical*
◦co[...]
(473)[...notes/pigs notes new.txt]%82.3[...] of fish, marvellous
سندباد Sinbad
[fantastical] travelers’ tales (recounted) the *fearsome* and the *ugly* --as--> *wonderful*
to Marco Polo almost every animal he met was a marvel (the horrible crocodile, beautiful giraffe) [described with an earnest and urgent facticity --> ajayeb's tone]
in later middle ages (and in toda popular media) *strangeness appealed* --> stories abounded:
•of fabulous palces
•of stones with marvellous powers
•of monsters
•of mermaids
•of fairies
•of bizarre races with eyes in their chests or enormous umbrella feet
•Marco Polo's awkward and impoverished prose
•Mandeville's credulous tale-telling
•Sinbad: [a powerful sense that] what is wonderful: (is not chickens and peacocks, even cyclopses and cannibals per se, but) **a world that encompasses such staggering diversity** --Bynum--> ******the impulse to chronicle (such things) ~= a critique of the impulse to possess them******
“If you [Alexander the Great] had a body that matched your greedy mind and heart that know no bounds in their desires, or if your body equaled your great cupidity, the great world itself would not suffice to contain you ... Your right hand would hold the East, the left the West. Not content with this, in all your prayers you would be consumed with desire to investigate and find out where that amazing light hid itself, and would dare to climb into the sun’s chariot and ... control its wandering beams. So, too, you desire much that you cannot possess. Having subdued the world and conquered the human race, delighting in blood, you will wage war against trees, wild beasts, rocks and mountain snows. *You will not allow the strange creatures that lurk in the caves to be untouched. Even senseless elements will be compelled to experience your rages.*
--> ***Chatillon's powerful prose understands that marveling at diversity can be the prelude to appropriation***
*marveling at diversity ~=> appropriation*
*impulse to collect/chronicle/list --(critique[sublimated?])-->~?=>(<--)(~/=!!) impulse to posses*
beautiful + horrible + skillfully made ==induce==> wonder
bizzar + rare (~= that which challenges or suddenly illuminates our expectations) + *range of differences* found in the world ==> wonder
admirabiles mixturae: events or phenomena in which ontological and moral boundaries are crossed, confused, erased
[*]singularity: absence of cause [--> is enough to induce wonder]
human body appearing as meat to be masticated is an aweful condescension (in worldly terms: an assuming of an inappropriate nature) for God
Peter the Venerable (12th century collection of miracle stories)
reverents (those who returned from the dead)
...a monk who has been poisoned appear[...]
(474)[...notes/pigs notes new.txt]%82.4[...]a)
.finding the direction of Mecca in a complex network of signifiers --> the local value of the work of science or narratology / Islamic culture of astrological experimentation ----> logical depth and enfoldedness index Baten باطن
-(living in a time of animosity,) is Seba wanting to democratize Baten?
descriptive encounters with objects
narrative encounters with objects
--> unfold what is enfolded (and enfold what is unfolded?)
how to commit to (history's) complexity's *dissipation*? and not to discover roots?
my work (now i have the feeling that) a little bit includes working on this bulldozed sites of difference/similarity between Islamic and European cultures
-I behave as if there is (a historical) continuity =/= the idea that things get lost tragically (Benjaminian?)
-we do not know what is lost
**chaotic loss --> to process through a host of errors and phantasms
what is the carrier bag theory of infinite?
عجایب --> (ajayeb's) inexplicable historical objects that suddenly turn up and refuse to be accounted for “fossils” (--> rupture =/= fold: history is deeply enfolded)
[which histories objects of ajayeb enfold and unfold?]
the origin is always complex
(how to) invert the judgment of value that informs us
piecemeal fabrication from alien forms =/= essential secret in history
positivism (esbat-gara اثبات گرا) =/= speculation
transhistorical claims about Islamic art--its ahistorical approach to Islam can contribute to Orientalism, (Nasr's spirituality) =/= to situate Islamic art within the history of ideas of its period, portrayal of a cultural worldview when they succeed (Marks)
Interpreting a cultural artifact for what it might have meant for the people of a past time is always an imposition--(to give preference to certain meanings at the expense of others)
(Marks’) existential phenomenology : one's own experience, sensory and mental, is used as a basis for analysis (to investigate), but does not assume this experience can be generalized.
code: a writing that is executable : a writing whose very nature is to carry out an action
“We are at a point where the Islamic heritage latent in Western modernism can usefully inform efforts to make information culture meaningful and responsive” -Marks
(Marks notion of) “Islamic art” --> unity (tohid توحید) of sorts --> unity of the code ==> multiplicity or infinity --> unfolding: {directional (vector) & performative} --[D+G]--> (aesthetics of aniconism:) ‘abstract line’ & ‘haptic space’ ==> embodied perception ~=>? permeable, phenomenological, “nomadic,” contemplative subjectivity
“networks are the haptic space of our age”
qualities of latency
[...]
(475)[...notes/sohrevardi notes.txt]%83.5[...]ivine outside
an immanentized imaginal real to be the source of truthful visions
to read Qur'an (or any text) as if it has been revealed to you
the visions of the imaginal are nonstatice images of things in their act of becoming
-is my ajayeb a modern interpreter of the islamic imaginal realm?
the ajayeb is about the lesser elite stances of the islamicated imagination --> the imaginal ecological consciousness
[title]
*imagination in rational thought [logocentrism]:
myth, symbol, and metaphors used as part of rational dialogue
--✕--> other ways of bringing the unthought [beyond] into the thinkable }--> tasavof
--✕--> other ways of bringing the far into the wondrous (~ the active imaginal) ==> as a basis for practical concepts }--> ajayeb
}--> beyond the official discourse
a time-specific (contingent) truth that intensifies as more people engage with it
[like all the concepts and metaphors we are working and patterning in apass]
...................................
Malabou's plasticity (<--✕-- différance)
the subject is plastic (~= malleable, =/= elastic), it never springs back into its original form, it can explode
[we are now dealing with a (highly adaptable, flexible, and disciplined) rational autonomous subject in a post-industrial and global world]
neuronal subject
mojud-e dahri-e ma'ghul
...................................
[...] اسم اعظمِ
esme a'zam
reality has an autor --> author always has a proper name
Alice (in wonderland): words can have many meanings
Haraway: the question is: which one (of many meanings) is to be {the master (meaning)}--> problem of art criticism in iran --> *let's resource aesthetics* / in iran we need more “making-with” and “make-kin” rather than “criticize” or “grounding” (of criticism) or...
[*]master: one with power to dispose something, male head of house, conqueror, a man skilled in something --> *one holding this title*
-->[*]to author: to have the power to originate, to name [#Beyzai seeking to produce natural iranian knowledge] (Sohrevardi who learned to write and speak, also must decipher a text, the book of nature, authored legitimately by islamicated inheritances...)
-Haraway discussing women's travail to construct a voice, to have authority, to author a text, to tell a story
-modes of telling (that we adopt in our attempt to produce authority)
(اسم اعظم esme a'zam -->) knowers--on top --> (usual tricks) to recede while substituting a fetish (of self) --✕--> subject and object can cohabit without the master-slave domination
sexist science
?am i laying: a foundation for an epistemological [...]
?do iran[...]
(476)[...notes/sohrevardi notes.txt]%84[...]
a time-specific (contingent) truth that intensifies as more people engage with it
[like all the concepts and metaphors we are working and patterning in apass]
...................................
Malabou's plasticity (<--✕-- différance)
the subject is plastic (~= malleable, =/= elastic), it never springs back into its original form, it can explode
[we are now dealing with a (highly adaptable, flexible, and disciplined) rational autonomous subject in a post-industrial and global world]
neuronal subject
mojud-e dahri-e ma'ghul
...................................
[...] اسم اعظمِ
esme a'zam
reality has an autor --> author always has a proper name
Alice (in wonderland): words can have many meanings
Haraway: the question is: which one (of many meanings) is to be {the master (meaning)}--> problem of art criticism in iran --> *let's resource aesthetics* / in iran we need more “making-with” and “make-kin” rather than “criticize” or “grounding” (of criticism) or...
[*]master: one with power to dispose something, male head of house, conqueror, a man skilled in something --> *one holding this title*
-->[*]to author: to have the power to originate, to name [#Beyzai seeking to produce natural iranian knowledge] (Sohrevardi who learned to write and speak, also must decipher a text, the book of nature, authored legitimately by islamicated inheritances...)
-Haraway discussing women's travail to construct a voice, to have authority, to author a text, to tell a story
-modes of telling (that we adopt in our attempt to produce authority)
(اسم اعظم esme a'zam -->) knowers--on top --> (usual tricks) to recede while substituting a fetish (of self) --✕--> subject and object can cohabit without the master-slave domination
sexist science
?am i laying: a foundation for an epistemological [...]
?do iranians need this:
•theories which are the heritage of Greek science (and of the scientific revolution of the 17th century)
•an epistemology (informing our inquiries) be a family member to existing theories (of representation and philosophical-realism [that which Holakouee promotes for “modern” iranian]) (--> to avoid the problem of epistemological anarchism: an epistemology that justifies not taking a stand on the nature of things is of little use to women trying **to build a shared politics** [Mehdi is angry at the sculpture community because they embody that failure])
•(to adopt) a radical form of epistemology that denies the possibility of access to a real world and an objective standpoint
•noninvasive knowing (such as Sa'di) and prediction and control (#Olearius)
•(authority and power, as Beyzai is after,) to name/give the world a new identity, a new story
•accurate rendering of an [...]
(477)[...notes/sohrevardi notes.txt]%84.1[...]g a fetish (of self) --✕--> subject and object can cohabit without the master-slave domination
sexist science
?am i laying: a foundation for an epistemological [...]
?do iranians need this:
•theories which are the heritage of Greek science (and of the scientific revolution of the 17th century)
•an epistemology (informing our inquiries) be a family member to existing theories (of representation and philosophical-realism [that which Holakouee promotes for “modern” iranian]) (--> to avoid the problem of epistemological anarchism: an epistemology that justifies not taking a stand on the nature of things is of little use to women trying **to build a shared politics** [Mehdi is angry at the sculpture community because they embody that failure])
•(to adopt) a radical form of epistemology that denies the possibility of access to a real world and an objective standpoint
•noninvasive knowing (such as Sa'di) and prediction and control (#Olearius)
•(authority and power, as Beyzai is after,) to name/give the world a new identity, a new story
•accurate rendering of an idiosyncratic process of sensory overlap and association
•
•
[*]biology: modern origin story
biology tell tales about origins, about genesis, and about nature
biologizing
[what is the word made of, what is the flesh made of]
***(Haraway highlights) an inherited knowledge through the paternal line: the *word* was Aristotle's Galileo's Bacon's Newton's Linnaeus's Darwin's; the *flesh* was woman's --> and the word was made flesh, naturally
(in Europe, from 15th to 18th century, transformations of [both] metaphors [and social systems]:) female nature --from--> nurturing mother --to--> patient-resournce
--> capitalist forms of patriarchy: *merchant تاجر seeing dialectic of apocalypse* (TV series such as West World, etc.)
[the book of nature]
nature is authored (by somebody)
(power +) autorship ==(fabricates)==> reality
Milton's justification of the ways of God, [to tell stories]
*(how many times we[?] are) forced to read a book in a language that signifies our lack, our difference*
two rhetorical strategies for contesting (جنگیدن برای) a voice (-to set the terms of speech that define good knowledge):
1- reinterpreted the origin story to get it right the second time
2- rebelliously proclaimed a totally new story
(Olearius does the same with iran and his european audience,) [Haraway on] Barash “reveal to the popular audience the inner voice of biology, the cake of nature under the icing of culture, the biogrammer of genes structuring the message of the organism--all that modern people structuring the message of the organism--all so that moder[...]
(478)[...notes/sohrevardi notes.txt]%84.1[...]br />
•
[*]biology: modern origin story
biology tell tales about origins, about genesis, and about nature
biologizing
[what is the word made of, what is the flesh made of]
***(Haraway highlights) an inherited knowledge through the paternal line: the *word* was Aristotle's Galileo's Bacon's Newton's Linnaeus's Darwin's; the *flesh* was woman's --> and the word was made flesh, naturally
(in Europe, from 15th to 18th century, transformations of [both] metaphors [and social systems]:) female nature --from--> nurturing mother --to--> patient-resournce
--> capitalist forms of patriarchy: *merchant تاجر seeing dialectic of apocalypse* (TV series such as West World, etc.)
[the book of nature]
nature is authored (by somebody)
(power +) autorship ==(fabricates)==> reality
Milton's justification of the ways of God, [to tell stories]
*(how many times we[?] are) forced to read a book in a language that signifies our lack, our difference*
two rhetorical strategies for contesting (جنگیدن برای) a voice (-to set the terms of speech that define good knowledge):
1- reinterpreted the origin story to get it right the second time
2- rebelliously proclaimed a totally new story
(Olearius does the same with iran and his european audience,) [Haraway on] Barash “reveal to the popular audience the inner voice of biology, the cake of nature under the icing of culture, the biogrammer of genes structuring the message of the organism--all that modern people structuring the message of the organism--all so that modern people might come to know themselves and fulfill their potential. Barash maintains that biology is the most powerful tool in the humanist project to know and achieve the self.”
phallic language
sociobiologica reasoning (<-- so dominant)
Star Trek --> sociobiology promises more than knowledge of the self; it also promises, like all humanisms, human unity, a real togetherness of nature beneath the merely verbal icing of culture
in the (rhetoric of persuasion by) patriline [/ patrilineal naming] of sociobiology --> [the “ultimate message” of sociobiology in] (Planet of The Apes, Terminator,) Star Trek:
•a doctrine of necessary biological determinism of all the chief forms of domination which are especially driven by the motors of ruthless competition and dominance
•(the identification of) the proper expert
•cracking the code of nature's secret voice
•*knowing how to read the word, how to access the value of the coin ==gives==> the power of determination to those who use those tools*
***(?how and which objects of knowledge become/are) a tool in the search for the self --> ending regularly in the discovery of the totalitarian[...]
(480)[...notes/sohrevardi notes.txt]%84.2[...]he self --> ending regularly in the discovery of the totalitarian object: nature, gene, word
@Nicolas {(the question of) sulf-fulfillment made possible by revealing the common coin, the medium of exchange, the equivalent that defines reality, the generator of meaning}
skin-encapsulated egos
(epidermis)
code-gene-coin-word
(in Barash's evolutionary biology:) parental investment <--> cost-benefit analysis
(capillarity of power relations)
the import of the questions
****
the rhetoric of expert --> the expert touching the elephant -->{"the experts, then, were assembled to mediate and interpret the marital squabble between scince and humanism and to show their higher unity. and they spoke--individually, authoratively, joined in debate by the power of editors and panel moderators--in the rhetoric to which we have his version of the history of science adopted, so that the legitimate lineage could be established.”
logic of __[domination, determinism, , ,] embeded in (fashioning) the tool of __[word, , ,]
red-baiting: those who oppose the truth of a selfish world are self-deceiving MArxists
setting the original terms of discourse <-- dont't!
rhetorical inheritance (<-- my research)
somatize our oppression. @Hoda
“what we must begin to give voice to as scientists and feminists is that there is no such thing, or place, as underneath it all.” (Leigh Star)
(@apass) locus for research: us who speak to each other is the changing, moving, complex web of our interactions, in light of the language, power structures, natural environments (internal and external), and beliefs that weave it in time
@Marialena, (strategies emerging from/for) ...feminists to begin with the heritage of names in a patriarchal voice
Museum of Comparative Zoology
* facts are theory laden --> theories are value laden --> values are history laden *
•animal model research is full of illogical shoddy evidence and special pleading (Lila Leibowitz & Ruth Bleier)
•relations of aggression and gender (Freda Salzman)
•similarities in sociobiology and biosociology (Marian Lowe & Ruth Habbard)
•lateralization in neurophysiology (Leigh Star)
•medicalization of moral-political issues through transsexual surgery (Janice Raymond)
•**everything is a cultural institution** (animal studies applied to humans, science is a cultural institution)
•upright stance and times of divergence between ape and hominid lines have been arenas of mortal combat in evolutionary theory more than once
how science becomes official
“evidence becomes a hero of mine”
the heavy hero's burden of telling [...]
(482)[...notes/sohrevardi notes.txt]%84.3[...] />
somatize our oppression. @Hoda
“what we must begin to give voice to as scientists and feminists is that there is no such thing, or place, as underneath it all.” (Leigh Star)
(@apass) locus for research: us who speak to each other is the changing, moving, complex web of our interactions, in light of the language, power structures, natural environments (internal and external), and beliefs that weave it in time
@Marialena, (strategies emerging from/for) ...feminists to begin with the heritage of names in a patriarchal voice
Museum of Comparative Zoology
* facts are theory laden --> theories are value laden --> values are history laden *
•animal model research is full of illogical shoddy evidence and special pleading (Lila Leibowitz & Ruth Bleier)
•relations of aggression and gender (Freda Salzman)
•similarities in sociobiology and biosociology (Marian Lowe & Ruth Habbard)
•lateralization in neurophysiology (Leigh Star)
•medicalization of moral-political issues through transsexual surgery (Janice Raymond)
•**everything is a cultural institution** (animal studies applied to humans, science is a cultural institution)
•upright stance and times of divergence between ape and hominid lines have been arenas of mortal combat in evolutionary theory more than once
how science becomes official
“evidence becomes a hero of mine”
the heavy hero's burden of telling the hard truth --> a story sold well in iran's intellectualism
(i have become interested instead in extended bibliographies, *to see our alternatives*)
خیس خیس
language plays a major role in generating reality --> what plays major role in generating reality and legitimator of new realities in iran?
research question of storytelling:
***what are the rules of interpretation that make any story unequivocally readable?
(Haraway shows) the epistemological and political problems of humanism and realism latent (or patent) in feminism
two things i am teaching myself (since 3 or 4 years):
1- how to hold someone else's speech --> دیگری چه گفت؟
2- how to sustain a discussion --> چطور بحث را عوض نکردن؟
...................................
*bad geography: insult, tohin, similar to trauma, they don't have an concret external object (yet they create them), it is a register of an event, affectual implosion of a percept
insult dones't exist out there, (tohin kardan vojud khareji nadarad), it is in the inside --> is that why tasavof works and labors with insult?
...................................
(also in apass, dancers and choreographers, are the children of modernism art of De Kooning) reaching [...]
(483)[...notes/sohrevardi notes.txt]%84.3[...]
director: Foad
...................................
(prehistoric)
your mother: violence
your father: tool
==> human
...................................
Geroulanos on emergence of an atheism disengaged from humanism during the second quarter of the 20th century
1925 to 1950
...in nonsecular horizon of existence and thought
conceptual reorganization of human in atheism
(19th century was marked by) “death of god” = man after the era of catastrophe : the age of World War I, the rise of Nazism, Stalinism, World War II, and the immediate postwar period
(philosophical and political) centrality of man = a conception dating to Descartes and proceeding through the tradition of natural law, the Enlightenment, the French Revolution, and nineteenth-century liberalism and Marxism
rejection of central premises of post-Enlightenment, liberal, and socialist European thought
(how?) approach anew the codes addressing human life and significance
new nonhumanist atheism came to be expressed at different times in existentialist, hyper-ethical, or cynical terms, in nondoctrinaire socialist, reactionary, ultramodernist, or even downright antipolitical principles
(shift away from classical atheism and humanism <==) three movements:
1. an *atheism that would not be humanist* : an atheism mistrustful of secular دنيوى, egalitarian تساوى, and transformative commitments
2. a *negative philosophical anthropology*
3. *critiques of humanism*
(1)
(traditionally) atheism = secularism + humanism
absence of god in 19th century thinkers Feuerbach, Comte, Marx, Proudhon:
--> possibility of a good life and proper society
•Feuerbach's anthropotheism: “god = projection of human nature onto the heavens,” nothing more than man's representation of his own essence --> the task of the modern era was the realization and humanization of god : (transformation and dissolution of) theology --into--> anthropology
•Comte: positivist project for science and knowledge --> religion of humanity, explicitly religious atheism
•Proudhon: humanisme
{liberalism: humanism, and idealism had become moral and political expectations of the secular education projects}--> [*]humanism: what could reach, reveal, and cultivate the *proper and ethical* humanum of man ==> [*]man: irreducible, perfectible bearer and guarantor of dignity, equality, and freedom
Levinas's ‘an atheism that is not humanist’: the exaltation of an obedience and a faithfulness that are not obedience or faithfulness to anyone
opening up an apocalyptic imagination
destroying the cultural optimism that had marked the turn of the twentieth century
ground for ethics, knowledge, and hope
(Ko[...]
(484)[...notes/sohrevardi notes.txt]%84.5[...]logical status
metaphysical presupposition (that he cannot claim to be capable of fully describing or understanding natur) -->
(human approached and understood only in terms of) *results* or *side-effects* (of language, existence, history, phenomena):
•in phenomena: man finds himself thrown in the world of phenomena and life; he is not grounded in some transcendental fashion (Heidegger, Kojeve, Malraux, Sartre, Beaufret)
•in language: he is an interpreter of signs and symbols that form part of greater systems independent of his individual will
•in history: he is constructed and operates within cultural, religious, and philosophical limits imposed on him
•
[and] these systems are not consequences of man's creative activity, desire, or will
they are domains in which he finds himself
}--> *the human in man comes to mean less and less* ==> *we can only know what his approach to others (and other things) can reveal*
emergence of the new nonhumanist atheism + the negative philosophical anthropology --> French antihumanism's assault on:
•contemporary humanisms
•the legacies and utopian hopes of the Enlightenment
•liberal-bourgeois thinking grounded in human rights and individual autonomy
•Marxist humanism with its critique of liberalism and its expectations of a superior
humanity
•(human perfection & social harmony)
(Geroulanos's account of primary constellations of) humanism:
•christian humanism
•Renaissance educational humanism (founded on a return to ancient Greek models)
•Humboldt's reconceptualization of Renaissance humanism (in 19th century Germany)
•Enlightenment humanism (from Montesquieu through Rousseau and Condorcet)
•19th century liberal humanism (frequently based on natural law, autonomy over one's own body and mind, and human rights)
•socialist humanisms (with its commitment to contractarian social theory)
Encyclopedie's attack on theological knowledge
19th century construction of modern humanism (sociopolitical goals of a “human nature”) --> left-leaning, often democratic, (but certainly) utopian sociopolitical mentality
[*]ideology: a thinking that does not critique, nor even think its provenance from and proper relation to reality --Nancy--> humanism = the machine par excellence through which a community produces meaning for itself, “the system that produces meaning” ==> “we” (community's raison d'etre)
--> [humanism is] arbitrary, auto-productive, and all but tautological
{every political/philosophical movement:
1. rejected bourgeois humanism as insufficient, egotistical, and corrupt
2. claimed for itself a privileged access to the dignity of man
}--Geroulanos--> structure of a *rejection of mainstream thought and policy* [...]
(485)[...notes/sohrevardi notes.txt]%84.8[...]hical limits imposed on him
•
[and] these systems are not consequences of man's creative activity, desire, or will
they are domains in which he finds himself
}--> *the human in man comes to mean less and less* ==> *we can only know what his approach to others (and other things) can reveal*
emergence of the new nonhumanist atheism + the negative philosophical anthropology --> French antihumanism's assault on:
•contemporary humanisms
•the legacies and utopian hopes of the Enlightenment
•liberal-bourgeois thinking grounded in human rights and individual autonomy
•Marxist humanism with its critique of liberalism and its expectations of a superior
humanity
•(human perfection & social harmony)
(Geroulanos's account of primary constellations of) humanism:
•christian humanism
•Renaissance educational humanism (founded on a return to ancient Greek models)
•Humboldt's reconceptualization of Renaissance humanism (in 19th century Germany)
•Enlightenment humanism (from Montesquieu through Rousseau and Condorcet)
•19th century liberal humanism (frequently based on natural law, autonomy over one's own body and mind, and human rights)
•socialist humanisms (with its commitment to contractarian social theory)
Encyclopedie's attack on theological knowledge
19th century construction of modern humanism (sociopolitical goals of a “human nature”) --> left-leaning, often democratic, (but certainly) utopian sociopolitical mentality
[*]ideology: a thinking that does not critique, nor even think its provenance from and proper relation to reality --Nancy--> humanism = the machine par excellence through which a community produces meaning for itself, “the system that produces meaning” ==> “we” (community's raison d'etre)
--> [humanism is] arbitrary, auto-productive, and all but tautological
{every political/philosophical movement:
1. rejected bourgeois humanism as insufficient, egotistical, and corrupt
2. claimed for itself a privileged access to the dignity of man
}--Geroulanos--> structure of a *rejection of mainstream thought and policy* for not taking into account (and hence devaluing) the goals of one's anthropo-theologico-political commitment
wreckage of WWII ==> man could not find meaning either in faith or in his own knowledge and construction of the world
_...dive into the depths of human solitude and suffering
(like existentialism and the Western Marxist tradition,) human rights came to operate as a “humanism from below” =/= generic and top-down humanisms (~ monopoly of violence that states held over their individual subjects)
(Geroulanos not arguing that antihumanism was the driving force or the secret heart of intellectual moveme[...]
(486)[...notes/sohrevardi notes.txt]%84.8[...]ck on theological knowledge
19th century construction of modern humanism (sociopolitical goals of a “human nature”) --> left-leaning, often democratic, (but certainly) utopian sociopolitical mentality
[*]ideology: a thinking that does not critique, nor even think its provenance from and proper relation to reality --Nancy--> humanism = the machine par excellence through which a community produces meaning for itself, “the system that produces meaning” ==> “we” (community's raison d'etre)
--> [humanism is] arbitrary, auto-productive, and all but tautological
{every political/philosophical movement:
1. rejected bourgeois humanism as insufficient, egotistical, and corrupt
2. claimed for itself a privileged access to the dignity of man
}--Geroulanos--> structure of a *rejection of mainstream thought and policy* for not taking into account (and hence devaluing) the goals of one's anthropo-theologico-political commitment
wreckage of WWII ==> man could not find meaning either in faith or in his own knowledge and construction of the world
_...dive into the depths of human solitude and suffering
(like existentialism and the Western Marxist tradition,) human rights came to operate as a “humanism from below” =/= generic and top-down humanisms (~ monopoly of violence that states held over their individual subjects)
(Geroulanos not arguing that antihumanism was the driving force or the secret heart of intellectual movements and philosophies, nor claiming that it was a single movement, concept, idea, or trend; rather) antihumanism is what emerged from, shaped, and configured a major matrix of concerns
problem with secular humanist utopias --> forging of a ‘new man’ through the mobilization of a specific a priori definition of man required (both):
•man's divinization خداسازى
/>
•man's purge پاکسازى
essentialist definitions of man ==> biologistic, scientistic, political, religious, moralist projects ==>
•lay claim on universality
•prioritize themselves over any such universality
ideologies continue to disguise a *politics of the will* as a universalism
antihumanism = antiredemptive, antimoralist, antimessianist worldview
+ proliferation of tropes --> dooming contemporary man to an existence without meaning or future:
•last man (Nietzsche, Camus, Blanchot)
•death of Man (Malraux, Kojeve, Blanchot, Foucault)
•devirilization of man (Kojeve, Bataille, Queneau)
•terror (Marlaux, Bataille, Kojeve, Merleau-Ponty)
•
Kojeve and Jean Wahl --> antifoundational realism --> new anthropology
antihumanism
a precondition of thought
a fluid matrix of ideas
a philosophical attitude
[...]
(487)[...notes/sohrevardi notes.txt]%84.9[...]br />
...................................
research method (a heritage of surrealism:) exquisite corpse technique --> (unpredictable and) innocent inventiveness
...................................
for Sohrevardi and Avicenna: nature = chah چاه shahr gheyravan (material of nature/world: ghir قیر) --> zolmatkade ظلمت کده
#comparative reading of stranded
ghorbat gharbia --> Crusoe
•daryaye sabz دریای سبز (green sea) = donyaye mahsusat دنیای محسوسات (phenomenological world)
•دایه daye = nafse nabati (vegetal self)- khahar sister = alame made عالم ماده (hayula هیولا) --> (you should) wrap it in azab عذاب
•woman = shahvani شهوانی carnal, pas-mandani پسماندنی (the one who stays, Lot's wife leaving the catastrophic city ~= mashmul-e azab مشمول عذاب) =/= salek سالک wonderer==> ba shahvat nemitavan soluk kard =/= queer mysticism
•maghak مغاک ghaar chah قعر چاه (where abe hayat is آب حیات =/= abe heyvan آب حیوان) = riazat ریاضت
from the spiritual point of view we are always at the bottom of the pit
rigid bodies
http://download.autodesk.com/global/docs/maya2014/en_us/index.html?=contextId=BULLETNODES
A rigid body is a polygonal or NURBS surface converted to an unyielding shape. Unlike conventional surfaces, rigid bodies collide rather than pass through each other during animation. To animate rigid body motion, you use fields, keys, expressions, rigid body constraints, or collisions with particles.
Maya has two kinds of rigid bodies--active and passive. An active rigid body reacts to dynamics--fields, collisions, and springs--not to keys. A passive rigid body can have active rigid bodies collide with it. You can key its Translate and Rotate attributes, but dynamics have no effect on it.
notes on The Rigid Bodies / (metaphysics of 3D)
the simulacrum / ideal / image --> Plato
mystic geometry --> Pythagoras (--> mathematization of the real, real ‘is’ math)
}--> what does it mean to perform 3D for these two thinkers?
fire simulation in Maya <--> cotton touching fire in Islamic philosophy
(<)> -->{
() manifest image --> shader/topology/raytracing
<> underlying (scientific?) image --> C++ / physics engine / object oriented programming
the mode of production in current 3D-biz creates a sort of cultural collateral or collateral culture (term by Lazzarato). 3D practices are arising as series of activities, not recognized as “work,” rather involved in defining and fixing artistic/cultural standards, tastes, norms, and strategically public opinion.
“is this real or fake?” (you have to click)
--> when the productive mediation is smashed [...]
(488)[...notes/notes on evangelist.txt]%85[...] notion of movement in it and essence. what is movement and apparition?
[we can have a workshop that teaches houdini just through movement. or a non-movement approuch to 3D making.]
nonrepresentational maya
epistemology and cognitive approuch to space and matter
ontology of matter in maya
worlding in autodesk industry (look at the trailers, tutorials, and so on.)
historical view?
i see maya and other 3D apps as visualization technologies enlisted as metaphors by Haraway and as languages that actively intertwine in the production of literary value
friction, forms of masks (shaders?), and play, and the dance of Dis-tanz
the separations and partings
nearness
transforming and transformative agencies
...................................
“matter refers to the materiality/materialization of phenomena” (Barad)
-let's look at my 3D-related practices again and investigate their ontological implications and rework how matter is defined, [matter, force, interdependency, appearance,,, phenomena, meaning,] Delanda-[intensification, articulation, flow-of,]
...................................
#Femke workshop: on rigging and skinning, writing stories cultivating creation and creatures before their enrollment in George Lucas film, speculating on the inorganic skeletal animacies
...................................
(Brey > Ihde:) [technology:] a special class of artifacts (for example telescopes, probes, hearing aids, etc) that are capable of engaging in ‘symbiotic’ relationships with the human body. [...] means through which the environment is experienced and acted on.
essential ambiguity of technology / of material human-technology relations
hermeneutic fluency (and the special enigma) of the connection between text and world
*bird's-eye=?/!~navigational~/?=.'<-phenomenological
[...in front of the open (blank) page (of the book) (we teach children to take the) position of the industrialist, the urban planner, or the Cartesian philosopher --> outside the page is outside and inside the page is inside ]@Eunkyung's scriptural enterprise --> Derridean proper space of writing
-the panopticon as observing instrument for human sciences is embeded in the page of the book we open. part of this tradition =/= first person shooter
(Ihde on) game-bodies: (on multistability -->) ‘modes of navigation’ [macro phenomenological conditions, modeling observational possibilities, ]:
[1]- third person (pretended) overhead view looking down a map-like world and plotting your course, one says “I go to X.” he calls it “the reading position” (usually a western navigator) --> using instrumental mediations to translate this (overhead) position, star patterns are with the north star
[2]- first person[...]
(497)[...notes/notes on evangelist.txt]%85.1[...]ugh which the environment is perceived and acted on, how is the 3D computer simulations an embodiment relation? what are the (dis)embodied habituations of the hacker? ==> philosophy of action : how 3D work as an (dis)embodied artifact change our relation to the world? or, which world is experienced as perceived through embodied artifact of the 3D?
•representations of the location
•question of orientation
--> epistemological studies of scientific instrumentation
(Feenberg, passivity missing in Ihde)
(my own interest in shyness and the) passive dimensions of body--lived experience of being the object of action***
Feenberg (reflecting on medical situations forward:) we live our body not only as actors in the world, but also as beings who invite action on our bodies by others
dependent body --> highly technologized experience
instrumentalized status of modernism, in which the ‘dependent body’ belongs to childhood
purified “humans” : the subject distinguished from its instrumentalities
sex: construction of the dependent subjectivized bodies
(Sartre & Merleau-Ponty:) person becomes a thing in the world of the other
lived-body =/= body [--> also the concern of Irigaray and Butler]
(this is Husserl's Körper and Leib)
~ machine-infused neuro-physical body
◦kinaesthetic sensations
◦presentational sensations
◦“internal” perception
◦“subject” -body
◦organ of perception / organ of action /
--> (identity of the ego -->) the (existentialist visualist and strange) idea of: “I am my body"--body in terms of “I can” ==> self-movement
(intra-action =/= that sensations are freestanding complexes and internally differentiated entities that can be identified and studied “before” the action)
*perception (is an act:) “animating” the data of sensation (?)
the extended body signifies itself through [=/= acts through] the technical mediation
the impersonal and atomizing (commonplace) associations with the notion of disembodiment --> the idea that in online involvement relations are abridged and trivialized, that there is a lack of commitment and risk, and moral engagement is impossible, and so on.
*what would be a situated account of the (lived-)body in CG?
“the ringing of the cell phone that embarrasses us in the middle of a lecture” --> extended body
plasticity and polymorphism of our bodies (online) [Ihde]
programmers working in other programmers’ works (--not imaginative engagement with the other, rather) --through--> interfaces and folds in interpretation {tutorial voices, screen videos, scripts, help files, layers of codes and tools on each other, nested folders on one's own computer, named categories by oneself, horde of text files and renders, etc}--> these are (en-/de-)crypt[...]
(498)[...notes/notes on evangelist.txt]%85.3[...]he world and his nose are both specified and his awareness can shift....The supposedly separate realms of the subjective and objective are actually only poles of attention.” (The Ecological Approach to Visual Perception)
sensuality is co-making
rituals and technologies are links between bodies and societies
(social) techniques for the inscription of locality into bodies
technology as an exteriorization of the functions of the body?
CG stands for:
•computer graphics
•computer games
•creature generator
•categorial grammar --> “==>”, “=/=”, etc
•conceptual graphs --> graph-based knowledge representation and reasoning model
•computational geometry --> geo-info-sys design
•*computational gesture* --> extracorporeal material culture
•
•(complete governance, chaotic God, commanding general, common ground, center of gravity,)
•
the well-equipped invalid (--> embodiment, Virilio)
(Foucault's radical exploration of:) body = (subject to the effects of) rhetoric of technical reason
techniques of punishment (, a “political technology”) : “an art of unbearable sensations” --to--> “an economy of suspended rights”
Deleuze and Guattari: “We know nothing about a body until we know what it can do, in other words, what its affects are, how they can or cannot enter into composition with other affects, with the affects of another body...” (what are the affects of the CG bodies?)
-for them the “body” is a discontinuous and non-totalized series of processes, organs, flows, energies, corporeal substances and incorporeal events, intensities and durations, a surface of intensities: *pure simulacra without originals*
erotogenic zones, sexuality, Freud, auto-erotic internalization, clinamen
(the formally female cyborg / techno-monster of the Ghost in the Shell:) the (masculinist) fantasy of leaving the body behind and reconstituting it as a a technical object under human control as both a desire for perfect knowledge and total power and at the same time as a way of escape... [Christian Hubert] #Haraway
•the question of the “soul” is read as the question of (certain technology of) power over bodiess
(traits of) cyborg:
1. boundary transgression
2. the recognition and re-scripting of myth
3. simulations of identity
4. coalitions of affinity
reembodiment of intelligence
Hubert > Serres: “My body (I cannot help it) is not plunged into a single, specified space. It works in Euclidean space, but it only works there. It sees in a projective space; it touches, caresses, and feels in a topological space; it suffers in another; hears and communicates in a third; and so forth, as far as one wishes to go. Euclidean space was chosen in our work-ori[...]
(499)[...notes/notes on evangelist.txt]%85.5[...]for:
•computer graphics
•computer games
•creature generator
•categorial grammar --> “==>”, “=/=”, etc
•conceptual graphs --> graph-based knowledge representation and reasoning model
•computational geometry --> geo-info-sys design
•*computational gesture* --> extracorporeal material culture
•
•(complete governance, chaotic God, commanding general, common ground, center of gravity,)
•
the well-equipped invalid (--> embodiment, Virilio)
(Foucault's radical exploration of:) body = (subject to the effects of) rhetoric of technical reason
techniques of punishment (, a “political technology”) : “an art of unbearable sensations” --to--> “an economy of suspended rights”
Deleuze and Guattari: “We know nothing about a body until we know what it can do, in other words, what its affects are, how they can or cannot enter into composition with other affects, with the affects of another body...” (what are the affects of the CG bodies?)
-for them the “body” is a discontinuous and non-totalized series of processes, organs, flows, energies, corporeal substances and incorporeal events, intensities and durations, a surface of intensities: *pure simulacra without originals*
erotogenic zones, sexuality, Freud, auto-erotic internalization, clinamen
(the formally female cyborg / techno-monster of the Ghost in the Shell:) the (masculinist) fantasy of leaving the body behind and reconstituting it as a a technical object under human control as both a desire for perfect knowledge and total power and at the same time as a way of escape... [Christian Hubert] #Haraway
•the question of the “soul” is read as the question of (certain technology of) power over bodiess
(traits of) cyborg:
1. boundary transgression
2. the recognition and re-scripting of myth
3. simulations of identity
4. coalitions of affinity
reembodiment of intelligence
Hubert > Serres: “My body (I cannot help it) is not plunged into a single, specified space. It works in Euclidean space, but it only works there. It sees in a projective space; it touches, caresses, and feels in a topological space; it suffers in another; hears and communicates in a third; and so forth, as far as one wishes to go. Euclidean space was chosen in our work-oriented cultures because it is the space of work--of the mason, the surveyor, or the architect. [...] My body lives in as many spaces as the society, the group, or the collectivity have formed: the Euclidean house, the street and its network, the open and closed garden, the church or the enclosed spaces of the sacred, the school and its spatial varieties containing fixed points, and the complex ensemble of flow-charts, those of language, of the factory, of the family, of the political party, and so forth. Consequ[...]
(500)[...notes/notes on evangelist.txt]%85.6[...]en a concept becomes black-boxed? by which processes?
@Sven: what matters is the input/output, stimulus/response [--> “black-box of the beyond” (#zolmat writing)] --> transfer characteristics, data-flow, the ontology of the “internal working” : “open” exchanges inforamtion about its interactions }--> open-source is part of the tradition of anthropocene system thinking: network synthesis, system engineering, theory of the organism, evolutionary theory, thermodynamics, and world system perspective
...................................
what are the nodes of energy in interdigitalities intra-actions in human-machine relations?
***we are belonging to a set of cultures that regularly believes in the idiom of: organism =/= technology
--> this little ontological dichotomous device is doing serious worldings, making and destroying worlds
technologies of descriptive practices
technology is descriptive practice
technology: anything describable as a technology --> idiom اصطلاح
...................................
[title]
age of stone, and stories for computers
...................................
(#workshop in Stuttgart 11.04.2017 with Femke http://pad.constantvzw.org/p/possiblebodies.rigging)
provisional sketch for a workshop on “Rigging,” notes and nodes
on the notion and practice of Rig in CG
(CG as in “computational gesture”)
[title]
on Rigging and skinning: stories for cultivating creation and creatures of the industrial empire.
a practice in: rhetoric of technical reasoning in inorganic skeletal animacies.
•I begin with the position that believes in the essential ambiguity of technology
•let's look at some terms and notions and the ways they are enacted, practiced, and embodied, and to practice some hermeneutic fluency in phenomenological conditions in what we call character animation
KEYWORDS: soft bodies, skin, skinnig, Rig, Rigging, unwrapping, fold, CG, animation, locomotion, kinectics, skeleton, mechanics, interface, technology,
...................................
Rigs are about:
-ways of arranging space, time and matter : like a sentence, that sticks words sequentially together in a certain way. Rig would be a way those elements are attached to one another in time and space.
[*] --> one-dimenisional skeletal Rigs are generally intereseting for my research, because of the specific sequential order that many forms of culture take. (for example, “tradition” is from that famility of Rigs, a string of things in a particular order and not another. [---> go to totem columns]. “language” is another one.)
◦what are the degrees of flexibilty, stretch and tention between the nodes in a Rig?
◦what a substitution in a string-Rig might change the ways that being is animated, and therefore change [...]
(501)[...notes/notes on evangelist.txt]%85.7[...]l computationality.
“anatomy” is always “imaginary anatomy” (in CG, comtemporary dance, medicine, love, etc.)
a skin has to deal with:
“Global Stiffness Structural Optimization”
Rig talks to mesh, telling it how to move, how to be.
how we evolved from jelly to skelletal? something tense, intensified in space, some flesh attached to it. how the concrete mineral came back to assert itself in the terms of bones of the organism?
(a mesh is a matrix of points in which the neighboring points only matter to eachother. mesh is the result of the study of topology in mathematical notions of space and structure, with demands of an industry interested in the representation of surface. mesh is interested by creatures that have a skin, and have stakes in tactility?)
Rig is that constructed logic or grammar that allows mesh deformation in one way and not another. made of enfolded layers of code and constraint
story of the bone
the flow of matter and energy, flow of intensification between sortal processes, organisms, and minerals.
this is about how matter is defined, in everyday CG work
how certain kinetic skeletal rigs naturalize the relationships between volume and surface and skeleton --> which is always symbolic
...................................
notes by other participants of the workshop:
http://pad.constantvzw.org/p/possiblebodies.sina.workshop
some post-workshop notes:
questions of:
•causality: how Rig-thinking can help to have a better understanding of causal relationships between the ‘moved’ and ‘mover’?
•control: how can we have a more interesting ontology of constraints that allows more interesting articulations of control---(that one-way flow of influence between the soft and the rigid)?
•process and becoming: how the technological nature of the Rig and its relations with the image of the organism in CG can be Rigged for a different articulation of the lived-body? and to which extend the Rig can be helpfull to think about the becoming of the beings-of-the-CG (that means: hacker + 3D model)?
•identity: How within an industry such as Pixar, deeply invested in what is a feeling and affectious living characher, a whole new set of technologies and ontologies must be made and destroyed, learned and unlearned, for a different question of identity: what is a living thing? how Rig matter in a world that is made of Rigs that make Rigs for beings to articulate themselves in, through, and with them? inventing and being invented by them
•model: animation = life; asking what brings us to life, makes us alive? (what we animate and what animates us)
•reading and space of the text: the practice we did with pop-up-book making, a joint page of a book when opened wide, the meaning and influence of the rea[...]
(502)[...notes/notes on evangelist.txt]%85.9[...] of topology in mathematical notions of space and structure, with demands of an industry interested in the representation of surface. mesh is interested by creatures that have a skin, and have stakes in tactility?)
Rig is that constructed logic or grammar that allows mesh deformation in one way and not another. made of enfolded layers of code and constraint
story of the bone
the flow of matter and energy, flow of intensification between sortal processes, organisms, and minerals.
this is about how matter is defined, in everyday CG work
how certain kinetic skeletal rigs naturalize the relationships between volume and surface and skeleton --> which is always symbolic
...................................
notes by other participants of the workshop:
http://pad.constantvzw.org/p/possiblebodies.sina.workshop
some post-workshop notes:
questions of:
•causality: how Rig-thinking can help to have a better understanding of causal relationships between the ‘moved’ and ‘mover’?
•control: how can we have a more interesting ontology of constraints that allows more interesting articulations of control---(that one-way flow of influence between the soft and the rigid)?
•process and becoming: how the technological nature of the Rig and its relations with the image of the organism in CG can be Rigged for a different articulation of the lived-body? and to which extend the Rig can be helpfull to think about the becoming of the beings-of-the-CG (that means: hacker + 3D model)?
•identity: How within an industry such as Pixar, deeply invested in what is a feeling and affectious living characher, a whole new set of technologies and ontologies must be made and destroyed, learned and unlearned, for a different question of identity: what is a living thing? how Rig matter in a world that is made of Rigs that make Rigs for beings to articulate themselves in, through, and with them? inventing and being invented by them
•model: animation = life; asking what brings us to life, makes us alive? (what we animate and what animates us)
•reading and space of the text: the practice we did with pop-up-book making, a joint page of a book when opened wide, the meaning and influence of the reading animates itself like a Rig, coming into movement, flow and inflow as the result of the muscular skeletal gesture of a “reader” who has two hands: mechanical animacies of the act of reading set in time and space by the “writer”
•which rigs rig rigs? (with Strathernian rhetorics) ---- Rig-making practices are ontological technological choreographies that (in the case of CG) make mesh matter*-----they are involved in ‘making mesh flesh’
[14.05.2017]
...................................
rig: a higher-level description of the motion of the part (of mesh) it is influencing (-[...]
(503)[...notes/notes on evangelist.txt]%85.9[...]d)?
•process and becoming: how the technological nature of the Rig and its relations with the image of the organism in CG can be Rigged for a different articulation of the lived-body? and to which extend the Rig can be helpfull to think about the becoming of the beings-of-the-CG (that means: hacker + 3D model)?
•identity: How within an industry such as Pixar, deeply invested in what is a feeling and affectious living characher, a whole new set of technologies and ontologies must be made and destroyed, learned and unlearned, for a different question of identity: what is a living thing? how Rig matter in a world that is made of Rigs that make Rigs for beings to articulate themselves in, through, and with them? inventing and being invented by them
•model: animation = life; asking what brings us to life, makes us alive? (what we animate and what animates us)
•reading and space of the text: the practice we did with pop-up-book making, a joint page of a book when opened wide, the meaning and influence of the reading animates itself like a Rig, coming into movement, flow and inflow as the result of the muscular skeletal gesture of a “reader” who has two hands: mechanical animacies of the act of reading set in time and space by the “writer”
•which rigs rig rigs? (with Strathernian rhetorics) ---- Rig-making practices are ontological technological choreographies that (in the case of CG) make mesh matter*-----they are involved in ‘making mesh flesh’
[14.05.2017]
...................................
rig: a higher-level description of the motion of the part (of mesh) it is influencing (--> set of “bones” may not be hierarchical or interconnected)
[a] simplified user interface allowing animators to control often complex algorithms and a huge amount of geometry --> control the deformation of the mesh data (=/= imitate real anatomy or physical processes)
modern rigging = hacking (in 3D softwares)
...................................
Disney --> body-ege: feeling good about oneself
(via) the playful mastery over anthropomorphized machines
(Rickels > Hanns Sachs:) the last time machines were used for play and not work was during the time of the Greeks and Romans : culture's value of the human body ==> machine used for amusement
**narcissistic investment (of interest) in the body protects against submission to the machine** --> conceived no longer as plaything but as his own prosthetic extension
movement of fantasmatization
to fantasize aggression = to turn it around upon oneself
guild: the currency of the father function
both genders (at the beginning) are phallically aggressive when it comes to mother
Kafka and de Sade despised the body for its limitations and boundaries
body[...]
(504)[...notes/notes on evangelist.txt]%85.9[...]o control often complex algorithms and a huge amount of geometry --> control the deformation of the mesh data (=/= imitate real anatomy or physical processes)
modern rigging = hacking (in 3D softwares)
...................................
Disney --> body-ege: feeling good about oneself
(via) the playful mastery over anthropomorphized machines
(Rickels > Hanns Sachs:) the last time machines were used for play and not work was during the time of the Greeks and Romans : culture's value of the human body ==> machine used for amusement
**narcissistic investment (of interest) in the body protects against submission to the machine** --> conceived no longer as plaything but as his own prosthetic extension
movement of fantasmatization
to fantasize aggression = to turn it around upon oneself
guild: the currency of the father function
both genders (at the beginning) are phallically aggressive when it comes to mother
Kafka and de Sade despised the body for its limitations and boundaries
body (which is always also the maternal body) comes only to its mutilation [~ skinning], rebuilding, and reanimation [rig]
body has been left behind in the wake of its media-technical range --> it can no longer be plugged back into any so-called *sensorium* or *corpus*
media --> (from the point of view of) identification with the dead [#rig #nonhuman]--> every medium acquires its only prosthetic aim on a target range of *projection* and *haunting*
media-technical innovation
3D animation industry --> new modes of disposal of the dead
-not on the side of life
phantasm of the missing child
(retrofashion and charge of child abuse)
modern military + *techno-mediatic expansion*
memory pictures
tableaux vivants
technologization
massification
teenagerization --> totally SM, friendly, cool, into being popular
...................................
the spaces between decent bodies
#waiting for render: relations between hacker as organism and the computing beast
what is being processed? intra-actions of both CPU and gut.
*waiting for a slow render to finish, i used to enjoy the process. unfinished renders, slow computers, lag, and queer forms of waiting
[title]
/waiting bodies and slow computing
/differentiated constitutions of the waiting body and the nunhuman computational labor
compositional waiting --> Stewart's attunement
the labor of the CPU, the graphical interfance, and the waiting body of the hacker are in an orientation (--> what am i asking here?)
(Alberti: amon[...]
(509)[...notes/notes on evangelist.txt]%86[...]oking at unfinished render...] is fundamental to the efficacy of the poison --> the physical and mental experience of making something has an impact on its ultimate properties
...................................
#a comparative software study: principles of worlding in Maya/Blener, Softimage, Houdini
which definitions are postponed?
•objective: that which is instantly defined
•subjective: that which its definition is postponed
change--{time, space, matter}-->
touch--{time, space, matter}--> data flow
in Maya
representation is postponed --> subjective mode of Maya --> an sculpturalist ontology?
in Softimage
the distinction between spatiotemporal modifiers is postponed --> dynamics paradigm?
(the viewport partial renderer in Softimage is part of the phenomenological experience of enacted interface =/= Maya's renderer pops up in another window) 4697942
in Houdini
the definition of the onject is postponed
*which differences are delayed in different 3D software applications?
(the difficulties of clean translation between them)
(when I was working as a 3D generalist I always reworked the default scence, setting up rigs to begin with...)
begining with:
•void
•camera
•light
•chaos
•soup
•turtle's back
•absolute geometry
•ornament
•
how the Latin language in software interfaces dominates the mode of thinking and conditions synthesis?
•how, for example, a Farsi inhabiter might craft a different spatial synthesis in terms of a different linguistic ontology?
[b + a = ba] =/= [آ + ب ~=> با] {a different effect}
•interface question
•phenomenological question
•in Farsi the joint attachments undergo transfiguration, different viscous relational property, adhesion refigured
what would be an interesting interface question posed to each of the 3D softwares?
one language ---{Bauhaus? De Stijl? nasta'ligh نستعلیق?}--to--> another language
...................................
painfully queer
*questions for my ajayeb's Rigs and pop-up book:
my rigs and pop-up book are descriptive concepts, that means: they obtain their meaning by reference to a particular physical apparatus ==>? a constructed cut between the object and the agencies of observation
•pop-up book: an instrument with fixed parts ==> concept of “position”
•Rigs on the other hand tries not to exclude other concepts such as “momentum” from having meaning
--> ajayeb's variables require an instrument with moveable parts for their definition (?)
*exclusions (= physical & conceptual constraints) are co-constitutive*
*objectivity (= possibility of unambiguous communication, boundry articulations) --> [...]
(511)[...notes/notes on evangelist.txt]%86.1[...]ostponed
*which differences are delayed in different 3D software applications?
(the difficulties of clean translation between them)
(when I was working as a 3D generalist I always reworked the default scence, setting up rigs to begin with...)
begining with:
•void
•camera
•light
•chaos
•soup
•turtle's back
•absolute geometry
•ornament
•
how the Latin language in software interfaces dominates the mode of thinking and conditions synthesis?
•how, for example, a Farsi inhabiter might craft a different spatial synthesis in terms of a different linguistic ontology?
[b + a = ba] =/= [آ + ب ~=> با] {a different effect}
•interface question
•phenomenological question
•in Farsi the joint attachments undergo transfiguration, different viscous relational property, adhesion refigured
what would be an interesting interface question posed to each of the 3D softwares?
one language ---{Bauhaus? De Stijl? nasta'ligh نستعلیق?}--to--> another language
...................................
painfully queer
*questions for my ajayeb's Rigs and pop-up book:
my rigs and pop-up book are descriptive concepts, that means: they obtain their meaning by reference to a particular physical apparatus ==>? a constructed cut between the object and the agencies of observation
•pop-up book: an instrument with fixed parts ==> concept of “position”
•Rigs on the other hand tries not to exclude other concepts such as “momentum” from having meaning
--> ajayeb's variables require an instrument with moveable parts for their definition (?)
*exclusions (= physical & conceptual constraints) are co-constitutive*
*objectivity (= possibility of unambiguous communication, boundry articulations) --> reference must be made to bodies in order for concepts to have meaning (?)*
•my Rigs and books are about how discursive practices are related to material phenomena
(*)reading: “text” is the interface between the matrialization of “reality” and subjectivation of “reader” --> inseparability of language and reality in ajayeb
(“We are suspended in language in such a way that we cannot say what is up and what is down, The word ‘reality’ is also a word, a word which we must learn to use correctly.” Petersen < Barad)
ajayeb's iterative processes of materialization
عجایب نامه =/= imagined and idealized human-independent reality
ajayeb's stories of historically nunhuman people
in ajayeb's descriptive intra-actions with reality, humans and language are part of the configuaration or ongoing reconfiguring of the world, that is phenomena
we cannot so easily answer where the apparatus “ends”
•(but again, how can [...]
(512)[...notes/notes on evangelist.txt]%86.1[...]onstitutive*
*objectivity (= possibility of unambiguous communication, boundry articulations) --> reference must be made to bodies in order for concepts to have meaning (?)*
•my Rigs and books are about how discursive practices are related to material phenomena
(*)reading: “text” is the interface between the matrialization of “reality” and subjectivation of “reader” --> inseparability of language and reality in ajayeb
(“We are suspended in language in such a way that we cannot say what is up and what is down, The word ‘reality’ is also a word, a word which we must learn to use correctly.” Petersen < Barad)
ajayeb's iterative processes of materialization
عجایب نامه =/= imagined and idealized human-independent reality
ajayeb's stories of historically nunhuman people
in ajayeb's descriptive intra-actions with reality, humans and language are part of the configuaration or ongoing reconfiguring of the world, that is phenomena
we cannot so easily answer where the apparatus “ends”
•(but again, how can I answer) which ontological practices are embodied (or embeded) in (the productive and constraining dimension of regulatory) apparatuses of my ajayeb? (rigs, hypertext, pop-up, etc.)
•(resisting the anti-metaphysics legacy) how can I keep insisting on accountability for the particular exclusions that are enacted in (my) ajayeb and taking up the responsibility to perpetually contest and rework the boundries (of my objectivities)?
(*)effect: marks left on the agencies of observation
enacted =/= having
(agency is the matter of enactment not something that one ‘has’)
(*)disarticulation: the question of who/what gets to be imagined (and in which way)
(Barad's sentences are long in a way for the reader to feel all those particular words in one breath)<br />
(in medical practices) the machine becomes the interface between the objectification of the spacific body under experience (for example the fetus) and subjectivation of the technician, physicianm engineer, and scientist.
...some ontologies:
•classical realist: posit some fixed notion of being that is prior to signification
•Kantian transcendentalism: being completely inaccessible to language
•linguistic monism: being completely of language
•Baradian agential realism: phenomena are constitutive of reality
...................................
kinetic, energies expressed in variables
integrated definitions:
•movements of an isolated body
•in detachment with the rest of the world
•linear function of time
•all energy is kinetic
•value of “potential energy” is zero
...................................
metallurgy concerns matt[...]
(513)[...notes/notes on evangelist.txt]%86.2[...]mouflage fatigues worn by the US military)
desire for “freedom” and for alternative temporalities + desire for discipline and physical restraint
}--> *tight spaces our desires are prone to work themselves into*
textures and taxonomies of fashion and uniformity
Abu Ghraib --> (in the pursuit of a) perverse desire for justice (a desire that many feel is best met in the violent erasure of certain subjects)
(let's) stop pretending that “we” weren't already caught-up in the messy circuits of desire
“[...]Freud's figure of the woman who has nothing better to do than but braid her pubic hair into a futile simulation of the phallus, and who (interestingly enough) accidentally invents weaving as an outcome of this inherently fetishistic gesture” (Archer > Barthes > Freud)
Gernreich working with “the future” as a medium and not as a destination***
-he was keen to work with fashion as a ‘time-based medium’(~ deliver us onto alternative temporalities)
[*]fashion: a distinctly modern clothing regime engineered to materially manipulate “the past” so it may serve as a springboard into “the time to come”, an attempt to create the perfect tension between “right now” and “back then” ==> (fashion serving as one of modern culture's main engines catapults the wearers) towards a time and place where present-day problems can no longer reach them and unknown pleasures are made manifest & continually converting the erratic power of our desires into a kind of motion that can be effectively capitalized upon
(brackets and bracelets)
...momentary and marvelous sensations of free fall (by way of design)
Janina's wardrobe malfunctions
*the fine line between sexual liberation and sexual exploitation (in Space 1999 and Star Trek uniforms)*
(Archer:) “Star Trek's futuristic costumes assert their 'other-worldliness’ by emphatically exposing as much of a woman's body as possible to a relatively prudish American public during the peak of the sexual revolution. Theiss’ garments were literally devised to slip back into the legacies of shame that had heretofore defined the origin of sexual difference and the litany of unequal gender relations that followed.”
() the artist and his muse (typically gendered image of the fashion designer and his model) --> based on the classical notion of an unhampered and naturally feminine ground of conception =/= masculine drive to be “creative” : (old notion that) “woman is the origin ==> it is up to man (Gernreich) to be original” --> to refashion feminine mater-iality into more meaningful forms
easily inscribed and veiled shame of nudity
*hyper-exposure* and *self-consciousness* (aimed at the shame ‘we,’ who live within ‘the cultures of the textile,’ are possessed by)
...deep-seated knowl[...]
(514)[...notes/notes on evangelist.txt]%86.5[...] was keen to work with fashion as a ‘time-based medium’(~ deliver us onto alternative temporalities)
[*]fashion: a distinctly modern clothing regime engineered to materially manipulate “the past” so it may serve as a springboard into “the time to come”, an attempt to create the perfect tension between “right now” and “back then” ==> (fashion serving as one of modern culture's main engines catapults the wearers) towards a time and place where present-day problems can no longer reach them and unknown pleasures are made manifest & continually converting the erratic power of our desires into a kind of motion that can be effectively capitalized upon
(brackets and bracelets)
...momentary and marvelous sensations of free fall (by way of design)
Janina's wardrobe malfunctions
*the fine line between sexual liberation and sexual exploitation (in Space 1999 and Star Trek uniforms)*
(Archer:) “Star Trek's futuristic costumes assert their ‘other-worldliness’ by emphatically exposing as much of a woman's body as possible to a relatively prudish American public during the peak of the sexual revolution. Theiss’ garments were literally devised to slip back into the legacies of shame that had heretofore defined the origin of sexual difference and the litany of unequal gender relations that followed.”
() the artist and his muse (typically gendered image of the fashion designer and his model) --> based on the classical notion of an unhampered and naturally feminine ground of conception =/= masculine drive to be “creative” : (old notion that) “woman is the origin ==> it is up to man (Gernreich) to be original” --> to refashion feminine mater-iality into more meaningful forms
easily inscribed and veiled shame of nudity
*hyper-exposure* and *self-consciousness* (aimed at the shame ‘we,’ who live within ‘the cultures of the textile,’ are possessed by)
...deep-seated knowledge that the textile leaves us continually and hopelessly exposed
*our need to be forever wrapped-up in the text/ile* : endlessly bound by the perpendicular, criss-crossing of one another's desires and the ‘significances’ we ascribe to such satisfying predictability
textile screens
textile’s discursive usefulness: its ability to support and exploit the image of our “alternative” identities
(Lacan's) objet petit a : prediscursive, meaningless thing’
textiles (and the clothing shaped from them) are not “convenient things” that help curtail or discipline our desires (by properly veiling them), rather, they are the very object cause of our desire
capturing and suspending our desires in fabricated flights of fancy =/= a sieve (alak) to pass through onto places unknown/unknowable
embodied politics of impropriety
[...]
(515)[...notes/notes on evangelist.txt]%86.5[...]sphere of the mind and psyche” (Archer > Geczy and Karaminas)
and--> intertwining of fashion and art has long been regarded as absolutely key to the production of the modern social fabric--intended (like the warp and weft of a textile) to remain discreet, always perpendicular
modern aesthetic theory --> contradictory structure of difference of “fashion =/= art” : “fashion design = art's constitutive other” (= that mode of creative production that is beholden to the market and to the manufactured whims of the embodied, consumer passions =/={ art's singularity, extraordinariness, [Nietzschean ethics of] standing alone ==> timeless or universal knowledge =/= ‘everyday culture'})
radical beauty of the quotidian
mundane material culture is repeatedly *elevated* and “translated” into art --> “losing its place within lived reality ==> to become critically meaningful” =/= (Gernreich's) art and fashion critically transformed so that they run parallel and start to resonate with one another
(for Benjamin) translation [~= criticism]: allowing (translatior's) language to be powerfully affected by the foreign tongue [=/= preserves the state in which (translatior's own) language happens to be]
-to transform “the original” text/thing through the medium of the other, echoes that are produced in the space that opens up between an “original” and “secondary” text --> [*]translation: inconsequentiality of original/secondary separation
--Gernreich--> to make clothes in-between art and fashion (now and the future, the self and the other)
it-girl
Beatlesque escape
new paths that young people are charting requires clothes
(Archer is making me interested in fashion by helping me go through the) economic and scopophilic grains of the fashion industry
the idea of the ‘new look’ absolutely dominating the fashion scene during the mid 21st century
‘new look’ fashion strictly obeying the laws and divisions of optically delineated Cartesian space, and its attending epistemo-ontologies and political economies (-Archer: the proportions of Dior's famous silhouette absolutely required that one always take a well-heeled “step-back” in order to comprehend themselves in a mirror, a camera lens, or even a street window) --> (offering consumers new manners in which) to dress, but also **to see and to understand themselves and their potentiality**
[myself, like many critical artists of my generation, we glean (harvest خوشه چينى) the occurrence of ideological violence]
relaxed clothing shapes
affordable
easy-to-care-for
mix-and-match fabrics
hyper-modern color combinations and patterns
couture خياط زنانه
animosity, bad blood, animus's system, the system is made
perennial enfa[...]
(518)[...notes/notes on evangelist.txt]%86.6[...]by the suture (=/= patch over the proper wound)
(what kind of mending dares us?) to consider different, less clear-cut paths of relation and being (--✕--> masculinity's wounded duty)
Freud's fold of castration anxiety, fetishism, and Oedipus complex unfold in feminized form of labor to stitch and sew, to mark the wounds that “men must suffer” --> fashion material ritual, transforming and ideologically reinforcing femininity
...................................
(Janina's distinctive sartorial sensibilities)
(The Flash TV series charachers, each a free-agent entrepreneur, the personification of neoliberal agency)
-performing the affective venture and glamour labor, characteristic of the cultural industries today, (embodying the) hypermediated brand intrusion and suffusion
-using your own self-consciously branded personae to stand out in a cluttered field of visual noise
“famous for being famous” --> the fable of “that which captures our gaze, does not capture our respect”
-fame is built out of material human bodies moving through physical space, engaging and interacting with other material human bodies. it is forged in a social somewhere.
...photographed on the right sidewalks at the right times by the right photographers
-persistent logic of image accumulation and circulation
-photographer’s exceptional status: the ‘decisive moment
-making yourself into a street style sensation through sheer force of will
***practice of distinction*** (--> you have to make it appear that other people are more interested in you than you are in them)
...take someone’s photo, post it online, appropriate their social capital, then ditch them and move on (a game played throughout the fashion industry) <-- constant and well-managed visibility
(the misleading idea of) “style ==> to be picked out of a crowd” [style, that little something extra as vague and indeterminate as Weberian charisma that most people simply do not possess]
-the fashion photographer's eye: the affective instrument through which the photographers feels what she sees (intuitive, embodied, automatic, as a style radar)
street style star <== the right people like you
-what is new in new moment of public viewing? can we have a public moment (exhibition, etc.) and concider glamor and fashion and modernity coinciding with technology and digital platforms?
(for me still the inner thoughts and public life are not blured, that is why i cannot post so quick online)
why use design as a template for reworking ethnography?
*the design process is generally oriented toward transforming (or cooking) “raw” information into “useful knowledge,” a guided mutation of “mere ideas” into “workable concepts” or a “feasible design” that then becomes an “object” (in all possible meanings of the term) [...]
(521)[...notes/notes on evangelist.txt]%87[...]famous” --> the fable of “that which captures our gaze, does not capture our respect”
-fame is built out of material human bodies moving through physical space, engaging and interacting with other material human bodies. it is forged in a social somewhere.
...photographed on the right sidewalks at the right times by the right photographers
-persistent logic of image accumulation and circulation
-photographer’s exceptional status: the ‘decisive moment
-making yourself into a street style sensation through sheer force of will
***practice of distinction*** (--> you have to make it appear that other people are more interested in you than you are in them)
...take someone’s photo, post it online, appropriate their social capital, then ditch them and move on (a game played throughout the fashion industry) <-- constant and well-managed visibility
(the misleading idea of) “style ==> to be picked out of a crowd” [style, that little something extra as vague and indeterminate as Weberian charisma that most people simply do not possess]
-the fashion photographer's eye: the affective instrument through which the photographers feels what she sees (intuitive, embodied, automatic, as a style radar)
street style star <== the right people like you
-what is new in new moment of public viewing? can we have a public moment (exhibition, etc.) and concider glamor and fashion and modernity coinciding with technology and digital platforms?
(for me still the inner thoughts and public life are not blured, that is why i cannot post so quick online)
why use design as a template for reworking ethnography?
*the design process is generally oriented toward transforming (or cooking) “raw” information into “useful knowledge,” a guided mutation of “mere ideas” into “workable concepts” or a “feasible design” that then becomes an “object” (in all possible meanings of the term) in the world*
design: techniques for “working out” and “working through”
charrette شارت
a balance between structure and flexibility
1. active deconstruction: (to arrive at collaboratively, of the work's otherwise obscured underlying composition) to focus on:
•ethnographic specifics
•theoretical frameworks
•(writing) style
•how arguments are constructed
•
2. projection: (to engage a bit more seriously in speculative, comparative, and synthetic thinking)
•sorting activity, posting on the wall
•identify clusters of concepts that could form new and potentially unexpected categories
•to select a few of the clusters that you feel (individually and collectively) are useful for generating possible new avenues for speculation
•
3. reconstruction: (dedicated to innovation)
to develop a “rapid prototype” for a new ethnographic/research form, method, or mode, using [...]
(524)[...notes/notes on evangelist.txt]%87[...]hink across sets of subjectivities and cultural practices that are often disassociated or pitted against one another
erotic stylization of deadly force --(Archer asks)--> why is it stylish for one to be attracted to the kind of power that “the uniform” signifies?
how styles (sartorial, campy, grotesque) serve as a serious index of our collective complicity in the ongoing production of state violence?
...................................
Chen on animacy
animacy --> how matter that is considered insensate, immobile, deathly (or otherwise “wrong”) animates cultural life in important ways
[*]animacy: a quality of agency, awareness, mobility, liveness
--linguistics--> grammatical effects of the sentience or liveness of nouns
change of animacy ==> violates a cross-linguistic preference among speakers
(for example “the hikers that rocks crush” --> rock: the source of causality)
>
animacy
filled with life, disposed, inclined, animare to breathe, to quicken
anima, air, breath, life, soul, mind (mental impulse)
--connected--> animals
animosity --> animating spirit or temper of a hostile character
animating principle [--> rigging]
...................................
Ihde: playing a musical instrument (= a technological mediation) =/= the process of genetic manipulation
=/= Heidegger's technology: a metaphysically totalizing context (<-- every technology ended up with exactly the same output or analysis)
Ihde =/= utopian & dystopian views of technology
...to understand yourself to be thinking and acting ‘in the midst of’ the pervasive technoscientific character of life (@CG hacker)
Ihde --> ***technologies and humans constitute themselves interactively***
*technological mediation: heterogeneous relationships beips between individual human beings and the world + artifacts used for mediations =/= ideals of efficiency and clear communication
“breakdown ==> new gestalt” : something that had usually taken for granted, which then under breakdown conditions, now gets revealed in a new way (revelatory function)
=/= Ihde's *variational practice* : variations ==forefront==> new gestalts
(our) world = powerful effective & failing technology
we =/= tragic hero (+ broken hammer) or Enlightenment scientist (+ laboratory)
matrix --> female
those that move in the matrix --> formative male principle
(Foucault's) episteme: social-moral-religious stability
Latour
modernity <== settlement: (a clear and sharp distinction) society =/= nature --obscure--> the proliferation of hybrids: entities that are both cultural & natural (for example material technologies are both “rea[...]
(525)[...notes/notes on evangelist.txt]%88.5[...]s of modernity ~ determining train arrival times using electromagnetically coordinated clocks (was precisely the technological issue that had been racking Europe 1902) : symbol of the interconnected sped-up world of modernity
*centralized time* distribution was the temporal-physical glory of the unified German empire
turn-of-the-century Euro-American world --> overlapping networks of coordination: webs of train tracks, telegraph lines, meteorological networks, longitude surveys under the watchful, increasingly universal, clock system
--> Einstein's special theory of relativity was (an imaginative) machine <-- Galison's technological reading of (Einstein's) most theoretical paper
Einstein had opened the zone of unification (but in the process:)
•he removed Berlin as the Zeitzentrum
•designed a machine that upended the very category of metaphysical centrality
post world war I
all the activities of man, whether conscious or unconscious (sleeping, eating, meditating, playing) take place in time; without order, without specified plans, we risk falling into anarchy (physical, intellectual and moral misery)
--Favarger--> the remedy: the precise measurement and determination of time with the rigor of an astronomical observatory
(to) democratize time : time rigor must be distributed electrically
(=/= gears and magnets)
Galison's exploring the material culture of clock coordination is to set Einstein's place in a universe of meaning --avoid--> two problematic positions (*on the relation of things to thoughts*):
1. materialism or empiricism: inductive, observation-centered account of scientific development (~ that ideas emerge causally and univalently from the disposition of objects and the impressions they make upon us) ==> “theory = provisional addition”
2. antipositivist movement of the 1960s and 1970s (that programmes, paradigms, and conceptual schemes came first ==reshape==> experiments and instruments all the way down) “thoughts fully structured things”
1902 --> triumph of the *electrical over the mechanical* was already symbolically wired to dreams of modernity
*electrical chronocoordination --signified--> political, cultural, technical unity all at once [*Einheitszeit = imperial empire (~= democracy, world citizenship, and antianarchism)]
*patent office: grandstand seat for the great parade of modern technologies
==> Einstein (eliminating the master clock + raising the conventionally set time to a physical principle ==> modern 20th century physics of relativity)
...................................
James Ash
on videogame designer (<-- i am applying that to technical animators)
distribution and transmission of media affects
[animators] work to create the potential for *positively affective encounters to occur* (encount[...]
(526)[...notes/notes on evangelist.txt]%88.8[...]d 1970s (that programmes, paradigms, and conceptual schemes came first ==reshape==> experiments and instruments all the way down) “thoughts fully structured things”
1902 --> triumph of the *electrical over the mechanical* was already symbolically wired to dreams of modernity
*electrical chronocoordination --signified--> political, cultural, technical unity all at once [*Einheitszeit = imperial empire (~= democracy, world citizenship, and antianarchism)]
*patent office: grandstand seat for the great parade of modern technologies
==> Einstein (eliminating the master clock + raising the conventionally set time to a physical principle ==> modern 20th century physics of relativity)
...................................
James Ash
on videogame designer (<-- i am applying that to technical animators)
distribution and transmission of media affects
[animators] work to create the potential for *positively affective encounters to occur* (encounters which increase the body’s capacity to act & produce associated positive senses of intensity)
creating critically and commercially successful
*producing contingency* (that designers attempt to manage and control)
rigging
the code space of the software environment + embodied techniques hackers generate (in response to that environment)
*structural determination + emergent practice*
a key aspect of media today --Stiegler--> [*]selection: a decision is made to broadcast one story over another
testing --> calculative logics of anticipation and preemption --shape--> the contingency of the event
the actual practices of riggers (technical animator)
animation industry
the ways in which affect can be actively manipulated for commercial and economic ends in the design and production of consumer services and good
***technologies are affectively engineered*** <--Thrift--Ash-- microbiopolitics of the subliminal: doing without thinking, practices of anticipatory manipulation ==> position consumers of media as passive dupes (<-- زیرپوستی *hypodermic model of media power*)
--✕--> Ash: affective manipulation is necessarily a fragile achievement that is prone to failure and always reliant upon being continually reworked in the creative responses users develop in relation to the designed environments with which they interact [---> go to fandom and fan culture]
animation design (videogame): is a complex, problematic, and ongoing struggle between:
•the openness and performative play of contingency & chance (which emerge through the techniques and intelligences that users develop as they become skilled at these games)
•the mechanical systems and calculative rationalities through which these environments are designed
affective properties [...]
(528)[...notes/notes on evangelist.txt]%88.9[...]es of riggers (technical animator)
animation industry
the ways in which affect can be actively manipulated for commercial and economic ends in the design and production of consumer services and good
***technologies are affectively engineered*** <--Thrift--Ash-- microbiopolitics of the subliminal: doing without thinking, practices of anticipatory manipulation ==> position consumers of media as passive dupes (<-- زیرپوستی *hypodermic model of media power*)
--✕--> Ash: affective manipulation is necessarily a fragile achievement that is prone to failure and always reliant upon being continually reworked in the creative responses users develop in relation to the designed environments with which they interact [---> go to fandom and fan culture]
animation design (videogame): is a complex, problematic, and ongoing struggle between:
•the openness and performative play of contingency & chance (which emerge through the techniques and intelligences that users develop as they become skilled at these games)
•the mechanical systems and calculative rationalities through which these environments are designed
affective properties of contingency ==> commercially and critically successful
rig: assemblage of human and nonhuman actor
staging, managing, and controlling event [movement] within the limited computational architecture
(asking with Ash) how agency is distributed in the assemblages of various human and technical actors that make up rigging?
rig =/= architecture
shaping corporeal dispositions
(entertainment industry does work) to maintain and guard the contingent as a positive force
contingency: the unexpected, the random, the singular, the unrepeatable, or the surprising (that which cannot be pinned down by any process that attempts to pin it down) =/= boring
(Dastur, Dewsbury, Delanda)
--> you need *open skill: contingent tactically oriented understanding* (contextually-appropriate responsiveness, context-dependent ways, regulated improvisation) <-- hacker's talent
(Deleuzian) [*]affect: the outcome of an encounter between two or more bodies (which can be human or inhuman, organic or inorganic), which either increases or decreases a body's capacity for action
captivation --> the specificity of the ecological relationship between user and (image) environment
(game) design
cultivation of the right kinds of affects through quantitative variables in the game's database ~= (Latour's) laboratories: theatres of proof (through a process of decontextualization, the scientific experiment which isolates the factors it wants to study, an entity becomes nameable & calculable ==> predictable & knowable)
•Latour's laboratory --render--> a particular object/process =/=
•game develop --render--> contingency ([...]
(530)[...notes/notes on evangelist.txt]%89[...]y successful
rig: assemblage of human and nonhuman actor
staging, managing, and controlling event [movement] within the limited computational architecture
(asking with Ash) how agency is distributed in the assemblages of various human and technical actors that make up rigging?
rig =/= architecture
shaping corporeal dispositions
(entertainment industry does work) to maintain and guard the contingent as a positive force
contingency: the unexpected, the random, the singular, the unrepeatable, or the surprising (that which cannot be pinned down by any process that attempts to pin it down) =/= boring
(Dastur, Dewsbury, Delanda)
--> you need *open skill: contingent tactically oriented understanding* (contextually-appropriate responsiveness, context-dependent ways, regulated improvisation) <-- hacker's talent
(Deleuzian) [*]affect: the outcome of an encounter between two or more bodies (which can be human or inhuman, organic or inorganic), which either increases or decreases a body's capacity for action
captivation --> the specificity of the ecological relationship between user and (image) environment
(game) design
cultivation of the right kinds of affects through quantitative variables in the game's database ~= (Latour's) laboratories: theatres of proof (through a process of decontextualization, the scientific experiment which isolates the factors it wants to study, an entity becomes nameable & calculable ==> predictable & knowable)
•Latour's laboratory --render--> a particular object/process =/=
•game develop --render--> contingency (contingent events [within an already existing horizon of expectation / coded structure])
emergence of intelligences (of the users) --> (Massumi's) analogue: something that cannot be purely reduced to measurement through quantitative states or mathematical modelling (for example vision --into--> imagination, noise in the ear --into--> music in the heart [body operating as transducer] --> *transduce energy*) =/= digital: exhaustively possibilistic (control represented and manipulated through discrete quantitative states)
game design as an essentially the *anticipatory practice* (practices that attempt to plan, preempt, and rationalise the potentiality of future events in order to bring this potentiality within a logic of calculation -Anderson)
•shape the potential actions of potential users --> rendering contingency visible
somatic bodily techniques + analytical ways of conceptualizing and responding to situations (within the game, or animation task in a software) --> reduce them to abstract and codified tendencies ~= rig
(design:) rendering contingency visible through the practices of testing --> build affect into anticipatory practices
airport: rigged architecture (passenger [...]
(533)[...notes/notes on evangelist.txt]%89[...]factors it wants to study, an entity becomes nameable & calculable ==> predictable & knowable)
•Latour's laboratory --render--> a particular object/process =/=
•game develop --render--> contingency (contingent events [within an already existing horizon of expectation / coded structure])
emergence of intelligences (of the users) --> (Massumi's) analogue: something that cannot be purely reduced to measurement through quantitative states or mathematical modelling (for example vision --into--> imagination, noise in the ear --into--> music in the heart [body operating as transducer] --> *transduce energy*) =/= digital: exhaustively possibilistic (control represented and manipulated through discrete quantitative states)
game design as an essentially the *anticipatory practice* (practices that attempt to plan, preempt, and rationalise the potentiality of future events in order to bring this potentiality within a logic of calculation -Anderson)
◦shape the potential actions of potential users --> rendering contingency visible
somatic bodily techniques + analytical ways of conceptualizing and responding to situations (within the game, or animation task in a software) --> reduce them to abstract and codified tendencies ~= rig
(design:) rendering contingency visible through the practices of testing --> build affect into anticipatory practices
airport: rigged architecture (passenger is faced with a situation in which forwards or backwards are the only directions they may go)
3D animation --> [using] digital (a form of calculative abstraction) + [to create positive encounter with] analogue body subject (irreducible to purely digital or discrete mathematical states)
rigging ~~--> envelopment: complex forms of difference (between the analogue and the digital) are transduced and rendered visible
event as a process of ecological emergence (outcome of me of a material assemblage of various entities, forces, and rules working together to encourage and prohibit specific forms of movement and action) --help--> *how the potential for events to happen are being designed into environments* (preemption, both digital and physical)
mania for what is surprising, for what immediately sweeps us away and impresses us for fleetingness as the basic law of constancy <--Heidegger-- a logic that is central to our experience of modern technology
~/=
games involve the development of techniques for interacting with them that subsist over longer periods of time within the body
•(gamer's) body <==shaped== through the creative responses generated by users in relation to the images they experience
•(game's) responses ==bring==> into being different bodily capacities and modes of attunement, which cannot be intentionally determined (by those who produce the images through the processes of design)
[...]
(534)[...notes/notes on evangelist.txt]%89.1[...]rocess of ecological emergence (outcome of a material assemblage of various entities, forces, and rules working together to encourage and prohibit specific forms of movement and action) --help--> *how the potential for events to happen are being designed into environments* (preemption, both digital and physical)
mania for what is surprising, for what immediately sweeps us away and impresses us for fleetingness as the basic law of constancy <--Heidegger-- a logic that is central to our experience of modern technology
~/=
games involve the development of techniques for interacting with them that subsist over longer periods of time within the body
•(gamer's) body <==shaped== through the creative responses generated by users in relation to the images they experience
•(game's) responses ==bring==> into being different bodily capacities and modes of attunement, which cannot be intentionally determined (by those who produce the images through the processes of design)
correct mixture of contingency and structure
...................................
prosthesis + castration complex --> “cyberspace: having your everything amputated”
prosthetic skill ~= mastery of the phantom limb
--> rigging
prosthetic --> vivid illustration of the human-technology relations in terms of the body [=/=? hyperobjects]
(set of) architectural metaphors --provide--> foundation of the university
-(in the case of rigging) mechanical metaphors --provide--> foundation of moving bodies
prosthetic technology (like the *magic lantern*)
***technology of theory***
rigging and the question of morphological correspondence (homology: systematic similarity) --> isomorphic systems of relations
•isomorphic: 1-1 mapping, structure-preserving mapping --✕--> breakable objects
homology: principle of rigging, essentially the same (parts might have different shapes and be employed for different purposes) --> geometrical similarity --> ‘abstraction: materials of organization’ [position + structure] (Geoffroy > Hubert)
~~✕--> Deleuze and Guattari's body without organs [anatomical: pure plane of immanence (~ *rig = abstract animal*)]
--> (thinkers of) *organic folding* + *comparative biological intuition* --> *science of form*
•analogue: a part or organ in one animal that has the same function as another part or organ in a different animal (--> rig is the analogue of the animal's body)
•homotypy (homotype: serially repeated parts) --> Goethe
homology: a morphological correspondence determined primarily by relative position and connection ~= rigging
--Darwin--> material ancestors (replaced metaphysical archetypes)
philosophical anatomy <~~?--> rigging
•dialectics is the search for rational laws which are active in nature
[...]
(537)[...notes/notes on evangelist.txt]%89.1[...]on: clockwork music box
•(in 19th century) automaton: glorified heat engine
•(in 20th century) intelligent building [~= rig]
•(perhaps rigging is our age's) desire to produce and study automata [~= computational mechanization, kinematic model]
(abstractly) automaton: a set of physically unspecified states, input, output, and operational rules
Galileo --> geometrical concept of space (=/= differentiated qualitatively)
principles
1. rigging --> a form of understanding =/= form of sensibility
2. in animation (physics) the choice of geometry is pragmatic (=/= analytic, a priori) ---> go to visualization: empiricist conception of geometry
(rigging --> transformations are applied to) geometrical properties: characterized by an invariance with respect to certain transformations [for example a line] --> make it ready for action or animation
...................................
railway
primary symbolic artifacts of the 19th century
railroad + its carriages should be considered as one machine : “a railway, like a vast machine”
...................................
(affective arousal) images of beauty amid urgencies of death =/=> trigger the responses one hopes
...................................
(Deleuzian) [*]event: impact of chaos on the body
most problems don't have solutions --Grosz-->
concepts =/= solutions to problems
problems ==> ways of living =/= answers
concepts: align materiality with incorporeality
identify politics =/= the right to speak about the world, matter, nature
the reign of the i --> who am i, who recognizes me, what can i become --> the right to consumption
...................................
process ontology of transing : one of many reembodied sensory arts in transgender practices
--> viral vectoring
*flexible global cognition*
discrete threats of knowing
discrete threats of mattering
[*]trans: materialization of process
[*]transdisciplinary: materialization of labors (in & beyond academia) ==Katie==> possibility of care
animal studies --often--> encodes & decodes human
~
relational
trans
multiple
chimeric
liminal
--> relationships that bind humans to their nonhuman companions [...to virtual explosive demons of Charmed TV series --> how we embody animals and how they embody us? rigging demons (my digital folk tale), rigging as sensory medium (a mode of nearness), bodies bound through appropriation]
(in apass:)
zoosemiotic registers
meaning making registers
bodily contact zones
(Charmed demons state of trans:) modes of incorporation, intimacy, inhabitation
--> tr[...]
(555)[...notes/notes on evangelist.txt]%89.3[...] />
(Deleuzian) [*]event: impact of chaos on the body
most problems don't have solutions --Grosz-->
concepts =/= solutions to problems
problems ==> ways of living =/= answers
concepts: align materiality with incorporeality
identify politics =/= the right to speak about the world, matter, nature
the reign of the i --> who am i, who recognizes me, what can i become --> the right to consumption
...................................
process ontology of transing : one of many reembodied sensory arts in transgender practices
--> viral vectoring
*flexible global cognition*
discrete threats of knowing
discrete threats of mattering
[*]trans: materialization of process
[*]transdisciplinary: materialization of labors (in & beyond academia) ==Katie==> possibility of care
animal studies --often--> encodes & decodes human
~
relational
trans
multiple
chimeric
liminal
--> relationships that bind humans to their nonhuman companions [...to virtual explosive demons of Charmed TV series --> how we embody animals and how they embody us? rigging demons (my digital folk tale), rigging as sensory medium (a mode of nearness), bodies bound through appropriation]
(in apass:)
zoosemiotic registers
meaning making registers
bodily contact zones
(Charmed demons state of trans:) modes of incorporation, intimacy, inhabitation
--> tranimals: trans animals, range of kinds of sapience and being in various distributed cognitions, syntaxes,and embodiments (and affects)
animals become “animals” not just in terms of plurality but in terms of a plurality that is located within spatiotemporal coordinations
(Kelley, Hayward > Katie)
‘here’ and ‘there' ~ material partials
...
sensuous trafficking
from inorganic to organic
transcode sensoria
as refrain
by which life gets lived
play enjoyed
augmented states of being emerge
*distributed cognitions* (populated digitalities) ==Hayles==> abandonment of mastery (anthropomorphic fantasies of control)
my text rigging demons = (an unmetabolized knowledge,) play between technical animator programming + CG interface + soap opera + my affective involvement --> speciation bestiary style
not only tranimals, but national restructuring, political economies of sciences, images, culture industries, and technologies reordering in infrastructural assemblages are also sensuous refrains
•some becomings and assemblages might refuse these refrains and *demand ontological primacy*
Leigh Star
for some kinds of tasks we (humans) are highly distributed[...]
(558)[...notes/notes on evangelist.txt]%89.3[...]/>
liminal
--> relationships that bind humans to their nonhuman companions [...to virtual explosive demons of Charmed TV series --> how we embody animals and how they embody us? rigging demons (my digital folk tale), rigging as sensory medium (a mode of nearness), bodies bound through appropriation]
(in apass:)
zoosemiotic registers
meaning making registers
bodily contact zones
(Charmed demons state of trans:) modes of incorporation, intimacy, inhabitation
--> tranimals: trans animals, range of kinds of sapience and being in various distributed cognitions, syntaxes,and embodiments (and affects)
animals become “animals” not just in terms of plurality but in terms of a plurality that is located within spatiotemporal coordinations
(Kelley, Hayward > Katie)
‘here’ and ‘there’ ~ material partials
...
sensuous trafficking
from inorganic to organic
transcode sensoria
as refrain
by which life gets lived
play enjoyed
augmented states of being emerge
*distributed cognitions* (populated digitalities) ==Hayles==> abandonment of mastery (anthropomorphic fantasies of control)
my text rigging demons = (an unmetabolized knowledge,) play between technical animator programming + CG interface + soap opera + my affective involvement --> speciation bestiary style
not only tranimals, but national restructuring, political economies of sciences, images, culture industries, and technologies reordering in infrastructural assemblages are also sensuous refrains
•some becomings and assemblages might refuse these refrains and *demand ontological primacy*
Leigh Star
for some kinds of tasks we (humans) are highly distributed --> remembering: ***much of our memories are in other people*** (libraries and homes)
part of our selves extend beyond the skin in every imaginable way <--phantom limb
--Katie--> embodiments (and beings) are distributed among memories, capacities, corporealities
demon dematerialization --> body dissolve (vanquish) --> relinquish --> networking materializing forces --> this text
the state of cut in manga series Attack on Titan
•affective wounds
•affective formations that break the skin
•restructuring
•chaotic and unpredictable nature
•your avatar (your monster): sensuously augmented elements of self
•territory registers
•materially real scales of involvement
•
play = double consciousness --> being in both states (is & is not, assertion & rejection) --creates--> its own commentary in itself about itself <-- intense and pleasurable interactive dynamism <-- meta communications performed by embodied selves at multiple levels (of organic and social systems)
[...]
(560)[...notes/notes on evangelist.txt]%89.3[...]s we (humans) are highly distributed --> remembering: ***much of our memories are in other people*** (libraries and homes)
part of our selves extend beyond the skin in every imaginable way <--phantom limb
--Katie--> embodiments (and beings) are distributed among memories, capacities, corporealities
demon dematerialization --> body dissolve (vanquish) --> relinquish --> networking materializing forces --> this text
the state of cut in manga series Attack on Titan
•affective wounds
•affective formations that break the skin
•restructuring
•chaotic and unpredictable nature
•your avatar (your monster): sensuously augmented elements of self
•territory registers
•materially real scales of involvement
•
play = double consciousness --> being in both states (is & is not, assertion & rejection) --creates--> its own commentary in itself about itself <-- intense and pleasurable interactive dynamism <-- meta communications performed by embodied selves at multiple levels (of organic and social systems)
commercial entertainment drawing on understandings of mammalian-affective structure : transmedia + mammalian animalities + AI agents (~= rigging)
Disney = interactive dramas of mammalian behavior of psychological bonding
3D application: interactive microworld of augmented assemblage of objects and beings and tools and zoons, visualization of mulistable cognition
= a form of globally restructuring knowledge work + embodied learning + economies
exosome explosive demons, as significant other?
we love to create worlds (that is why we make and watch soap operas)
careful negotiation of meaning and tools (in apass, not careful always)
...................................
(Katie -->) [*]web: a material example of a then counter-intuitive convergence and recombination, one across forms of inscription and meaning making devices[...]in that fictional everywhere of “everyone's” lives
emerging posthumanities: humans are only some of the agencies self-organizing in altering systems of things + people + worldly processes --Katie--> being inside and moved around literally by the very material and conceptual structures you are analyzing and writing about -->
•transdisciplinary consciousness: telescoping out to engage infrastructures in their layered accretions رشد
•witing (saying what counts) [has to] diverge perpendicularly across the normative --> performative = demonstration + simulation
•knowledge workings --embed--> within culture industries + transnational educational restructuring projects
writing technologie (~= activities + skills + devices in layered assemblages + material + conceptual inscription) --literalize--> tensions in grammatology:
•[...]
(561)[...notes/notes on evangelist.txt]%89.4[...]hen counter-intuitive convergence and recombination, one across forms of inscription and meaning making devices[...]in that fictional everywhere of “everyone's” lives
emerging posthumanities: humans are only some of the agencies self-organizing in altering systems of things + people + worldly processes --Katie--> being inside and moved around literally by the very material and conceptual structures you are analyzing and writing about -->
•transdisciplinary consciousness: telescoping out to engage infrastructures in their layered accretions رشد
•witing (saying what counts) [has to] diverge perpendicularly across the normative --> performative = demonstration + simulation
•knowledge workings --embed--> within culture industries + transnational educational restructuring projects
writing technologie (~= activities + skills + devices in layered assemblages + material + conceptual inscription) --literalize--> tensions in grammatology:
/>
•between writing's many possible referent/sign relationships in historical progression <-- Ignace Gelb
•call to account of assumptions about writing's derivations from speech built into the assertion of these relationships <-- Derrida
my writing on Charmed and rigging --> a mime of writing, mime understanding [#simulacra of knowledge], (using Katie's word) a literalizing attempt to work/write in the middle of writing technologies
...................................
lord of the rings (and similar movies) ~= new forms of evangelization
---> go to propaganda
temporality, time, day & night:
in ajayeb:
گویند که در حدود مغرب حیوانی است. چون آفتاب برآید، حالی بچّه بزاید و بچّه را در آفتاب نهد. به یک روز بزرگ گردد. چون آفتاب فرو رود، بمیرد و بچّه آبستن گ[...]
(562)[...notes/notes on evangelist.txt]%89.5[...]
Globe of Gottorf and Golestan of Sa'di
foreign affairs
...................................
Planthroposcene, the age of gardens
...................................
[...] remembering is not a replay of a string of moments, but an enlivening and reconfiguring of past and future that is larger than any individual. [...] The past is never finished. It cannot be wrapped up like a package, or a scrapbook, or an acknowledgment; we never leave it and it never leaves us behind.
Barad's mother's question: “what good is there in offering recognition that can't be recognized?”
[...] there is only the ongoing practice of being open and *alive to each(other)* meeting
“How to disrupt patterns of thinking that see the past as finished and the future as not ours or only ours?”
...................................
When we read or hear any language statement from the past, we translate.
...................................
the ways Olearius remains non-Iranian all the way
...................................
Conley's notion of “Haptic Eye” (in line with Marks)
dilate the way (here?), we can't elsewhere
the lines that Olearius draws have their origin in their process, in the line, and in the support that line receives,
the drawing that causes the line
the hand that sees
a hand that perceives
the reciprocity between seeing and drawing is that which metabolizes Olearius --(the interchangeability of the visual and verbal)--> “simultaneous process of subjectivation and objectivation” (of sensation)
study of the Persian object
gradually discovering what is in the image
to the image
(already knowing what it is)
how the screen/surface inflicting things far and near
(an) art of viewing
how the eye and the object of my vision constitute each other
optical visuality
erotically charged moment
--> the distanced is sensed
*world laid bare
lay: to place down in a position of rest, or in a horizontal position
bare: naked, open
a political aesthetic: a seeing hand relates to prehension (Greifen) of the world at large, the world at its imagined totality, *a world in which any ocular grasp is utopian* (and is always politically invested)
celestial sphere
|
terrestrial sphere
|
the insular eye
...................................
[a map] it tells a story, an itinerary [...] it whets the imagination. It propels narrative but also, dividing our attention, prompts reverie and causes our eyes to look both inward, at our own geographies, and outward, to rove about the frame and to engage, however we wish, the space[...]
(طرز بیان tarz-e ba[...]
(563)[...notes/note Sana.txt]%89.9[...]t puts forward—along with his or her own fantasies and pieces of past or anticipated memory in dialogue with the names, places, and forms on the map[...]
(Olearius drawings and frontispieces) establishes a geography, manufactured from cartographic elements
When a geography is given a sense of identification, of difference, doubt, a discerning gaze, or a critical reverie [the people, animals, subjects in the map cannot see how they are being mapped]
(how certain places are made to become the) simulacra of others*
perspective, visual style, narrative economy, scale, [...], the stakes of mimesis, and reception
story about the demise of nation and its cartographer:
(Dreamtigers by J. L. Borges)
In my childhood I was a fervent worshiper of the tiger: not the jaguar, the spotted “tiger” of the Amazonian tangles and the isles of vegetation that float down the Paraná, but that striped, Asiatic, royal tiger, that can only be faced by a man of war, on a castle atop an elephant. I used to linger endlessly before one of the cages at the zoo; I judged vast encyclopedias and books of natural history by the splendor of their tigers. (I still remember those illustrations: I who cannot rightly recall the brow or the smile of a woman.) Childhood passed away, and the tigers and my passion for them grew old, but still they are in my dreams. At that submerged or chaotic level they keep prevailing. And so, as I sleep, some dream beguiles me, and suddenly I know I am dreaming. Then I think: this is a dream, a pure diversion of my will; and now that I have unlimited power, I am going to cause a tiger.
Oh, incompetence! Never can my dreams engender the wild beast I long for. The tiger indeed appears, but stuffed or flimsy, or with impure variations of shape, or of an implausible size, or all too fleeting, or with a touch of the dog or the bird.
****
The one that is in the other forever betrays its differences with respect to its surrounding milieu in the field of the frame.
cartography at the time of its emergence in early modern print-culture [...] maps were tipped into books to call attention to the aspect and format of a medium for which seeing and reading were of a same character.
toward productive, critical, and even creative speculation
a map in a movie begs and baits us to ponder the fact that who we are or whomever we believe ourselves to be depends, whether or not our locus is fixed or moving, on often unconscious perceptions about where we come from and may be going.
To be able to say who one is depends on believing in the illusion that consciousness is in accord with where it is felt in respect at once to itself and to its milieus.***
maps ==> that we are naturally in the world
ontology is a function of geography[...]
(564)[...notes/note Sana.txt]%90.1[...]n is a mode of symbolic appropriation that furnishes virgin territories with a memory, with a gridding that dispossesses space of its alterity and that makes of it an object of discovery subjected to the constraints of linguistic reference, that intends that at every identifiable site there correspond a name” (Conley > Christian Jacob > Mallarme)
lodged in the corporal space of an image of “man”
spectral presence of death
navel: construed to be a site where the relation of the unknown has its first noticeable, physical trace, [...] the site of a ruptured attachment
-as an embodiment of the relation to the unknown
-the subject desires to give birth to himself or herself
artificial self-birthing and self-monumentalization
--> creation of a universe of wise (hakimane حکیمانه)
it is so strange in Olearius: the process of detachment that constitutes every subject's psychogenesis inspires a geographic desire (to retrace one's tenuous “roots,” which are woven through the visible register of language, the audible areas of images...) -- with Conley
Olearius's being: at one with the local, national, global, and cosmic space in which he or she visualizes an origin associated with a site of birth --> womb: the reassuring rectitude of the map, which is both a material and paternal image of seemingly timeless symbolic order
tensions between the visible and the invisible
(what is taken to be evident or “visible” meets what remains invisible or outside of language; #amazon project)
to grid the relation of the visible and the invisible (in cartography and writing)
their certain mobility of flux and indeterminacy (in Descartes becomes a subliminal practice)
the ideological dimensions of known and unknown become crystallized
*the viewer is urged to look at things transversally [=/= tangency: having contact at a single point or along a line without crossing] --> reader invents the process of subjectivity when analyzing the differential patterns that are working in the cartographic document
--> *double bind: of cosmic and local space, of viewer included and excluded from the discourse, of weakened deixis [deictic, words or expressions that rely absolutely on context] (or dialogue) ---> mobilizes subjectivity
quasi-spatial conquest (through the extension of the delimited field of the known in the channel of a ‘polar relation with the unknown,’ according to mappings that envisage the progression of a deferred knowledge) [Conley > Rosolato --> technologies that construct early modern space (--also with Olearius)]
...to produce a great geography of introspection
cosmic and affective space
illusion of a universe of infinite curvature
*the impossible “point of view” given to the obse[...]
(565)[...notes/note Sana.txt]%90.4[...]
[*]perspectival object: the positioning and mapping of the self in and about the world in its ongoing construction of psychogenesis + aesthetics + history of perspective + clinical practice*--> a series of junctures between a viewer and what he or she sees, projects, fantasizes, and remembers
--> body's location in the world ***
excess of mastery
absolute quest of power
*to make meaning enigmatic(?)
with Sana, we are engaged in an anti-globe making, a transitional object rather than a ‘glory globe,’ “a field of diagonical or interdiscursive ‘play’ between impressions and memories”
in our exhibition, we are working the gridded/allegorized cartographic discourse/consciousness through appeal to spatial rhetoric
(reworking) the new form of a self-produced “geography” of writing (emerging in 16th century)
-we are perhaps inclined with the figure of Rhizome (from Deleuze and Guattari), the unifying lines and connections that produce an image of...
[in a fairly common obsession, amateurs of maps ofen seek to find the names of the places where they were born or raised. but when Sana's father wanted to erase his name from the map Sana made with his itineraries we betrayed this originary site]
-schizoanalytic cartographies, Guattari on: conditions of enunciation, structures of individual and collective subjectivity)
-we say (in our work with Olearius): reading can be an actively vagrant, nomadic examination of ideological materials
...an attempt to create in an ever recurring, mobile, and modular structures that endow themselves with renewed form
*the cartographic project invents a relation with the past
[*]projective identification: an illusion that tells who, where, and what these maps are about, and specifies the power that they wish to appropriate in diplomatic (and military) areas
r />
[*]perspectival object: is the concept that shifts the spectator from a passive role to that of an engaged traveler who moves through the time and space of a given body of words, images, and sensation --passage-into--> vital and marginal areas where imagination, fact, history, and self are combined
plastic and lexical attributes
confused pictorial and lexical properties
[*]pictogram: alphabetical shapes + bodily form + memory of a seemingly archaic past of confusion and violence + +
pictogram is mobile, it moves between one register of cognition and another, it resembles the rebus [word puzzle representing form of pictures or symbols; (Latin: “by things”) a kind of word puzzle which uses pictures to represent words or parts of words, for example H + picture of ear = Hear] and calligram [a poem with (a phrase or single word) in which the typeface or handwriting is important], it conflates language and image and is thus l[...]
(566)[...notes/note Sana.txt]%90.5[...]
Ammianus Marcellinus
Barnabas Brissonius
Pietro Bizzarri
Johannes de Laet
Thomas Herbert
Hans Schiltberger
Hans Christoph von Teufel
Stefan Kakasch
Anthony Jenkinson
Anthony and Robert Sherley
Thomas Coryat
Pietro della Valle
Garcai de Silva y Figueroa
Jean Babtiste Tavernier
Raphael du Mans
Olearius (1636)
Engelbert Kaempfer
a Greek invented dichotomy:
(Greek) small democracies =/= (Persian) powerful empire
modestia (cult of the simple and good) =/= superbid (pride)
law =/= monarch
‘conflict’ is a theme
Europe/Persia reasons for contact according to Cambridge History of Iran:
1- religious incentive (moharek محرک)
2- both against the Ottoman Turks
3- commercial incentive
4- travelers passed through Persia
Duke Frederick's commercial venture that would put the tiny territory on the map, as it were, and eliminate all its debts [...] with Adam Olearius chosen to chronicle the mission as its official secretary
“Duke's stated aim in sending the embassy to Persia was to establish a trade route with Persia and obtain exclusive rights to export silk from the area, thus squeezing out the other European competition, especially the Dutch”
his methodology
(Olearius's citational mobilization) a typical Baroque writer, he cites classical and Renaissance sources copiously and compares them to each other, thus paying homage to the scholarly tradition
•list the main features of a subject under discussion
•quote classical and contemporary authorities --> elicit different opinions
•
*correction of faulty source material imperative*
Harvey's new theory of the circulation of blood
Olearius:
•seasickness could be caused by motion of the waves
•“monsters” living along the Siberian coast are wrong
•
Olearius's methodology is that of a comparatist
he juxtaposes (the customs and social structures of the people he meets with those of his native land)
Olearius's trip ==> production of (superior maps)
Olearius ==> maps
Qazwini ==> lists
Sa'di ==> de-vice
Olearius's The Vermehrte Newe Beschreibung includes large, detailed, fold-out maps describing...
as well our technique in our work, with Sana
-our work/contribution includes placing maps and figures with the flux of discourse (=/= Olearius)
description of (the Persian) “natives” and their “nature” --> a codification of his human hosts
traditional western stereotypes regarding exotic eroticism
Shah Safi's banquet (sur سور) corresponds fully to a European's notion of what an oriental feast should entail
[...]
(567)[...notes/note Sana.txt]%91.2[...]troduce his children and students to something in arts or sciences, “make them understand” by means of his mouth + pen :
*analogy/simile: showing something grand by showing them something small --> an astronomer shows on a small hand-globe (*globo coelesti*) the make-up of the great heaven with all its visible bodies, where a point means a star ~(in the same way)~> the geographer represents on a small terestrial globe (*globo terrestri*) the entire circle of the earth with all its landscapes ~(in the same way)~> “our common father in heaven,” the Lord, his revealed Word, he wrote for us (his children and students) the great book of wonders --recognize--> Himself
}--> (the concepts of) microcosm & macrocosm : something small (a dot on a globe) stands for something else, larger than itself (a city) ==> individual objects of study or curiosities of nature, that are collected and presented to a reader/observer, represent a greater whole ==> interconnectedness --> “the great chain of being” ~-> God teaches humans by means of natural wonders #ajayeb
}==> (microcosmic world of the) frontispiece = visual macrocosm of the larger book, *the textual macrocosm* that it introduces
[my video atlas in Eckernförde was reworking with frontispiece as it is meant to intrigue the reader with its complex set of visual images (taken from classical coins and medals, from devices and emblems), to be decoded after reading the book that follows. Olearius brings all desciplines onto the stage of his's world: ethnography, history, natural science, geography, architecture, and literature --> this is very baroque _+]
Olearius's didactic program: to entertain while instructing
(tasavof's) world as *mundus symbolicus* <== cosmos of significance (~= art + history + nature)
[Das grosse Wunderbuch die Welt]
*theatrum mundi*
staging of nature (~ ajayeb) : nature in all its various manifestations (animal, vegetable, and mineral) must be displayed on a stage (of the title page, on the compartments of Kunstkammer)
•an arch of gateway resting on a platform or plinth (--> a basic model provided by classical architecture for the majority of Renaissance and Baroque stagings), a design that recalls the structures of allegorical tableaux used for triumphal entries into Italian and Dutch Renaissance cities, on order to honor the hero of the day
•(early modern title page *iconographic program*) incorporating the feature of the triumphal arch in order to signify the symbolic entry into the written work [<-- we don't need to do this!!] --> *formal monumental opening* (leading the “reader” to the ‘interior of’)--> Olearius's frontispiece (monumental, awe-inspiring works that aimed to spark the viewer's interest):
◦(to commemorate) official functions at the court
◦literary activities
[*]baroque: ***the art of not rejecting anything*** (el arte de no renunci[...]
(568)[...notes/note Sana.txt]%91.4[...]se Wunderbuch die Welt]
*theatrum mundi*
staging of nature (~ ajayeb) : nature in all its various manifestations (animal, vegetable, and mineral) must be displayed on a stage (of the title page, on the compartments of Kunstkammer)
•an arch of gateway resting on a platform or plinth (--> a basic model provided by classical architecture for the majority of Renaissance and Baroque stagings), a design that recalls the structures of allegorical tableaux used for triumphal entries into Italian and Dutch Renaissance cities, on order to honor the hero of the day
•(early modern title page *iconographic program*) incorporating the feature of the triumphal arch in order to signify the symbolic entry into the written work [<-- we don't need to do this!!] --> *formal monumental opening* (leading the “reader” to the ‘interior of’)--> Olearius's frontispiece (monumental, awe-inspiring works that aimed to spark the viewer's interest):
◦(to commemorate) official functions at the court
◦literary activities
[*]baroque: ***the art of not rejecting anything*** (el arte de no renunciar a nada -Montesinos)
(am i baroque?)
different types of frontispiece:
1. divided into geometrical compartments (german origin?)
2. depicting a particular scene (german invention) [images/elements chosen/included for doctrinal and controversial significance]
3. single cartouche (school of Fontainebleau), a predilection for Mannerist irrationality and illusionism; interlocking, complicated scroll-work and strapwork; imitating the three-dimensional scrolling, with edges curling forward around the inscription; fantastic architectural structures, and grotesque figures and monsters taken from classical mythology
4. architectural title page (with the most monumental and most three-dimensional character), arrangement of sculpture-like allegorical figures or personifications
shifts from the techniques of woodcut --to--> engraving (--to-->? digital) ==> greater pictorial detail & better illusionism
*Sa'di's advice and devices* [title]
(Sa'di's relationship to) ‘the accumulated knowledge’(==> device)
[*]device (symbolum): a combination of a picture and a personal motto. a private adage (امثال و حکم) or clever aphorism --> heraldic image --fusion~=> device: a personal message by means of which a knight would define himself--developed from the chivalric tradition** ==?==> Sa'di's moral devices
-theoretical advice and examples of devices
-a craftsmann, a painter or goldsmith, would then supply the visual form of the idea that the learned scholar created
(moral) device --discuss--> general qualities and characteristics such as courage, nobility, obligation ==> (genre of) [*]emblem: --(pictorial + verbal)-striving--> for *universal applicability*
*emblem <-- the desire to understand the myste[...]
(569)[...notes/note Sana.txt]%91.4[...]h the most monumental and most three-dimensional character), arrangement of sculpture-like allegorical figures or personifications
shifts from the techniques of woodcut --to--> engraving (--to-->? digital) ==> greater pictorial detail & better illusionism
*Sa'di's advice and devices* [title]
(Sa'di's relationship to) ‘the accumulated knowledge’(==> device)
[*]device (symbolum): a combination of a picture and a personal motto. a private adage (امثال و حکم) or clever aphorism --> heraldic image --fusion~=> device: a personal message by means of which a knight would define himself--developed from the chivalric tradition** ==?==> Sa'di's moral devices
-theoretical advice and examples of devices
-a craftsmann, a painter or goldsmith, would then supply the visual form of the idea that the learned scholar created
(moral) device --discuss--> general qualities and characteristics such as courage, nobility, obligation ==> (genre of) [*]emblem: --(pictorial + verbal)-striving--> for *universal applicability*
*emblem <-- the desire to understand the mysteries of antiquity, especially ancient Edgyptian hieroglyphs (in obelisks, sphinxes, lions), which were thought to represent a secret language [original wisdom of early man] (<== concerns of Renaissance [for example Hieroglyphica written in Greek by Horapollo 14th century])
(what are my ‘hieroglyphics’ in ajayeb?) Renaissance humanists wanting to research and understand antiquity, also wiched to *make it come alive*, by using hieroglyphics + Pythogorean symbols (were added, since metaphors and allegories of the ancients supposedly derived from the wisdom of Edgyptian priests)
ancient mythologies and medieval allegories in Renaissance applied hieroglyphic science:
•ancient coins (interpreted as hieroglyphics)
•biblical imagery
•medieval animal
•plant books
•cabalistic number mysticism
•old testament motifs
}==> emblematics became a kind of a language, that scholars and then readers of the vulgar tongue deciphered in books and then applied to a number of fields in daily life
spiritual symbols of allegory and myth + factual/fractal world --common--> visual art
}--> ‘title page’ : interplay of symbol & reality <-- interaction of different spheres of imagery:
•historical characters
•living people
•stuff of geography
•stuff of astronomy
•architectural views
•(in the 14th century scholars began to collect) ancient coins (and medals) [one side: great events, historic individuals -and- the reverse: depicted allegorical subjects, gods or the *fates*, allegorical personifications inherited from the middle ages [arts and vices]] ~--> *moralizing nature of (someone's) ‘specifications’* [--> frontispiece: personifications as simulated sculptures in niches flanking the archway]
Sa[...]
(570)[...notes/note Sana.txt]%91.5[...]r />
his home, name, heraldry, figure, allows the viewer to grasp the entire span of the deceased's life (and death) *at a single glance*
horn of plenty
cupid is astride (with a leg on each side of)
astrilized
*winged sphere*
winged fame trumpets the deceased's accomplishments
christian mastery over the infidel--who is blinded to the true faith
a group of international admirers
**methods used in Europe to disseminate information about foreign people** during the early modern era:
•Flugblatt (broad-sheet or broadside, 14th century), a medium directed at the illiterate classes (that needed visual cue) [included: news about battles, astrological prediction, sighting of comet, birth of a monstrous creature (animal or human), execution of a famous criminal, tales of witches, devils, religious or political propaganda]
Flugblatt counterparts:
◦Flugshrift (flying writ, flying pamphlet), popularized by Martin Luther, four pages with woodcut gracing, for audience with ability and leisure to read longer tracts
•illustrated costume book. with Mannerist strapwork, grotesque, garlands, allegorical personifications; in scenes representing the original reason why humans need to wear clothing
•(Norbert when he uses “we” in his language) --> *author*: active, nude, individual with his scissors, not dressed for battle, who will actively clothe the other figures ... [in frontispiece to Hans Weigel's Trachtenbuch the personifications of the non-Europeans are all prepared for battle] (male warriors in female continents [continents are usually represented by female figures, derived from biblical and classical sources such as Roman coins]) {Amerindian's headdress once was removed from its original ethnographic context, “decontextualized,” and then “recontextualized in a different setting --> europeans might have thought that it was a skirt. the reverse is the story of shalite شلیته?}
mid 16th century also saw the development of the periodical newssheet (adapted from broadside)
consisting of image and text--work together in order to provide meaning for the design --> view needed to combine ==> a composing/composer subjectivity
allegorical putti (symbolizing industry)
inscription at their feet
flora beside each of them
Olearius's frontispiece for Orientalischen Reise:
•mixture of realistic and fantastic
•illusionistic cloths denote a process not only of uncovering, but of discovery as well (theatrical curtains pulled back to reveal the true subject: the paradisical scene of “natives”) [the scenic event of arrival in any civilized zone is embodied by the monument of the natives]
•flora and fauna of Paradise
to place the viewer in (an atrium-like building)
monumental inscription[...]
(571)[...notes/note Sana.txt]%91.6[...]out foreign people** during the early modern era:
•Flugblatt (broad-sheet or broadside, 14th century), a medium directed at the illiterate classes (that needed visual cue) [included: news about battles, astrological prediction, sighting of comet, birth of a monstrous creature (animal or human), execution of a famous criminal, tales of witches, devils, religious or political propaganda]
Flugblatt counterparts:
◦Flugshrift (flying writ, flying pamphlet), popularized by Martin Luther, four pages with woodcut gracing, for audience with ability and leisure to read longer tracts
•illustrated costume book. with Mannerist strapwork, grotesque, garlands, allegorical personifications; in scenes representing the original reason why humans need to wear clothing
•(Norbert when he uses “we” in his language) --> *author*: active, nude, individual with his scissors, not dressed for battle, who will actively clothe the other figures ... [in frontispiece to Hans Weigel's Trachtenbuch the personifications of the non-Europeans are all prepared for battle] (male warriors in female continents [continents are usually represented by female figures, derived from biblical and classical sources such as Roman coins]) {Amerindian's headdress once was removed from its original ethnographic context, “decontextualized,” and then “recontextualized in a different setting --> europeans might have thought that it was a skirt. the reverse is the story of shalite شلیته?}
mid 16th century also saw the development of the periodical newssheet (adapted from broadside)
consisting of image and text--work together in order to provide meaning for the design --> view needed to combine ==> a composing/composer subjectivity
allegorical putti (symbolizing industry)
inscription at their feet
flora beside each of them
Olearius's frontispiece for Orientalischen Reise:
•mixture of realistic and fantastic<br />
•illusionistic cloths denote a process not only of uncovering, but of discovery as well (theatrical curtains pulled back to reveal the true subject: the paradisical scene of “natives”) [the scenic event of arrival in any civilized zone is embodied by the monument of the natives]
•flora and fauna of Paradise
to place the viewer in (an atrium-like building)
monumental inscription
(our anti-globe video in the exhibition =/=?) a scene showing a robed man standing on a globe ~-> “You lead me through your counsel”
the explorer writes his observation into his *magnum opus*, the traveler account (just as God writes in “das grosse Wunderbuch die Welt”)
=/= my amazon project
textual proclamation of the author's faith
Olearius's translation of the sufi lore collected by the celebrated Persian poet Sa'di, in a condensed visual form, (acknowledged later by[...]
(572)[...notes/note Sana.txt]%91.6[...]eak German” (--> integration)
other translations of Golestan:
•Andre du Ryer
•Johan Ochsenbach
•Georg Gentius
*Golestan
taut and well-translated epigrams
end-rhyme poems
a ‘treasury’ of rhetorical and poetical motifs
a voluminous index of sayings
-*short and astute speeches* (ایجاز ijaz ناقلا naghola)
*the genre of aphorism* = "apophthegma” (concise saying --> fit for advice, --> emblem)
(clever and) *sharp* ==> memorable
practical advice for individuals (members of the bourgeois, merchants) who wanted to climb the social ladder and learn *how to behave at court*
Golestan was considered a rich sourch of (such) “oriental wisdom”
(why Olearius is so into Sa'di's Golestan:) the aphorisms try to convey mental images or pictures [...] the apophthegma are the verbal equivalent of the images of the frontispiece --Brancaforte--> both genres try to convey a great deal of information in a condensed form (verbal or pictorial) [--> this is also why i am into Olearius and Sa'di #baroque]
(frontispiece + Golestan's) architectural framework --serving--> organizing structure; formal entrance to the scene
[]
relation to the soverign in Sa'di
in Golestan, the tales speak of the love or affection between a man and a young male. however, in the introduction to his translation, Olearius notes that he has subsituted the term “girl, lover, person, or human being” for “youth,” so that it will not offend young people who read the book --> (resisting the) jocular moralistic-didactic use of the momoerotic motif a much deeper understanding of Sufi terminology and motivation than one can expect from a 17th century translator
Olearius normalizes the discourse (of sufi) for fear of offending the sensibilities of his reading public
angelic piety
Englische Frömmigkeit
...................................
the lionskin story
lion symbolizing the element of fire as well as purification
astrological relationship between lion and sun, in the image of Mithras, entwined by snake, symbolizing the path of the sun
mithraic influences survived into the islamic era as well, and became even more prevalent with the safavid dynasty --> lion imagery became strongly associated with Ali, the fist imam in twelver shi'ism
cosmic imagery and forms of address
the persian sun/lion symbol becomes intelligible for a european audience, when it is represented as a symbol of royalty
the lionskin, in Olearius's title, Persianischer Rosenthal
the animal's interior surface contains the writing, which provides the information about Persian society
Finn and Jake (given to wanderlust and creative risk) in Adventure Time --> “more powerful through spoils”
(this traditio[...]
(573)[...notes/note Sana.txt]%91.8[...](Brancaforte)
[Brancaforte studying] the early modern European frontispieces that were associated with the Orient
...superfluity of details mannered and cluttered with unread decorative motifs set in an unreadable space
[16th century frontispiece; my work is sometimes like that]
=/= (Rubin's title pages:) portrayed in an intelligible space, imbued with dramatic light effects, with a sense of movement, monumental architecture with three-dimensional figures moving in a readable illusionistic space
‘stretched-out animal skin with the head in the top center’ --> Rubin's artistic vocabulary [--> followed in today way of layout]
lion = saint's attribute --transformed--> medium for writing
--> (underscoring the) significance of **trophy**: subjugating a wild dangerous animal and then displaying it proudly for all to admire
Olearius's choice of lionskin:
1- dramatic visual introduction (to Golestan)
2- piques the reader's interest in the work
3- stands for dangerous exotic land (Persia) that has been symbolically tamed and displayed for the Western viewer
4- material of writing + material being written about
deictic
the rigor mortis of the body
the dramatic pose of the Persian husband
the curtain-like skin
the “emblematic corpse” on a “stage”
to serve as ‘exemplum’ tamsil تمثيل
+ martyr-like European hero who suffers the slings and arrows of outrageous Tatars
}--> theater of cruelty
bellicosity (amade be jang آماده به جنگ)
reader/viewer is horrified & fascinated --provide--> a tale of *oriental atrocities* --set-for--> stage adventure stories that follow...
...................................
less obviously, from standard geographical texts of the Islamic world. yet with its emphasis on direct observation and critical objectivity, the map also points the way toward the more exacting “scientific” standards of the Enlightenment.
maps are cultural artifacts
Persia: exotic + faraway
map ==> analysis
a map--like a frontispiece--is comprised of both visual and textual elements, combining word and image; it represents a type of text, or discourse, that needs to be analyzed in detail in order to be “read” correctly
maps are never completely translatable (nor readable)
language translates into historical practice
carto-literacy
rhetorical device, ekphrasis: description
graph-o suggests both picture and writing *
the cartographic enterprises under Duke Frederick III of Schleswig-Holstein-Gottorf
mathematical principles + projection methods
14th century, seeks to include “ancient and modern discoveries in one ver[...]
(574)[...notes/note Sana.txt]%91.9[...]ightenment.
maps are cultural artifacts
Persia: exotic + faraway
map ==> analysis
a map--like a frontispiece--is comprised of both visual and textual elements, combining word and image; it represents a type of text, or discourse, that needs to be analyzed in detail in order to be “read” correctly
maps are never completely translatable (nor readable)
language translates into historical practice
carto-literacy
rhetorical device, ekphrasis: description
graph-o suggests both picture and writing *
the cartographic enterprises under Duke Frederick III of Schleswig-Holstein-Gottorf
mathematical principles + projection methods
14th century, seeks to include “ancient and modern discoveries in one verbal and visual description”
early modern age military and strategic situation of europe
establish fortifications
(Harley:) behind most cartographers there is a patron
mapping so became the business of the state and cartography is early nationalized
-global empire building
-preservation of the nation-state
-local assertion of individual property rights
}--> in each of these contexts the dimensions of polity and territory were fused in images which were part of the intellectual apparatus of power **
individual niches [on] architectural plinth
in Newe Landesbeschreibung: “in the beginning of the world, God created everything at once, with his clever/intelligent finger, using measure, weight and number ... because God is not a God of disorder, but wants everything to proceed in a proper manner and with the proper differentiation.” (translated in Vision of Persia, p.123)
illustrious predecessors
through their patronage and linked to the noble art of geography
the map is framed by scale bars (the cartouche [of title] rests on a kind of architectural base in which a scale bar is contained)***
(graticules, more details,)
typography plays a role in emphasizing (novelty?)
geographical purview (meydan-e did, چشم رس، ميدان ديد) of the rulers
map and approval
different layers of information in the map: by looking at it all at once, it is difficult to comprehend the entire story that the author/artist are trying to tell. by examining individual visual elements in the map, and then linking them to the text, one can trace the different narratives extant--manifest and latent--in the work (Brancaforte on Olearius cartographic work)
(this visual rhetoric is also what i am using in my storytellings) (i also need to be careful with my collages: (not?) to map out creations that are totalities much greater than its author's own appreciation or conscious knowledge of them; to eme[...]
(575)[...notes/note Sana.txt]%92[...]cca
system of Climes
(book of) notification: tanbih تنبیه
...pioneer on the road toward a (geographically) correct picture of Persia
_Persienbild_
...................................
“drawn from life”
the imagery and allegorical figures found on the frontispiece are learned signifiers belonging to a visual world that reflects and prefigures the verbal description that forms the body of the work
Olearius designs a brilliant visual program
visual table of contents
his nascent (dar tavalod درحال تولد) nationalist feelings
he translates both:
•the literature of the Persian poet
•the visual code of the land (he has visited)
traces of the author within the map
signs of the hidden power relation
depiction of the exotic “other” --> represented visually and typologically categorized, be it within the map itself, or in the boundary areas, in the margins of the representational space**
--?--> Timuri jiz
patronage
naming
“es gab eine lustige perspective”
of note in this scene [shah Safi's banquet for the Hostein embassy] is the woman alongside the right wall, who seems to be flirting coquettishly with a German looking in her direction, thus establishing a kind of contact between the two cultures
the monarch's true nature is laid bare
“you see me from the outside, as a pleasant young man in years, but on the murderous interior i am a tyrant.”
the scene of Eastern opulence and decadence corresponds to a 17th century (or even 21st century) Westerner's conception of an Oriental court
oriental stage
...................................
صورت الأرض surate al-arz (face of earth)
اصطخری Istakhri, 10th century, translated into German by Mordtmann
he met another celebrated traveler, Ibn Haukul ابن حوقل
...................................
Verran: *innovating to effect the discipline of deductive proof in ancient Greek*
(i found out--Pierre also noted--that in my work i tend to) inspire a baroque style of empirical analysis
[*]baroque
--> now you see it, now you don't
--> (a thread of innovation in) mixing words and visuals
--> wonder-filled difference
--> sensibility concerned with collective way finding through complexity
*baroque sensibility* loves unlikely juxtaposition
*baroque form lives with passionate intensity*
****forms of non-explanation [=/= to reflect of ‘what is’ from a meta position****]:
•juxtaposition
•stories
•framing
•reframing
•folds --> working within the ‘folds’
•working on the edge
-
--> *pushing an[...]
(576)[...notes/note Sana.txt]%92.3[...]ol should pose not only technically complicated questions rather fundamental ones***
branched tree diagram: saying that knowledge of the ‘branches’ includes a conception of the truck, suggesting: to understand is to understand how the truck generates the branches, and that is what is learnt and transmitted by specialists (Stengers, @Eszter)
Verran > Stengers working on the “gods and demons that populate physics”
[...] rejection and enclosure within the domain of ‘nonscientific’ or ‘simply subjective’ (of anything that cannot be reduced to the canon of the ‘simple’ model)
[Stengers]
(Verran on) the capacities of numbers to interpellate (رسما سوال کردن، استيضاح کردن) their users
diptych قاب دو لوحى
model of meaning-making that diagrams initiate (spatially + linguistically)
articulated sets of relations
a particularly efficacious form of certainty-generating rhetoric by ancient Greek mathematicians (appropriated by thier politicians), according to Netz: meaning-making in geometry proceeds in a particular way, a way that generates deductive proof --> (Netz's notion of) oral performance origins of meaning-making with diagrammatic device =/= (Verran's) graphics embedded within flows of words --> relations graphically plotted frame the relations plotted in flows of words (and reversed): diagrams labile ناپايدار in their forms of participation in collectives***
{my research on premodern systematic investigation of strange singularities of the labile phenomena [lability: liable to err and fall, slip, glide, flow] in the middle ages --helps--> how in the absence of authoritative *source of knowledge* in artistic research environments such as apass, *styles of knowing* mime and intertwine in poetics, practice, and politics}
speaking from diagram (offer(offering possibilities of pilotage of the emergent relations) =/= speaking to diagram (a form of presentation, a proposed ‘found’ past in an idealized future, proposing as a realistic map of a given)
@Eszter: the question of recognizing the complexity of manipulating sets of relations expressed graphically --> developing (in my self) a contrast which offers possibilities for rhetorically distinguishing between ‘speaking from’ and ‘speaking to’ ==> shifts that can effect moves in collective meaning-making
wordy texts
(Star Trek's) displaying “our” modern commonplaces out of the place they are coming from --> makes me vomit
-in US sci-fi TV series we face that we are still Aristotlian, in our regulation of speech, we live under the regime of non-contradiction and of non-equivocation (tie up our public life in it) (--> when i say this is not my story, i am talking about another tradition of speech regulation)
prot[...]
(577)[...notes/note Sana.txt]%92.5[...]different and competing patriarchies or patriarchal arrangements --> the status of women within kin-networks --> the role of marriage in consolidating class power ==hence==> the rhetoric of marriage as something too important to be left to the men and women concerned (in Pakistan: ‘marriages = cementing relations between men’) --> “controlling female sexuality across class lines” [--> a very specific anxiety over female (sexual) agency* + complexities of patriarchy within Pakistani society] }--> “Among other things, they demonstrate that ‘Islam'--whether as a basis for individual/national identity, as a religious and cultural system, or as a set of injunctions encoded in theological and juridical textual sources--is always/already an internally contested discourse rather than a monolithic and internally coherent thing.”
(--> understanding of) the ways in which ‘the law’ itself is constructed and operationalized; delightful colonial legacy called the “Family Laws” (part of the penal codes of India, Pakistan, and Bangladesh);
•zina (zena, illicit sex, adultery, premarital sex) --> far from being an expression of religious piety at the familial or state level, the zina law is wielded as a potent weapon of control and extortion by families of ‘disobedient’ women + the rights that the moral authority of Islam grants the women against their families }=/= the manner in which the mainstream media in the West constructs the role of Islam in the lives of Muslim women (~ everything to do with Muslims is explained by ‘Islam’) =/= Khan's research on incarcerated women leads her to conclude that poverty is an important causal factor in the imprisonment of women under the charge of zina in Pakistan (structural adjustment policies imposed on Pakistan by the World Bank and IMF from the 1980s on) --> larger global political and economic processes
•a transgender couple charged with perjury under the Pakistan Penal Code, and not under ‘Islamic law.’ Supreme Court would rule in their favor, the judgment drew on the presence of the figure of Hermaphrodite in Ancient Greece to Islam + discussed with sympathy by mainstream media + well-organized and politically savvy hijra community in Pakista
}--> @Hoda, since she is interested in women's status under purportedly Islamic regimes
}==> Islam is not the overarching motor within purportedly Muslim societies that mainstream discourse would have us believe
(Rastegar > Toor:) “it is typical of much human rights discourse in the Third World to focus on [...] practices of regulating women's bodies, especially those identified with Islamic law, while ignoring socioeconomic concern.” @Hoda
Toor's two distinctions [=/= collapsing all forms of ‘Islamization’ resulting in a serious misunderstanding of the social processes at work]:
•‘Islamization from below’ : rise of (voluntary) public piety among Muslims, adoption of particular styles of facial hair by men and[...]
(578)[...notes/note Sana.txt]%92.8[...]otent weapon of control and extortion by families of ‘disobedient’ women + the rights that the moral authority of Islam grants the women against their families }=/= the manner in which the mainstream media in the West constructs the role of Islam in the lives of Muslim women (~ everything to do with Muslims is explained by ‘Islam’) =/= Khan's research on incarcerated women leads her to conclude that poverty is an important causal factor in the imprisonment of women under the charge of zina in Pakistan (structural adjustment policies imposed on Pakistan by the World Bank and IMF from the 1980s on) --> larger global political and economic processes
•a transgender couple charged with perjury under the Pakistan Penal Code, and not under ‘Islamic law.’ Supreme Court would rule in their favor, the judgment drew on the presence of the figure of Hermaphrodite in Ancient Greece to Islam + discussed with sympathy by mainstream media + well-organized and politically savvy hijra community in Pakista
}--> @Hoda, since she is interested in women's status under purportedly Islamic regimes
}==> Islam is not the overarching motor within purportedly Muslim societies that mainstream discourse would have us believe
(Rastegar > Toor:) “it is typical of much human rights discourse in the Third World to focus on [...] practices of regulating women's bodies, especially those identified with Islamic law, while ignoring socioeconomic concern.” @Hoda
Toor's two distinctions [=/= collapsing all forms of ‘Islamization’ resulting in a serious misunderstanding of the social processes at work]:
•‘Islamization from below’ : rise of (voluntary) public piety among Muslims, adoption of particular styles of facial hair by men and of various forms of hijab by women
•‘Islamization from above’ : the ways in which structures of power—from families to states—deploy ‘Islam’ in order to control women (and men)
(Toor:) Shah's cogent critique of the fetishization of the ‘community’ in ethnographic literature
a society defined by ‘a history of’
•dictatorial regimes (with support of the U.S.)
•(under siege from joint pressures of) a corrupt ruling class
•a heavy debt burden
•predatory and conspicuous consumption
•ongoing (neo)colonial intervention
==> cultural identity becomes a contentious issue & women's bodies become sites (for these cultural politics and the class struggles they embody)
~=> regulation of women sexuality : the key hegemonic move through which consent across social classes can be secured**
the increasing interconnectedness of different parts of the world at economic, political, and cultural levels (= globalization) ==> intensification in the dynamics of social change ==> anxiety ==> (greater) regulation of women (in kin-networks as a response to political, social and cultural anxieties under globaliza[...]
(579)[...notes/note Sana.txt]%92.9[...]us consumption
•ongoing (neo)colonial intervention
==> cultural identity becomes a contentious issue & women's bodies become sites (for these cultural politics and the class struggles they embody)
~=> regulation of women sexuality : the key hegemonic move through which consent across social classes can be secured**
the increasing interconnectedness of different parts of the world at economic, political, and cultural levels (= globalization) ==> intensification in the dynamics of social change ==> anxiety ==> (greater) regulation of women (in kin-networks as a response to political, social and cultural anxieties under globalization)
[This was just as true of Europe during the period of capitalist modernization in the 18th and 19th centuries, and of colonized and decolonizing societies in the mid-20th century =/= Islamic exceptionalism = a form of Orientalism operative today : an exclusive focus on ‘Islam']
haq bakhshwana (in rural Punjab): the daughter of a propertied family is ‘married’ to the Qur'an, or, in some cases, to a tree—so as to prevent her share of the family property transferring to her husband's family --> women are both the property of their kin (symbolically and sometimes literally) while having rights to property themselves
Toor suggesting in her analysis a healthy dose of skepticism towards projects that present the ‘Muslim world’ --and asking how (in a Foucauldian sense) is ‘Islam'[~ the idea that something stable and immutable called ‘Islam’ exists anywhere] being deployed, by whom, and for what purpose? “Is it being used as an ideological tool, does it serve as a spiritual haven, or is it invoked as an identitarian response to the ravages of a globalized world?” (Toor)
(unpack we must)
***to unpack different islams (for different actors who deploy it)
‘islam’ certainly cannot be unproblematically deployed as the explanatory ‘variable’
Toor in her example cases showing that the ‘islam connection,’ when it is there, is varied, complex, and sometimes contradictory (=/= mainstream discourse on Islam)
(i want Hoda to make her categorical labor harder, i want her to make historically and socially contextual analysis, not just take shortcuts towards generalization predetermined by a priori categories (of Iran, Islam, women), rather to begin with the empirical reality)
...................................
a new legible object of analysis (in writing culture): qualities, trajectories, aesthetics ==> writing became tactile and compositional, an attunement, a response, “a vigilant protection of a worlding” (Stewart)
*writing = a way of thinking*
[*]precarity: register of the singularity of emergent phenomena, the way that they accrete, accrue and wear out
(=/= recognizing self-identical objects, metacultur[...]
(580)[...notes/note Sana.txt]%92.9[...]als) the townie body unfazed by the cold, endearing, a little heroic
an imaginary --> a logic of some sort --> abstracted ==> become a thing in itself
or, a thing simultaneously virtual and concrete
like the road, made not of dreams per se, but of laws, of ordinary practices, military surges, and construction technologies
...intensities pass from body to body:
•human bodies
•animal bodies
•machine bodies
•bodies of thought
•ecosystems
•visceralities and noumena
•histories
•the seamless habitus of supermarkets and credit cards
•
(Stewart's) precarity's form: compositional + decompositional
attachments, temps, materialities, states of being
[*]description: a writing culture lodged in emergence, generativity, potentiality
things that come into form through an assemblage of affects, routes, conditions, sensibilities, habits
what it means to meet the world:
(Stewart) *as a nearing* [=/= raw material for exploitation]
(Heidegger) as the ringing between composing subjects and objects
(McCormack) felt as ways of going on in the world
(Deleuze) as increases and decreases, brightening and darkening
() in a cartography distributed across a field of intensities and durations
[=/= rush to incorporate them into a representational order of political or moral significance]
...................................
[*]epistemology = stories of knowledge from before that somehow we are still living with now (#fable)
Geroulanos -->{ Ardrey --to--> Kubrick's african genesis : “weapon fathered man”
technology + prehistory (in postwar period)
“tool ==> man"}
...................................
knowing images
epistemic image : knowledge-based pictorial gestures (in my work without) --> organization + collecting + demonstrating theories + scientific tools + direct references to natural objects
--> searchable interfaces (+ desire for condensed information)
(**list ==> searchable**)
(Apianus's early modern cognitive horizon -->) eye: another organ used to calibrate settings
activated eye --> new empirical pursuits
my epistemic images : work of an image fetishist
bestiary: animal character diagnosis
[horses]
(from) genre of taking care of the animal: veterinary --to--> chiromancy: profiling of the animal conditioned through the serial nature of list (==> control)
...................................
Brancaforte
readings of the apparatuses framing Olearius's books
tradition of representing Persia in the West (Xenophon and Herodotus)
narrative elements of Olearius’ works remain largely unexamined
Brentjes
[...]
(581)[...notes/note Sana.txt]%93.1[...]* became the essence of atmospheric state (field =/= structure, phenomena such as cyclones, fronts, cyclogenesis, frontogenesis)
<--Lorenz-- a given that the atmosphere is a single whole
romantic & nonromantic Darwin
evolutionary theory
phylogenetic tree
-“war of nature ==> higher animals directly follow”
-individual organisms engage in various interactions with each other ==> speciation
Tansley (fulfilling a romantic expectation with regard to complex systems) --1926--> maintenance of equilibrium by ecosystem ["life = equilibrium"]
=/= Schrödinger (showed that equilibrium is unfit as a metaphor for life) --> life = islands of low entropy (complex locations) in a sea of high entropy (of decreasing complexity)
Lokta
(evolution of) chemical systems = general systems
Patten
ecosystem ecologist
“ecosystem = natural control system” ~= (single equilibrium simple cybernetic) technical control device <-- the metaphor of *automatic machine* (taken literally)
representing whole ecosystems by (mathematized and fit for simulation on digital computers) models
1960s 70s --> system ecology
--lurck--> (romantic trope of) rigorous functionalism [every little plant or insect had its place as a cog on a giant machinery]
Rene Thom
chemical reaction kinetics
biological morphogenesis
catastrophe theory: slight change in a single variable of a system can give rise to sharp discontinuous change
==> existence of multiple equilibria
Slobodkin
game theory
management of natural systems
Prigogine + Stengers
brusselator device (--> strange attractor) --> behavior and evolution of complex systems --illustrate-->
•discontinuous development
•bifurcation (points at which the system may go in either of two directions --> the system behaves as a whole)
local random fluctuations (around a mean) --> bifurcation point --> the system as a whole evolves to a new order
=/= cybernetic system (control center)
=/= steam engine (governor)
Robert May
the more complex a system is, the more likely it is that small fluctuations (will be just large enough) to be critical
complexity ==> unstability
~~~~> chaos theory
(for Prigogine) fluctuation: essential condition for order of physical universe, life, civilization
[the most humble aspect of the behavior of matter:] white noise --(chaotic phenomena)--> order [on macro level]
turbulence <-- cannot be predicted (deterministic approach), but we have empirical certainty that they will appear
55BC --turbulence--> Lucretius’ De Rerum natura (philosophical poem on the nature of things)
(his basic metaphor of) natur[...]
(582)[...notes/note Sana.txt]%93.6[...]
1960s 70s --> system ecology
--lurck--> (romantic trope of) rigorous functionalism [every little plant or insect had its place as a cog on a giant machinery]
Rene Thom
chemical reaction kinetics
biological morphogenesis
catastrophe theory: slight change in a single variable of a system can give rise to sharp discontinuous change
==> existence of multiple equilibria
Slobodkin
game theory
management of natural systems
Prigogine + Stengers
brusselator device (--> strange attractor) --> behavior and evolution of complex systems --illustrate-->
•discontinuous development
•bifurcation (points at which the system may go in either of two directions --> the system behaves as a whole)
local random fluctuations (around a mean) --> bifurcation point --> the system as a whole evolves to a new order
=/= cybernetic system (control center)
=/= steam engine (governor)
Robert May
the more complex a system is, the more likely it is that small fluctuations (will be just large enough) to be critical
complexity ==> unstability
~~~~> chaos theory
(for Prigogine) fluctuation: essential condition for order of physical universe, life, civilization
[the most humble aspect of the behavior of matter:] white noise --(chaotic phenomena)--> order [on macro level]
turbulence <-- cannot be predicted (deterministic approach), but we have empirical certainty that they will appear
55BC --turbulence--> Lucretius’ De Rerum natura (philosophical poem on the nature of things)
(his basic metaphor of) nature: hydrodynamic flow of particles in free fall, in swirls, in vortexes
‘small cause ==> disproportional nonlinearity’ : ‘random collision of some falling atoms ==> constitution of world’
--Serres--> (Lucretius) heterodox tradition (=/= orthodoxe)
romantic & baroque are ***discourse =/= paradigm***
•discourse (available to draw from)
•paradigm (to succeed another paradigm) [<-- to be careful as an artist, the fantasy of genesis]
•since the 19th century romantic complexity had been the more orthodox discourse
•since 1975 baroque complexity became the focus of interest
}=/= new conception of reality
•romantic complexity --favor--> stable structural metaphors (self-correcting cybernetic machine, Gaya, etc.)
◦criteria can be established (more easily) --> delineate emergent wholes (*abstract criteria*)
•baroque complexity --favor--> swarming individuals metaphor (population of individuals in turbulent motion) --> delineate emergent wholes (*situational criteria*)
◦conceptual problem of baroque: there may be higher level order, but what is it?
◾(it is not) stable pattern[...]
(584)[...notes/note Sana.txt]%93.7[...]tly ordinary...
...long-ago layered over the wood (necrotic غانقرايايا)
“expressivity sliced through matter, word, and action, locking them together in a harshly half-formed world”
writing Cinderella diaries --> questions of realism
•what kind of real we enter?
•her realism (bring her) --into--> a rough contact with objects human and non-human
•Cinderella does things to and with them (her animals) [and reverse]
*social pressure ==> (people) make descriptive mistake*
a problematic (for example afterlife of a tragedy) --that--> inspires X --to--> speculative interest in forms
•Cinderella stating to noticing things (rumors, gossip, realism)
•gossip: realist attention to things
the world were his secret
loved the smell of the cold
in the night's dark hours
demanded our co-emotional sharpness
the world literally burst into color on the home side --and--> went gray in the instant of passing over the edge
no one knew their names...
...the energy of small things...
as if the point of living was to...
mosquitoes drew blood...
a helmet of white roots
...painted hyperbright colors in paint so flat it makes my fingertips dry just to look at it
dull dark oversized furniture
collapsed piles...
(nothing ever happens without first) registering a commitment to exhausting webs of complication
learning from mice --> dark little tunnels of limited choice
(Stewart's) points of precision: (of any act or story) what matters is the singularity of an angle of approach (a surprise contact, an opening onto some world's cocomposition, momentary flourishing of some capacity) [=/= a meaning]
shaken profusion in things =/= rush evaluative critique
so ordinary and problematic
so the idea of writing about “clean” started being interested in this website: https://www.politicalconcepts.org, and the desire to write a political entry point for them on the idea of clean in the 20th century
also after i moved to Brussels May 2016, the affect of dirty
to have a little talk or jam on the notion of “clean” and “clean body”
i have been scribbling on its metaphorology for a while, thinking with it about the 20th century political thinking, institutional thinking, criminology, xenophobia, morality, and many other things. it is a key term for me.
•difference and indifference regarding the foreign body and urbanism
•clean's stakes in architecture, toilet, the primordial element of architecture
•the clean body in Marx and its geneology in the left
•origins of morality in Freud
•xenophobia in crosscultural histories, Islam on hygiene and ko[...]
(585)[...notes/note Sana.txt]%94[...]ttle tunnels of limited choice
(Stewart's) points of precision: (of any act or story) what matters is the singularity of an angle of approach (a surprise contact, an opening onto some world's cocomposition, momentary flourishing of some capacity) [=/= a meaning]
shaken profusion in things =/= rush evaluative critique
so ordinary and problematic
so the idea of writing about “clean” started being interested in this website: https://www.politicalconcepts.org, and the desire to write a political entry point for them on the idea of clean in the 20th century
also after i moved to Brussels May 2016, the affect of dirty
to have a little talk or jam on the notion of “clean” and “clean body”
i have been scribbling on its metaphorology for a while, thinking with it about the 20th century political thinking, institutional thinking, criminology, xenophobia, morality, and many other things. it is a key term for me.
•difference and indifference regarding the foreign body and urbanism
•clean's stakes in architecture, toilet, the primordial element of architecture
•the clean body in Marx and its geneology in the left
•origins of morality in Freud
•xenophobia in crosscultural histories, Islam on hygiene and kofr's dirt
•Nazism and racial cleansing --> aesthetics & politics
•Victorian sanitation, sanitas
•pollution
•anality
•animality --> domestic life (Tehran, Brussels, Cologne,)
•metaphorology of ‘fesad’
•loose analogies of clean/dirt
•pure bodies (being threatened by violation of impurities)
•
readings:
-Koolhaas, toilet
-Sennett, Flesh and Stone
-Ashenburg, Dirt on Clean
-Serres, Malfeasance
-Ahmed, pure bodies
-Vom kleinen Maulwurf
-
in terrestrial ecosystems:
detritus
dead particulate organic material (as opposed to dissolved organic material). It typically includes the bodies or fragments of dead organisms as well as fecal material
typically colonized by communities of microorganisms which act to decompose (or remineralize) the material
...................................
(in clinic)
each method enacts an object of its own =/= approaching a single object in different ways
in 19th century Western philosophy, ontology was coined as a powerful word for the given and fixed collection of what there is
(Annemarie Mol)
ontologies ==> there is no longer a singular “it” to look at from different sides
ontologies are not exclusive, they allow for interferences, partial connections, sharing practices =/= mono-realist singularities
[*]politics: (is not one of otherness,) it[...]
(586)[...notes/clean notes.txt]%94[...] use it to compete for status
•we use it to define boundaries between ‘us’ and ‘them’
obesogenic
obesity
‘superwicked’ problem (in social policy):
-those who are causing the problem are attempting to solve it [for example food marketing's power trying to solve obesity (~= putting Dracula in charge of the blood bank)]
-time is running out
(this is absolute bullshit -->) “we simply need more education to finally understand that X (for example junk food) is bad for us”
(Campbell:) fashion brands (with their 400% growth in the last 20 years) have intensified their campaign to change the perception of clothing: from a functional investment in practical shelter to a vital projection, extension and affirmation of one's very identity
(shift in manufacturing and delivering) *fast fashion* (spearheaded by the Italian design house Benetton, but perfected by fashion brands Zara, H&M and Forever 21) mimics luxury fashion trends at very low costs
increasing efficiencies in production ==> increasing inefficiencies in consumption
*psychological dissonance*: the uneasy feeling that your laptop, car, trainers or coffee machine is no longer ‘right’ [stimulated in two principal ways in marketing:]
-1- physical obsolescence (<== down-grading the quality of product)
-2- psychological obsolescence (<== acceleration of the ‘fashion cycle’: the social phenomenon whereby a design moves through bleeding edge to mainstream to despised mainstream)
-3- ***to make clothing (or any product) a vital prop that is needed to create authentic sense of who we are*** (<== protagonist: Chanel-clad Parisian on the rain-soaked cobbles of a Montmartre morning, the sweat-soaked Nikes of a determined athlete in an empty basketball court in the Bronx, etc. disseminated through Instagram, Pinterest and Tumblr. [--> this works together but in reverse in film industry the protagonists wearings and style are used to sell that specific identity who wears them])
}==> *every single person cares about the clothes they wear*
-4- *to re-categorize clothing* (perceptual categories are critical to marketers, for example tourism brands worked hard for decades to change the idea of a holiday abroad from the category of luxury to that of necessity, clothes have moved to the status of a coffee to grab and go) <== equivalencing: degraded quality of the garment allows a decrease in the price [==> powerful psychological effect compounded by the retailscape: shoes in are sold on rails like packets of sweets, T-shirts offered in basins at the check-out, etc.]
***advertising (images) = secular magic***
==inducing==> a powerful desire to indulge in the fantasy of being:
•a solitary and steely-gazed athlete
•a sophisticated and urbane Parisian girl
•
Campbell: “The m[...]
(587)[...notes/clean notes.txt]%94.8[...]nal coordinates
}--> *interactional openness* (+ temporal boundedness) (@apass) ==> negotiation complexity, high technical policy instrument, multiplication of actors, multiplication of negotiation tracks
}==> *solutions shift from a field-endogenous catalyst of institutional change --to--> a mechanism of field maintenance*
}--Campbell--> framing of climate change ==dictate==> the organizational structure to address it ==> misrecognize what it is
=/= ***a world [=/= a problem] ==generates==> problems (that no current organizational form can address)***
correlationism (--> prevailing belief that human reason cannot attain certainty in metaphysical, religious, moral matters) ==Meillassoux==> fear of dogma/absolute (deep-seated desire to be non-dogmatic) ==> *knowledge becomes a matter of belief* ==>{ reason undergoes a process of religionizing : ‘reason = a means to buttress claims based on faith’ =/= aiming to capture absolute knowledge itself, condemning irrational claims upon it }==> ***discourage hierarchies of reason (always to slightly disblieve waht we believe) [<-- happens in apass!]
speculative realism ==>
1. *organizational research* (@Chloe2) in the future must be deidicated to finding the right categories to account for a new worl (and not for a superwicked problem)
2. enables us to approach climate change from the *widest rational angle*
3. (‘climate change = world’ ==>) we can begin to theorize the escalation and absolutization of ethics that is necessary to authentically occupy it --Campbell--> bleak optimism: acceptance of ecological collapse + begin the necessary work to organize within the new world of climate change (@Inga)
dialectical process of critique and reassessment <-- absorbed by organizations
•strategic agenda
•framed as an opportunity
•how climate change is always conceived as something “outside” that needs to be internalized by the organization
(Campbell thinking with Meillassoux) laws of nature changing (~ *forms of emergence without precedent* [three cases/advents --> *radical discontinuities rupture the fabric of what has come before*]):
**world of material =/= world of life =/= world of thought**
1. matter: reducible to what can be theorized in physico-mathematical terms
2. life: (understood more specifically as a set of terms:) affections, sensations, qualitative perceptions, etc. (--> cannot be reduced to material processes)
3. thought: understood as a capacity to arrive at the ‘intelligible content’ bearers of eternity (--> cannot be reduced to life processes)
}--> ****n the transition from non-life to life : the laws of biological life were not contained in the pre-life world --> they emerged ex nihilo (they were not immanent in [nor emerged from] the previous laws)****
--> (Meillassoux:) reality can generate [...]
(588)[...notes/clean notes.txt]%95.4[...] threshold ==> transform consumption process into extraordinary event
Saussure's “words considered as signifiers to signs where meaning is held” & meaning is dependent on difference (and not on concepts outside language) --structuralism--> “myth = a form of speech that exists before ideas”
==> Strauss: [speech and remembrance ==>] pre-literary societies produce images and narratives that resembled nature and the meaning of the mind --> mythic narrative = embodied resolution of contradiction [=/= archives of achievements]
--Doja--> mythic structures: generalizable forms (common in all types of societies and universal categories of the human mind) ~ “collective structures ==> superstructures = myth”
Strauss: “myths operate in men's minds without their being aware of the fact”
[for example Mauss's gift: obligation of reciprocation = power-relationship creating a binary of giver and receiver ==reciprocity==> synthesis of the gift]
•Geertz's ‘thick description’ (--> an antidote, symbolic anthropology =/= technocratic, mechanistic means of understanding cultures and settings, exercise of bridging perceived binary oppositions and creating triadic arrays of meaning)
•Derrida's random movement of signifiers (=/= origin as a transcendental anchor to build signification, Strauss's concept of the exemplar model)
Saussure ==>
•Barthes: “myth = manifestation of ideological tendencies of cultures” --> distorts history, depoliticizes speech ==> “language of the bourgeoisie becomes the myth of universal truths, obscuring the power relations and blocking the perspective of power between class, race, gender and other marginalized people” --> perpetuate existing social conditions
=/= Peirce: systems of signification create discourses (~ practices create the meaning behind an individual's interaction with a sign)
}--> ‘advertisers and marketers use signs and symbols to create meaning surrounding their brands. consumers interpret these signs and symbols in different ways’
‘perspective theory’
naturalization of ideological assumptions and how consumers problematize those assumptions in creating individual identity (shared identity and symbolic significance through consumer narratives)
[Thompson and Haytko]
problematization --highlight--> ideological subtexts --formulate--> binary opposition --naturalization--> constructed consumption meaning
four major imaginaries within stock shows:
1. ‘symbolic freedom and independence of rancher life =/= commercial ranching’ ==> mythically relieve anxiety
2. ‘ove and respect for nature =/= need for food and control over nature’
3. ‘community =/= competitive realities of ranching life’
4. mythologising ‘family unification =/= male domination and female subordination’
[symbolic perspective of mythology ==>] “narrative performa[...]
(589)[...notes/clean notes.txt]%95.9[...]stency between subject and object* (~ societies both create reality and are shaped by it)
}--> consumers as the oppressed class in postindustrial society
Thompson: natural health myth (based on ‘cultural creatives’: dominant consumer segment of natural medicine):
•*romantic ideology derived from technologies’ ill effects on humanity and nature --> nature is mythologized as a state of harmony, science and technology as forbidden knowledge
•*gnostic myth emerged from a desire of consumers to bridge technology and spirituality --> “the immune system is metaphorically rendered as a mysterious immaterial force, constituted by intricate mind-body connections and ephemeral energistic forces, which can be brought to practical ends through quasi-magical practices of holistic healing” [Thompson 2004]
}--> advertisers exploit these tensions as conflicting ideologies converge with reality
brand ==> a point of difference + oppositional meanings --> [for example the attraction of the coffee shops that don't personify the Starbucks hegemony ~] anti-hegemonic consumers hold strong preferences for decor that symbolises the counter-culture
(Thompson + Barthes ==> Kristensen, Boye, Askegaard:) how communities develop conceptualizations of right and wrong
*moral systems are inherently ideological* in order to emancipate consumers from these forces critical reflection must occur***
@constant and apass: ***consumers don't escape the market per se but instead reshape collective identity through counter-mythology***
(for example) hipster consumer's attempt to demythologize a consumption ideology in order to protect themselves from mainstream consumers or ‘followers’ (when followers encroach on inside values:) consumers demythologize their consumption practices ==allowing==> new avenues of consumption to occur in an emancipated state
(critical theorists:) **market = arena of domination and power struggle**
==> consumerism can be enslaving and manipulative mythology crafted by the ruling class, can be overcome through resistance and demythologizing ==> ***emancipation = (a form of) new consumption arenas (that hold a favourable power dynamic for consumers)***
mythology --> consumer resistance, emancipation and identity projects
neoliberalism:
•community-based meaning of goods
•individuals (able of) attaching meaning to objects in their own self-expressive way
mythology research: shifted from ‘myth as organizational cohesion’ to ‘understanding agency and emancipatory consumption practices in oppressive situations’
...................................
with Ereshefsky
how to do scientific metaphysics?
•conduct piecewise and local metaphysics (not universalist metaphysics, not science fiction)
•balance naturalism and normativity
◦naturalism --> learn about different s[...]
(590)[...notes/clean notes.txt]%96.1[...]ch as involving parenthood
•
...................................
(Campbell + Saren -->) [*]posthumanism: an aesthetic (not just an epistemology) that blends:
1. the primitive
2. technology
3. horror
[*]metamorphosis: (an engine that encourages the viewer) to recognize life not as being, but as perpetual becoming =/= (liberatory promises of) ‘flow’
(each articulating opposing fantasies of posthumanism:)
morphing =/= mutating
primal technology
proto-atavism نياکان گرايى --> ***multiple paradigms of life exist on the peripheries of humanist life***
Campbell --> a posthuman biology (an ethical imperative that in a technological age, that life is not just life)
Golem --> perennial horror in western imagination
Jewish psalms of the 6th century
formation of life (golmi: unformed limb) <==emanate== mother's womb & nonhuman earth itself
--exemplifies--> how *western humanist versions of technology tend to create a master-servant dialectic* (master-slave) and anything that threatens this divide invokes horror
(roots embedded in the Romantic tradition:)
•“frankenfood” (mash up original and unexpected food combinations, genetically modified crops)
•genetic engineering technologies
•“revenge of nature”
•“nature out of control” leitmotif
•
*since antiquity (in the west) technology has been simultaneously imbued with magic and rationality, evil and redemption, trickery and transparency [---> go to Baxstrom + Meyers Realizing The Witch]
Descartes: the philosopher who provided the western imagination with the most enduring model of the human --> preoccupation with mechanism as something that pervaded machines, bodies and animals but never the non-material, spiritual realm of the mind
*eschatological significance attached to technology*
schizoid stance, alternating between the technophobic and the technophilic (--> expressed in avant-garde): Dadaism, Futurism, Cubism, constructivism)
•technocs aestheticized and fetishized: world expos such as the Crystal Palace, garden cities, the cite industrielle, Citta Nuova, the Werknund, etc.
•military machinery of first world war which alienated human life while at the same time making the human inhuman
*technology as revold*
imagined as rebellious and repellent
(human civilization) haunted by the temptation of a reverse evolution which coexists in it with the potential for progress
--> *techno-anxiety: potential infallibility of the technological
(teratology, wider context of studies on monsters)
logic of contemporary technoculture --trope-->
•primitive
•technology
•horror
(Campbell drawing from a larger) intertextual repe[...]
(591)[...notes/clean notes.txt]%96.2[...]potential infallibility of the technological
(teratology, wider context of studies on monsters)
logic of contemporary technoculture --trope-->
•primitive
•technology
•horror
(Campbell drawing from a larger) intertextual repertoire consisting of advertising, film, and other images in visual culture
--> aesthetic conflation of the primitive, technology, and horror points to three new concepts:
•metamorphing: {<<--** exactly my problem with Manning's process philosophy}
◦(a logic of) ***identity as constant becoming***
◦***emphasis on flow*** (as a necessary way to understand process)
•primal technology =/= (humanist and pervasive) concept of technology as modern, progressive, clean, nonalive
•proto-atavism: evolutionary traits from the future can exist in the present (=/= atavism: evolutionary traits from the past can exist in the present) []
==> type of posthuman biology conception of life
(let's have atavism instead of activism)
Campbell --> *critique the almost universal celebration of flow in contemporary philosophical thought* {<-- yes yes! thank you! ♥}
primitive: a site of primordial simplicity ~= originary unity }<== history of technology <--(told from a western lens)-- gradual progression and sophistication of the technical (for example Black Panther film)
-the presence or absence of specific technologies has often been read as a marker of cultural ‘backwardness’ <== “technology = something that comes from the West (rich-world technologies) and does something to other people in other places such as the “third world” (a well-intentioned framework that denies both agency and contemporaneity to the ‘other’ --> for example Eliasson's Little Sun)
technological progress is not a force unique to modern ‘civilized’ society; it is intimately bound with art and antiquityr />
•Heidegger (seeks the origin of technology in ancient Greece) --> technology referred to the ways in which realities are brought into the world, a mode of unconcealing reality (hervorbringen) [=/= mere means or instrument]
+ every unconcealment of reality is also by necessity a concealment of another reality
*poiesis: bring hither out of concealment forth into unconcealment* --> techne = tech + art
paleolithic hunters (so-called primitive societies) have been shown to have been affluent and technologically advanced
technological primitivism, as aesthetic in subcultures of high-technology, incorporating into their philosophies icons of: shamanism, esotericism, hermeticism, the occult, mythology
=/= my ajayeb.net
horror in commercial images (Campbell's investigation =/= fear appeals that act to discourage or warn)
horror (like primitive) is a historically specific form =/= an eternal constant (~ whay [...]
(592)[...notes/clean notes.txt]%96.3[...]nd pervasive) concept of technology as modern, progressive, clean, nonalive
•proto-atavism: evolutionary traits from the future can exist in the present (=/= atavism: evolutionary traits from the past can exist in the present) []
==> type of posthuman biology conception of life
(let's have atavism instead of activism)
Campbell --> *critique the almost universal celebration of flow in contemporary philosophical thought* {<-- yes yes! thank you! ♥}
primitive: a site of primordial simplicity ~= originary unity }<== history of technology <--(told from a western lens)-- gradual progression and sophistication of the technical (for example Black Panther film)
-the presence or absence of specific technologies has often been read as a marker of cultural ‘backwardness’ <== “technology = something that comes from the West (rich-world technologies) and does something to other people in other places such as the “third world” (a well-intentioned framework that denies both agency and contemporaneity to the ‘other’ --> for example Eliasson's Little Sun)
technological progress is not a force unique to modern ‘civilized’ society; it is intimately bound with art and antiquity
•Heidegger (seeks the origin of technology in ancient Greece) --> technology referred to the ways in which realities are brought into the world, a mode of unconcealing reality (hervorbringen) [=/= mere means or instrument]
+ every unconcealment of reality is also by necessity a concealment of another reality
*poiesis: bring hither out of concealment forth into unconcealment* --> techne = tech + art
paleolithic hunters (so-called primitive societies) have been shown to have been affluent and technologically advanced
technological primitivism, as aesthetic in subcultures of high-technology, incorporating into their philosophies icons of: shamanism, esotericism, hermeticism, the occult, mythology
=/= my ajayeb.net
horror in commercial images (Campbell's investigation =/= fear appeals that act to discourage or warn)
horror (like primitive) is a historically specific form =/= an eternal constant (~ whay is horrific today might be completely unhorrific tomorrow --> for example ajayeb's horror)
horror = science fiction + primitivism
liberatory/avant-garde horror
female-as-victim
female-as-horror
--> apparatus of phallogocentrism
--Campbell--> *horror works to produce figures that contain within them an overflow of contradictory signs*
20th century high-tech machines induce horror : depiction of *technology out of control* inducing horror in the humanist consciousness (for example Black Mirror TV series)
(both primitive & technical) borderline figures of contemporary culture: replicants, androgynes, zombies, androids, posthumans, avatars, clones[...]
(593)[...notes/clean notes.txt]%96.3[...]of insectophilia* (love of insects and arachnids, spiders ants bees worms etc.)<== these insects embody the logic of high-technology which values decenterdness, microprocessing, and swarm intelligence. colonies, swarms, teems ==acts==> *metaphor & epistemology & ontology* to understand decenterdness, rhizomaticity, distribution and microprocessing ==> *insect aesthetic* [#use the term collapse as marketing storytelling, divided entities now mixed with eachother to induce mixed feelings in the audience --> chimera in advertisement]
◽matrix, from the latin ‘mater' = womb, the term matrix possessing the potential to nurture & to trap (---> go to Matrix film series)
◽Arachne: a younge woman, was so skilful at weaving that she was rash enough to challenge the goddess Athene to a contest. she was transformed into a spider and was doomed to weave forever
•Nike mutant foot; to convey the feeling that running with these shoes is like running in bare feet (--> chimera?); the mutant foot evokes a worn and labored transition from human to posthuman which leaves behind traces of pain; ‘foot of the future’ contains within it the supplement of its embodied visceral human existence, a potent reminder of the human within the posthuman. Nike mutant foot *suffers from origin horror* (= no secure telos of origin which can link back to a primary source of either technology or organicism) we cannot trace it back to an originary ideal category of existence ==> it horrifies
•Nissan pathfinder; shape-shifting technology, moves between the animal and technical --> *automobile metamorphoses without any trace of its metamorphosis* (it bears no marks, scatches, dents, damage); mighty industrialized rendering (transformers film series) --> (an X-Men fantasy:) a future world of *ontological mobility* : entities are not fixed, their morphing into other entities is not painful, but a natural instantaneous reaction to their environment [=/= ajayeb]
•BBC digital faces; a giant disembodied head that roams across hilly countryside ~ *an affront to a humanist sensibility of integral bounded being*; filled with tiny selves --> genealogy of monstrous and mythical forms (Matrix 3rd episode the machine face) --> *visualization of the idea that the self possesses no central consciousness* [<-- posthuman: all mental thought, all consciousness and spirit, can be attributed to the operation of micro-material processes distributed in autopoitic (~ self-creating) body] /ERG website
metamorphing
critique of becoming (of consumer)
Cartesian (human logic of a world of fixed entities) =/= posthumanism (polymorphic unfixity, articulating a logic of identity as decentered and in the state of transition)
mutating =/= morphing (universally regarded as positive, apolitical <-- in poststructural theory)--> imagined technological posthumanism which cruises effortlessly and seamlessly through ontologies [like T10[...]
(594)[...notes/clean notes.txt]%96.6[...]ayeb =/=) technological primitivism: (aesthetic that is produced by) the ways “primitive” icons are used in discourses of high technology
technological merges into the mythological
ancient merges with the modern
•eXistenZ film 1999, a high-tech-primitive blend of amphibian eggs and synthetic DNA
portrayal of a symbolically resonant ancient life-source + form of a technical life-source
(Campbell suggesting) atavism: how supposedly primitive evolutionary traits which had disappeared generations ago reappear in contemporary human or animal life
-traits of a former time but still exist in the present
*proto-atavism: (exhibiting of) future evolutionary traits in the present ==> collapsing the quality of linear time [~=? my sleep-walking] (=/= human approaching a state of technological perfection through an orderly ascent of increasing complexity and sophistication)
--> technological progress = nonlinear, punctuated, multiple [<-- used in marketing today]
proto-atavism --argument--> that multiple paradigms of life exist on the peripheries of humanist life ==Campbell==> (how) *human life: a cacophony of co-existing interacting states of past present future existences with no recourse to a single reassuring origin* (=/= singular progression)
(like animal rumors in old bestiaries ajayeb in a story-starated world) found telegram videos and internet pic used in my image assemblages --> (found images which make it difficult to trace their lineage) in an image-starated world ==construct==> ambivalent visual representations that do not have a signifier in an external “real” world (Baudrillard's rhetoric simulacrum: an object that is a copy of something which does not “exist”)
==Toffoletti==> potentiality: exceeding the bounds of description
(we are living in an) age of **technosubjectivity**
(Margulis theorizes) the symbolic basis of eukaryotic cells
(Dawkins posits) the existence of selfish genes and the extended phenotype
*system theory: human life subsumed radically into an all-encompassing concept of system, of which the human is merely a psychic system, where the only important unit of analysis is systems (human, cell, society, law)
(Sagan's) metametazoa: a multiple creature afloat in the omnisexuality of bacterial exchange
(Octavia Butler's) xenogenesis: polysexual interspecies reproduction
(Haraway's) differential artifactualism: (~= SF, science fiction) a diffractive interruptive mutative anti-reflective monstrous logic (to a humanist eyes) --> generation of novel forms which need not be imagined in the stodgy bipolar terms of hominids ==make==> ontological room for naturecultures
-mixotricha paradoxa: “a mixed up, paradoxical, microscopic bit of hair [...]they are nested in each other's tissues in a myriad of ways that make words like competition and cooperation, or individua[...]
(597)[...notes/clean notes.txt]%96.7[...]e ourselves’ --in--> “being critical" = ability to be self-reflexive and to translate criticality into action and expressions of art (Renan)
transform knowledge sites --to--> knowledge scenes --> *communities of concepts* (=/= communities of people)
-(to form an artistic site not into a theme, a subject or a project --> discursive architecture)
how we could actually initiate solidarity through translation? (-->? internationalism) =/= equivalence of contexts
-how strategies of governance can be very sophisticated and can be embedded into what we see as good for instance in health (cleaning, or in providing food)
[*]naming: a way in which we could enter into each other's experiences, a process of conjunction and disjunction (with the problems of the previous naming process)
*investment: i'm investing into your thoughts and interests, to possible connections between us
-to look away from it momentarily, so that they can look into it again
>
(criticality is something that we can inherit)
faith into criticality ==> epistemological violence (~ criticality used as a counter capital to any problem or any situation that we seem unable to engage with)
(in relation of criticality --> the notion of) care: to ask is this the right place and the right time to “overperform” your criticality? when to be naive?
[yes, i am so tired of the Marxist lineage of criticality]
sometimes you don't have a voice in dialogue --> you need a space where you can do a monologue
*monological circuits* (Renan) --> monologue: you take the conversation out of value making (from a neoliberal logic)
(problem of) discourse = a sophisticated capital in arts (that is easily distributed and circulated)
-appoint [yourself] as institution =/= alternative art organization --> don't contribute to marginalizing yourself as alternative
research organization =/= magazine
Renan http://temporaryporaryartreview.com/the-infantilization-of-local-contexts/
artworld's cynical consumption of the global periphery
international worship of dialogue
unified complicity
transnational capital of in-group favoritism
cosmetology of democratism
advanced capitalism: non-hierarchical transactions, horizontal decision-making
(business of) trading contexts
Western ethnocentrism
(1970s) “art played a vital role in the amassing of cultural resources, assimilation, and formation of national cultures” ==> “improving humankind” (the colonial definition of development)
*rhetoric of development ==shaped/shaping==> art*
•diverse group of global interlopers
•content-providing native informants
•regional mediators/specialists
•solvent-like multinational institutions
[cultural development:] art act adhesive for civil society --> good governance ==> dialogues (~= to create a new moral image of man)[...]
(598)[...notes/clean notes.txt]%96.9[...]ation
story of the human body (at once social & biological)
...................................
question of technology
--locational--> where does the technological take place?
(and when?)
Heidegger --> (latecomers were) addicted to technology
“under what conditions we could arrive at a free relation to technology?”
Heidegger problem with addicted --> *addiction is content with what is merely available* (it never surpasses this limit) =/= anxiety
Avital focus on the *chemical prosthesis*
in war, drugs become another piece of equipment --> taking the pill: technologizing oneself into the war machine
heroin comes from heroisch
technically calibrated culture
drug --> hallucinated exteriority
electronic/drug culture --> (Nancy + Blanchot's) désœuvrement: without an end or program, an unworking that nonetheless occurs
how the *prosthetic subject* is constituted
(Junger's drug, Heidegger's tech, Benjamin's hashish, de Quincey's opium, Duras's alcoholizations:) a saturated text, pushing beyond the materiality of the book though not into any ideality
the right to drugs + the supplementary interiority that they produce
there has never been a war on drugs that is not carried by another type of drug (religion, patriotism, oil, TV)
history of narcotica ~= history of culture
[*]intoxication: (names) a method of mental labor that is responsible for making phantoms appear --> mnemonic apparatus
“you have something in you that must be killed” ==> ambivalent stimulant/tranquilizer
body proper regains its corruptible organic status
self-medication and vitamins become the occupation of every singularity
drugs explore fractal interiorities (=/= seeking an exterior transcendental dimension)
renunciation چشم پوشی، ترک، کناره گیری، قطع علاقه
(addict = nonrenouncer)
virtual reality
cyberprojections
(Dasein's) dependency: a state in which anxiety is still bound
*mimetic poisoning* (of pharmacodependency associated with literature, as sedative, as cure, as escape, etc.) --?--> relationship to law
(our French heritage --> Flaubert: “a thinker should have neither religion nor fatherland nor even any social conviction”) *thinking = radically rupturing*
drugs forced decision upon the subject --> de Quincey
opium: the transparency upon which one could review the internal conflict of freedom (+ encounters the abyss of destructive jouissance)
war against pain
higher forms of drug
*(like any good parasite) drugs travel both inside and out of the bou[...]
(600)[...notes/clean notes.txt]%97.4[...] (in politics, cultural imaginary), to informationalize consumer objects:
◦jeans as “intelligent denim” --> “vector graphics and pixelation as there expression of your individuality” (Jack & Jones)
◦cream as “pro-retinal A nanosomes and Par-Elasty” (L'Oreal)
•
2.
laborization of life
growing sophistication of the previously simple and straightforward categories of aliveness and deadness (<== technologies since the 1970s: stem cell engineering, in vitro fertilization, genomics, virtual surgery, biomaterial engineering)
}==>
•make the range of what constitutes ‘alive’ larger and more complex
•stage the interpenetration of the machinic and the organic
(in the future it will be the) marketers as the most influential groups in re-drawing categories of existence and deciding what is animate or inanimate, natural or technical (not scientists or philosophers)
[***classical marketing strategies: positioning, communication]
==> paradoxes in consumption (for example stem cell engineered meat appears as both identical and radically different from its predecessors) --> postethical consumption models (categorized as vegetarian? how marketing re-enchant food without appeal to a myth of pastoral origin?)
--> commentary consumption acts: organic food market, natural healthcare market
3.
miniaturization of life
“fast, cheap, and out of control”
autonomous (=/= central, god-like)
}==>
•technology is no more locatable within a machine (a consciousness that envelopes the world) --> dispersed: (a logic of) technology as environment [diffused] =/= tool [discrete]
internet of things : digitally enabled objects share and respond to information
1980s --> processing (of information, microprocessor)
1990s --> networking (world wide web)
2000s --> sensing and controlling
“my consumption patterns worth so much that they underwrite my acts of consumption” -Hayles
•*cognition = a product* that emerges between the self and its environment (and does not take place exclusively on the brain) --stages--> cognition as a process
4.
complexification of life
complex (feedback loops, emergence, bifurcation) =/= complicated: accurately analysable system having a large number of component and perform sophisticated tasks
•most of the most valuable products today have virtual components (software, money, etc.) that would be unrecognizable 25 years ago
5.
automation of life
(fundamental legal principle of) ius gentium: all humans are the same in so far as they are rational human beings in possession of free will =/= 21st century neuroscientific research
}--Libet--> “free won't” : the mind exists in a climate which says yes, but it can say no
agency is outsourced to systems that increasingly invisiblize from everyday [...]
(601)[...notes/clean notes.txt]%97.7[...]
****advertising: a powerful translator of the cultural world**** & داور a central arbiter of meaning in consumer worlds (--> this is why advertising concerns me)
Barthes + Saussure + Peirce + Jacobsen --> semiotics can be regarded as one of the most comprehensive studies of sign system ~ advertisement: bundle of signs that formed finely constructed conventions ==> ‘image = text’ (its grammar:)
1. micro-level: tiny units, vectors, colors, forms (within the visual plane)
2. mid-level: human-level characteristics of gender, hairstyle, posture, facial expression, buildings, rhetorical devices in the image (such as metaphor and troping)
3. meta-level: narrative structure, mythic in nature, to see embodied in the properties and dynamics of the image the macro properties and fynamics of social world (<-- business of semiotic)
Barthes --> (new medium of) photographic advertisement = a codified structure =/= a transparent reflection of the world
-*Barthes reading of Citroen DS car
impossible newness
it appears at first sight as a superlative object صفت عالی
object which appear at first sight as completely finished present to us at once a perfection and an absence of origin, closure and a brilliance, *a transformation of life into matter*, a silence that belongs to the realm of fairy tales
*smoothness is not a property of material, but a social value*
-Christ's robe was seamless, science fiction, made of unbroken metal, phenomenology of assembling, hold together by sole virtue of their wondrous shape ==> the idea of benign nature
}--learn--> (to make) lines of connection: visual convention + religious painting, science fiction film, politics of nature (constructed over the past 2000 years of western culture) [<-- to understand this in your own work #feedback @apass]
-*Haraway
neutral images of (high-tech) science --> stock of Renaissance visual analogues ==> legitimate lineage + origin story (for technical revolutions)
(Barthes > Campbell) **what sign constructions do westerners use to tell the story of how technology comes to be present in the world?**
-*Campbell reading of Simens’ ad “builing blocks” (2005)
Simens products float into space, as naturally and as pure white snowflake falling to the earth
absence of labor ==herald==> a universe of self-organizing invisible agency
“technology = invisible force that is lighter than air, rearranging itself into whatever seems to be needed” (=/= fashioned, melted, hammered , soldered and generally forced into the natural order)
==> the agency that organizes is non-pollutant, non-disruptive, non-energetic
(from) cacophonous --to--> harmonious [<-- technology seeks its home]
sky above, supra-structure =/= [*]infrastructure: structure from below
--Simens--> [*]t[...]
(602)[...notes/clean notes.txt]%98[...]perties and dynamics of the image the macro properties and fynamics of social world (<-- business of semiotic)
Barthes --> (new medium of) photographic advertisement = a codified structure =/= a transparent reflection of the world
-*Barthes reading of Citroen DS car
impossible newness
it appears at first sight as a superlative object صفت عالی
object which appear at first sight as completely finished present to us at once a perfection and an absence of origin, closure and a brilliance, *a transformation of life into matter*, a silence that belongs to the realm of fairy tales
*smoothness is not a property of material, but a social value*
-Christ's robe was seamless, science fiction, made of unbroken metal, phenomenology of assembling, hold together by sole virtue of their wondrous shape ==> the idea of benign nature
}--learn--> (to make) lines of connection: visual convention + religious painting, science fiction film, politics of nature (constructed over the past 2000 years of western culture) [<-- to understand this in your own work #feedback @apass]
-*Haraway
neutral images of (high-tech) science --> stock of Renaissance visual analogues ==> legitimate lineage + origin story (for technical revolutions)
(Barthes > Campbell) **what sign constructions do westerners use to tell the story of how technology comes to be present in the world?**
-*Campbell reading of Simens’ ad “builing blocks” (2005)
Simens products float into space, as naturally and as pure white snowflake falling to the earth
absence of labor ==herald==> a universe of self-organizing invisible agency
“technology = invisible force that is lighter than air, rearranging itself into whatever seems to be needed” (=/= fashioned, melted, hammered , soldered and generally forced into the natural order)
==> the agency that organizes is non-pollutant, non-disruptive, non-energetic
(from) cacophonous --to--> harmonious [<-- technology seeks its home]
sky above, supra-structure =/= [*]infrastructure: structure from below
--Simens--> [*]technology: apotheosized (تکريم) by extending its self-organizing capabilities, lending it a divinity which is universal, inevitable, natural and just (Simens’ ad ==> Iron Man image)
supra-structure --> new / Star Trek
|
infrastructure --> old / planets they visit
the human body: the most depicted object in advertising
--> research tradition:
humans have more synapses for interprting face
depiction of female body
male body
sex in advertising
racial marked body
(boring questions:)
•whether advertising reflects the world or shape it
•how signs reproduce, create, normalize or subvert the often unequal power structu[...]
(603)[...notes/clean notes.txt]%98.1[...] depend on a host organism) ==>
◦something not fully under human control
◦spread through the host organicism
◦some die some become pandemic
aesthetic --affect--> politic --affect--> aesthetic --affect--> politic
#workshop make an ad for apass
advertising trend
1. information: (from) traditional forms of print & television --to--> intensification and hybridization in oblique ways + through new media (adver-gaming, twitter-piccing, virtual-worlding, Corridor Crew's product placement)
2. persuasion: [as a rhetorical force] (from) information-heavy selling --to--> dramatic persuasion
3. entertainment: communication through entertainment =/= information, persuasion
•(from) staging products in films --to--> embedding of brands so deeply into the fabric of the film's narrative as object-actors that propel the plot
(Corridor Crew's unobtrusive embedding of branded goods and services in storytelling, hybrid both staging and embedding)
brand --> creativity of consumers to create artistic output in the form of art (Star Wars world, Marina Abramovic) --advertising--> rhetorical purpose: *entertain* =/= inform (announcement), persuade, *warn*[old original function of advertising]
*to warn = to inform* [<-- 15th century advertising ==> journalism]
ever growing impetus of advertising to reproduce itself in new forms ==> different account of the evolution of new media : advertising creates new media to propagate itself (*two globally pervasive and path-changing forms of media that would not exist without advertising revenue:)
•search engine
•social networking site
(McLuhan's “medium = message” --> that we should look at the structural nature of media rather than what it contains =/=) *message = medium* (in 20th century)--> [*]advertising: species that create media in order to allow it to replicate =/= a thing that we humans create and put in media as an incidental extra to an originary agent of meaning [<-- hylomorphic understanding of advertising]
[in 20th century (task of)] advertising: to render the invisible [qualities, such as: complexity, network, information,,,] into compelling visualities (--into--> public imagination)
•(in organizational discourse) complexity: (--articulate-->) unpredictable, multi-layered, decentered, emergent, globalized (world of Homeland TV series, of apass, of ERG's website: technological + adaptable + multi-layered)
*success <== visualize the complexity of their products* [in the case of ERG: student's knowledge and the institution of university]
(Goldman's landscape of Capital -->) corporate advertising:
•visually depicts the phenomenon of globalization
•affect the cultural imaginary
•shape political sensibilities (with respect to life in high-t[...]
(604)[...notes/clean notes.txt]%98.3[...]products in films --to--> embedding of brands so deeply into the fabric of the film's narrative as object-actors that propel the plot
(Corridor Crew's unobtrusive embedding of branded goods and services in storytelling, hybrid both staging and embedding)
brand --> creativity of consumers to create artistic output in the form of art (Star Wars world, Marina Abramovic) --advertising--> rhetorical purpose: *entertain* =/= inform (announcement), persuade, *warn*[old original function of advertising]
*to warn = to inform* [<-- 15th century advertising ==> journalism]
ever growing impetus of advertising to reproduce itself in new forms ==> different account of the evolution of new media : advertising creates new media to propagate itself (*two globally pervasive and path-changing forms of media that would not exist without advertising revenue:)
•search engine
•social networking site
(McLuhan's “medium = message” --> that we should look at the structural nature of media rather than what it contains =/=) *message = medium* (in 20th century)--> [*]advertising: species that create media in order to allow it to replicate =/= a thing that we humans create and put in media as an incidental extra to an originary agent of meaning [<-- hylomorphic understanding of advertising]
[in 20th century (task of)] advertising: to render the invisible [qualities, such as: complexity, network, information,,,] into compelling visualities (--into--> public imagination)
•(in organizational discourse) complexity: (--articulate-->) unpredictable, multi-layered, decentered, emergent, globalized (world of Homeland TV series, of apass, of ERG's website: technological + adaptable + multi-layered)
*success <== visualize the complexity of their products* [in the case of ERG: student's knowledge and the institution of university]
(Goldman's landscape of Capital -->) corporate advertising:
•visually depicts the phenomenon of globalization
•affect the cultural imaginary
•shape political sensibilities (with respect to life in high-tech globalism)
amorphous phenomena (that require high-stakes visualization):
•counter-terrorism
•climate change
•
[*]advertising: an institution that organizes meaning, a visual sign system (as powerful as other systems that organize meaning: medicine, law, education,,,) [~/= apass]
--> *a form of literacy* = can be learned + lexicon + grammer (that can be fruitfully investigated)
*advertising = capitalism + aesthetic* ==Campbell==> research in advertising one of the most important research priorities in any discipline today (@apass)
...................................
***marketing = the ultimate social practice of postmodernity***
marketing practices
promotional camp[...]
(605)[...notes/clean notes.txt]%98.3[...]sumer society (marked by:)
◦pastiche: an attitude of a certain detachment (on the part of the individual) where all stylistic expressions of parody, nostalgia, and other illustrated feeling lack emotional depth and commitment
◦schizophrenia: disjointedness and discontinuity of the individual's personal identity and experience in life
--Angus--> infinite delay of *modernity: improving human lives by controlling nature
--Wilson--> expression of incoherence of contemporary urban life
postmodernity =/= authority, unity, continuity, purpose, commitment
= “modernity: era of scientific ideology ==> disillusionment, disintegration, anxiety”
--> hedonism
--> tolerance (recognition) of difference
--> metanarrative = story (that people construct to tell themselves) =Foucault= regimes of truth
=/= conformity
examples of modern metanarratives:
•bourgeois (capitalist) ideology
•marxism
/>
}--✕--> *market = new metanarrative in postmodernity*
postmodern condition:
1- [*]hyperreality: becoming real of what initially was/is a simulation/hype: simulation of imagined potential or imagined past (signifiers arbitrary linked to their original referent)
marketing: a practice that resignifies (a brand name)
tendency and willingness of the customers to prefer the simulation (for example the theme areas in city centers of an imagined pasts) =/= “real”
postmodernism is a cultural critique (=/= economic, social critique) of modernity
postmodern critique tends to rely on experiential or sensible judgement (--valued--> trusting intuition and sensing of what is practical/pragmatic based on cultural experience) =/= analysis of material evidence
****post world war II politics --> youth movement culminated in the 1960s --> institutionalization of the generational ional rebellion --> postmodernism*** ==>
•postmodern cultural critique rely on intuition + experiential sensibilities (in seeking a better world)
•postmodern consumer feels more justified in playful enjoyment of the simulation (=/= constantly seeking the somber reminders of “reality”)
hyperreality ==> “loss of history” : historical phenomena = collage with visual excitement = journalism
*voyeuristic exposure to the spectacle = cultural pastiche of the contemporary world*
--> #integration of the hollywood films (nested: music brand names become sub-spectacle within the spectacle of the film) --> (we are immersed in) an era of *metamarketing: marketing itself is marketed (becomes a prominent spectacle ---> go to Devil wears prada movie)
blurring of genres in news programs (Vox news), soap operas (), games ()
decontextualization + spectacle
the duality of ‘appearance =/= essence’ is dead in postmo[...]
(606)[...notes/clean notes.txt]%98.4[...]g scenes and images
(postmodern) transcendence of the (modernist) necessity to *understand connections*
***artists of all kinds are increasingly assuming the role of marketing institutions***
the consumers (of postmodernity) are encouraged to play the game of *image-switching* (caring mother, efficient manager, elegant partner, gourmet homemaker --each--> require a different style {labeled as consumer liberation}) =/= central character
[---> go to Deleuze and Guattari's schizophrenia of late capitalism]
disconnected from authentic self ==> (enormous potential for) creativity in manufactured representations
~~--> market becomes a pastiche
postsuburban transformation
complex interaction of high-technology production + socio-spatial configuration + spectacular shopping environment = ubiquitous shopping malls (--acquired--> postmodern theatrical character, fragmented experience of all cultures)
unrestricted ability to use signifiers [?pushed back by some emerging sensibilities of cultural appropriation, political correctness, gender policing, religious, etc.]
--> marketing competition rests on the creation of images (meanings) removed from any history, context, origin =/= excellence and sophistication in form and technique
[---> go to contemporary artists anti-excellence attitude and the celebration of failure and failing]
--> **each instance of communication becomes a spectacle**
purposefully decontextualized + rendered free floating ==> marketable product
(surrealist artists made use of this --now--> shop window designer)
Duchamp, Rauschenberg, Warhol (ready-made)
***themes of postmodern culture:
irreverence
nonconformity
noncommitment
detachment
difference
fragmentation
(paradoxically) what seems to be difference at the level of symbolic culture stems from an underlying uniformity <-- ***heterogeneity has its origins in homogeneity*** : cultures where market and marketing are less developed exhibit greater variance in both the quality and kinds of life patterns
literacy:
•in modernity --> to read + discover connections among seemingly unrelated objects ==> understanding
•in postmodernity --> watching : recognizing images (exposing oneself to innumerable images and recognize what they stand for ~ attach meaning to them) <-- this is what i did in my telegram bestiary text!
literacy in consumption culture ~/=? established nortons of education
3- [*]reversal of production & consumption
•modernist: value is created in production (meaningful) and destroyed in consumption (profane)
•postmodern: production continues during the moment of consumption, value is created during consumption: a process through which individuals define themsel[...]
(607)[...notes/clean notes.txt]%98.6[...] interaction of high-technology production + socio-spatial configuration + spectacular shopping environment = ubiquitous shopping malls (--acquired--> postmodern theatrical character, fragmented experience of all cultures)
unrestricted ability to use signifiers [?pushed back by some emerging sensibilities of cultural appropriation, political correctness, gender policing, religious, etc.]
--> marketing competition rests on the creation of images (meanings) removed from any history, context, origin =/= excellence and sophistication in form and technique
[---> go to contemporary artists anti-excellence attitude and the celebration of failure and failing]
--> **each instance of communication becomes a spectacle**
purposefully decontextualized + rendered free floating ==> marketable product
(surrealist artists made use of this --now--> shop window designer)
Duchamp, Rauschenberg, Warhol (ready-made)
***themes of postmodern culture:
irreverence
nonconformity
noncommitment
detachment
difference
fragmentation
(paradoxically) what seems to be difference at the level of symbolic culture stems from an underlying uniformity <-- ***heterogeneity has its origins in homogeneity*** : cultures where market and marketing are less developed exhibit greater variance in both the quality and kinds of life patterns
literacy:
•in modernity --> to read + discover connections among seemingly unrelated objects ==> understanding
•in postmodernity --> watching : recognizing images (exposing oneself to innumerable images and recognize what they stand for ~ attach meaning to them) <-- this is what i did in my telegram bestiary text!
literacy in consumption culture ~/=? established nortons of education
3- [*]reversal of production & consumption
•modernist: value is created in production (meaningful) and destroyed in consumption (profane)
•postmodern: production continues during the moment of consumption, value is created during consumption: a process through which individuals define themselves, status, image (=/= common) --> a social act, symbolic meaning ==> an individual with certain tastes, mentality, values (a type of humanity)
production & consumption prove to be different moments of the same cycle
•during production: producers are human beings, products are commodities
•during consumption: producers are images, products are human beings
4- [*]decentering subject
•modernist: the subject is in the pursuit of its goals, constituted in the separation of body and mind, to graduate from the *state of being* (existential) to the *state of knowing* (cognitive) : distance oneself from a pure existence of being (its context and condition) in order to develop a cognitive understanding
[...]
(608)[...notes/clean notes.txt]%98.6[...]
•
--✕--> bodies do not arrive at the same time [---> go to Sina's trans-lateness lecture performance series for Akademie der Künste der Welt 2014: being late is precisely the condition for which translation is needed + critique of universal translator]
...atmospheric qualities of the market
Ahmed's criticism of hopeful performativity [<-- in her text “not in the mood” Ahmed privileges ‘bad mood’ as the emblem of marginality --> emotional misfit]
public mood: prevailing public sentiment as to what constitutes appropriate matters for governmental attention <-- thermostatic understanding of mood
--Ahmed--> fabrication of feeling (& consumer satisfaction)
*to find = to form*
the idea of the national body acquires coherence through a systems of belief ==> separate the nation from race
•“requiring those who embody diversity to give their allegiance to its body” (for example a nation can love diversity whilst demanding that Muslim women unveil)
Marxist model of commodity fetishism --Ahmed--> feelings come to reside (magically) in objects [by cutting those objects off from a wider economy of labour and production. it is then as if fear originates with the arrival of others whose bodies become containers of our fear]
(for Ahmed) happiness: a technique of distraction (a cover-up)
--> for her: potency is in the rage
(Ahmed is too fast to celebrate lesbian ‘affect alien’ =/= heterosexual marriage)
good weather --> (showing) safety and wisdom of prediction
the idea of “your unfeeling masks a disbelief”
...................................
interesting =/= appealling --> most satisfying videos
...................................
elite consumption
country house
...................................
dirt
waste
stink
microbes
Campbell on bacteria and market
tropes that bring bacteria into the symbolic realm:
1. cuteness
2. overpopulation
3. lower classes
4. deviant sex
}--channel--> utterances that (indirectly [political discourse of establishment neoliberalism cannot address such things in direct ways]) express fantasies about:
•purity
•gender
•race
•community
•family
•pollution
•class
•disease
•sexual promiscuity (deviancy)
}<--Campbell-- symptoms of a capitalist socio-economic order --> they are found in:
◦explicit rhetoric of anti-establishment politics (the alt-right, anti-immigrant movements)
◦implicit content of the marketing material of globalized and globalizing multinationals
bacteria: symptoms of a capitalist socio-economic order --> repressed fears and fantasies about purity, gender, r[...]
(609)[...notes/clean notes.txt]%99[...] technique of distraction (a cover-up)
--> for her: potency is in the rage
(Ahmed is too fast to celebrate lesbian ‘affect alien’ =/= heterosexual marriage)
good weather --> (showing) safety and wisdom of prediction
the idea of “your unfeeling masks a disbelief”
...................................
interesting =/= appealling --> most satisfying videos
...................................
elite consumption
country house
...................................
dirt
waste
stink
microbes
Campbell on bacteria and market
tropes that bring bacteria into the symbolic realm:
1. cuteness
2. overpopulation
3. lower classes
4. deviant sex
}--channel--> utterances that (indirectly [political discourse of establishment neoliberalism cannot address such things in direct ways]) express fantasies about:
•purity
•gender
•race
•community
•family
•pollution
•class
•disease
•sexual promiscuity (deviancy)
}<--Campbell-- symptoms of a capitalist socio-economic order --> they are found in:
◦explicit rhetoric of anti-establishment politics (the alt-right, anti-immigrant movements)
◦implicit content of the marketing material of globalized and globalizing multinationals
bacteria: symptoms of a capitalist socio-economic order --> repressed fears and fantasies about purity, gender, race, community, pollution, class, sexual promiscuity <-- leveraged by antibacterial brands
from (psychoanalytical concept of) symptom --to--> sinthome
[*]symptom: repressed extrinsic ideology that must be revealed =/= [*]sinthome: a fantasy that does not dissolve when brought to light <== it structures reality intrinsically
a *psychoanalytically informed critical marketing* --> *consumer is made to trace their symptoms* (<-- the perverse effects of emancipatory revelatory critical analysis)
--Campbell--> sinthome presents a tool for analysing *fantasies that focus on the form of their expression, rather than their content*
•in the case of (fantasy takes the form of) bacteria --reveal--> (a confluence between) *the politics of community & the physiology of (auto)immunity* [--> clean and dirty]
dilemma of modern subject : how to live with the unsettling truths given to us by new sciences
•my mother about fake honey
•bacteriology ==> everything (including our very selves) is terrifyingly coated in bacteria
a moment of marketing in Joyce's Ulysses character Bloom -->
•overwhelmed by the teeming bacteria <--> ingesting a different set of cultured bacteria: wine, cheese, bread
•the city and its germs envelop and simultaneously individuate him --> ****his subjectivity can only be expr[...]
(610)[...notes/clean notes.txt]%99[...] />
***bacterial threat = biological model for a political necessity***
(familiar terrain of) hand: a vast and foreign bacterial colony
in a world of microbial resistance [in which common infections and minor injuries can kill <-- real possibility for 21st century and not a apocalyptic fantasy] --> *antibacterials carve out spaces of near-perfect security*
bacteria:
•overwhelm us
•outnumber us
•outclassify us
•exceed us
•pre-date us
}--> concealed by antibacterial discourse
good bacteria exists in the gut: their market-sanctioned place
*good bacteria: fantasy of the efficient worker*
4. deviant sex
bacterial sex
bacteria **propagate in the most ancient way : they have sex by contagion** = endosymbiosis, symbiogenesis --> ‘prolonged symbiotic associations ==> appearance of new organism’ (massive contagion that moves across phyla and lineages across biotic and abiotic spaces ~/= Darwinian natural selection)
1940s --> monomorphism: (in bacteria sex, proposing that) male and female are separate but visually indistinguishable
categories of inside/outside, host/guest, parent/child, original/copy, female/male --> organize civil life =/= bacteria
==> in advertising bacteria propagation appears “deviant” (in non-productive forms) --> antibacterials confer moral righteousness
Karin's germ management ♥
(Karin) “good germ management =/= good parenting”
(Dettol:) “good germ management = good parenting” [when a mother at home protects children from contact with the floor]
(in iran:) contact is contagion
Campbell assuming women tolerate germs more than men --> not in iran
**staging the unbacterial woman**
*body is a closed private property =/= contagion emanates from bodies that are not properly closed or private*
“community = the single biggest source of threat” (our sovereign cleanliness) --> *bacteria as other people* مجاز مرسل metonymically (not just metaphorically)
•degenerate human
•homeless man
•transvestite
•street sweeper
•
(cleanliness is always sovereign)
if ”(deep) ideology =/= (critical) thought” --then--> fantasy =/= ?
‘deviant’ mobilizes deep-seated fears and fantasies ==> images that are visually intense + build exceedingly successful brands
critical analysis can move from thinking about symptoms as indirect expressions of deep ideology (paranoia) --to--> *indirect expressinos of structurating fantasies*
(brands know that) ***fantasy =/= ideology***
•Lacan --> even when patients could articulate their symptoms it didn't seem to dissipate ==> symptom was a constitutive core of their own subjec[...]
(611)[...notes/clean notes.txt]%99.5[...]otion of pollution
cow dung is relatively pure to a Brahman priest, impure to a god
*respect <--> pollution*
•khak-e pa خاک پا (feet's dirt)
•dirt/dust as cleansing agent
•
Frazer > Robertson Smith (old testament scholar)
taboo: restriction of man's arbitrary use of natural things + supernatural penalty (--inspire--> fear + precaution) ==> rules of uncleanliness
uncleanliness -->
•supernatural danger
•spiritual state of unworthiness (christianity)
•
i have a savage explanation...
*separation*
clean = set apart = holy
“primitive =/= advanced” :
**hyper attention to the material circumstances of an act** =/= christian (rules of holiness --> motive & disposition of agent is important)
contact with corpse
contact with blood
theology: god man relationship ==> assert (a definition of) nature of human
*most thinking men in the second part of 19th century were amateur anthropologists*
--> confused dialogue between anthropology & theology
(Tylor:) the theory of progression: “civilization = gradual progress from an original state similar to that of savagery” --> the idea of general continuity of human culture [---> go to integration]
“man = long process of (cultural) evolution”
what we do & believe is fossil (petrified appendages)
•Tylor --interest--> what quaint relics can tell us about the past ==found==> folklore
•Smith --interest--> common elements in modern and primitive experience ==found==> social anthropology
Green
theory of moral progress
existence and recognition of specific duties
self-sacrifice
reverence
man = unrealized ideal of a best (God)
*religion <--> ethical values of community life* (=/= speculative thought, exotic mythology, arbitrary relationship of an individual person to supernatural power...)
...
(moralizing human society = community)
(intellectual asset)
Durkheim
fictive abstract nature of religious entities [with no material reference] (==> fluid liable contagious sacred ==> rituals of separation & demarcation)
•gold and purple style of writing (Golden Bough)
•“ethical meaning =/= magical meaning”
non-sacred magic =/=? sacred
magical belief <--> primitive hygiene
two assumptions of English nineteen century thought:
1. ethical refinement is a mark of advanced civilization
2. magic had nothing to do with morals or religion
}==Frazer==> assigned evolutionary assumptions to human culture three stages of development -->{ “magic: primitive science” --to--> “religion: priestly & political fraud” --to--> “science” }<-- H[...]
(613)[...notes/clean notes.txt]%99.8[...] nineteen century thought:
1. ethical refinement is a mark of advanced civilization
2. magic had nothing to do with morals or religion
}==Frazer==> assigned evolutionary assumptions to human culture three stages of development -->{ “magic: primitive science” --to--> “religion: priestly & political fraud” --to--> “science” }<-- Hegelian dialectic
}--✕--> wisdom and philosophic depth of primitive cultures
Babylonian + Assyrian --> “sin = material impurity” --> blood: sin-remover
(during Homer) Greek thought --> relatively free of ritual pollution
pollution concepts emerge later (expressed in classical drama)
clean and polluted --> man's destiny
(it seemed always we had a clean future)
the bad idea of *medical approach to symbolism*
comparative religion =/= medical materialism
(for example Jewish and Islamic avoidance of eating pork is explained as due to the dangers of eating pork in hot climate)
*hygienic basis* of (some) ancient rites
Moses's dietary rules ~~✕~~> enlightened public health administrator
Yoruba (cult of smallpox diety)
left hand to handle dirt
right hand to eat
(source of impurity -->) all bodily emissions ~/= eating <-- a person is in the middle state of purity
india --> ground does not act as a conductor
iran --> ground acts as a conductor
ritual pollution
ideas of dirt --Douglas-->(also) express symbolic system
European ideas of defilement:
1. dirt avoidance is a matter of hygiene or aesthetics (not religion)
2. the idea of dirt is dominated by a knowledge of pathogenic organisms (<== 19th century discovery of bacteria)
(context of) pathogemicity
(old definition of) [*]dirt: matter out of place
}==><br />
1. *where there is dirt there is system* (dirt is not an isolated event) -->{ systemic ordering & clarification of matter ==byproduct==> dirt }--> symbolism (symbolic system of purity)
2.
ominous compendium (a garbage collector)
schema: pattern-making tendency of perception
a filtering mechanism which at first only lets in sensations we know how to use
rituals of separation ==> boundaries, margins, internal links --> total structure of thought ==> pollution ideas
book of Leviticus
list of abomination:
•clean: frog,
•dirty: camel, hare, rock badger, some locusts, mouse, hippopotamus,
•?: chameleon, mole, crocodile,
eatable:
any animal with hoof
cloven-footed
chews the cud (partly digested food return to mouth for further chewing)
don't eat:
raven after their kind (in agreement with one's[...]
(614)[...notes/clean notes.txt]%99.9[...]u may eat
everything in the water that has not fins and scales is an abomination to you
whoever touches their carcass shall be unclean until the evening
__they are unclean to you__
among the swarming things that swarm upon the earth
the weasel, the mouse, the great lizard according to its kind
whoever touches them when they are dead shall be unclean until the evening
and anything upon which any of them falls when they are dead shall be unclean
every swarming thing that swarms upon the earth is an abomination; it shall not be eaten. whatever goes on its belly, and whatever goes on all fours, it whatever has many feet, will the swarming things that swarm upon the earth, you shall not eat; for they are an abomination.
}-- Douglas--> (intent is) disciplinary =/= doctrinal
...as X ... disposed to believe Y
clean animals
animals animated by other beings (superhuman, demonic, etc.)
the idea of allegorical exegesis --> “each law about forbidden foods has its deep reasons”
“cloven-hoofed animal which part their hooves : all our actions must betray proper ethical distinction and be directed towards righteousness”
“chewing the cud : memory”
old testament
•blessing: source of all good things
•withdrawal of blessing: source of all dangers
xxxxxx
[...]
(615)[...notes/clean notes.txt]%100[...]d” is an idea that exists in the human mind --> knowledge making is a not mediated activity =/= (Barad's) “direct material engagement”
•(the workshop begins with a position that believes:) knowing is a distributed practice that includes the larger material arrangement [then isn't the practice of writing insufficient?]
after the first round we can ask: what do you need (un)know to write/think that story? or, what do you need to forget/unlearn in order to be able to think/imagine that world?
another round of the workshop could be: #imagine and describe an alien world where there is no ‘mediation’ or activities that are not ‘mediated’
...................................
because of working on ajayeb, i am becoming a “definitionist,” or “definitionologist” (not in the classical sense of concept theory)
a definition i give is a local abstraction, even when it is making boundaries for a dispersed or global concept, it is still a situated knowledge. that means it might be categorical but not applicable outside this particulare niche of space and time, whether it is in a bar in a conversation with Eszter or when accessed in my hypertext
...................................
committed to the imperative of the Rig, things not to do in the pop-up book:
•use as ironic: incongruity in expectations of what is ment and what it will mean in advance
•use to symbolize: as a way of not dealing with sujet supposé savoir
•use of anamorphic gaze: a non-diffractive optical system
--> to be careful (or keep in check) with sequential palindromic notion of pop-up book, to deal with the parsable seesaw motif inherit in the pop-up book Blickmaschin
•use hylomorphic: assumes form is inscribed onto passive matter (by an agent with a design in mind)
•
(relevance should be worked) non-ironic non-symbolic non-anamorphic non-palindromic non-hylomorphic (?)
towards writing the end of apass dossier
•practices: workshops, (bow and arrow,) ajayeb.net, rigs --> pop-up book, notes, routines, excess,
•trajectory: bibliography, wonder, ongoingness, ontology,
•productions: study as artwork, reading as artwork, bottom-top approach to writing,
•findings: every research practice: must include “body image”, must include “the image of creativity” especially if you are iranian, must employ ontological attention to differential productions, must rework decompose redefine its root-metaphors, must give extensive equipment list, must trace its social connections in a wider ecology of practices, must include a critique of technology,
•moments of composition: a scene animated by some quality, or... taking place as accidents (or not)
key literature, magic wands:
1st stage:
•Richard Sennett: Flesh and Stonne --> learning about body image
•Manuel Dela[...]
(616)[...notes/midday review.txt]%7.9[...]
...................................
(Mehran Rad) on description of spring
kofr کفر <--> “nature” (tabi'at طبيعت) <---> bahar بهار <--> bot-khane بت خانه
Manuchehri: نوبهار آمد و آورد گل و یاسمنا باغ همچون تبت و راغ بسان عدنا http://ganjoor.net/manoochehri/divanm/ghaside-ghete/sh1/
Hafez: کنون که در چمن آمد گل از عدم به وجود بنفشه در قدم او نهاد سر به سجود http://ganjoor.net/hafez/ghazal/sh219/
=/= durdastha دوردستها, beyonds
donya دنیا <--> gozar گذر
-->? materialist
Nezami:
بهاری داری ازوی بر خور امروز که هر فصلی نخواهد بود نوروز
گلی کو را نبوید آدمی زاد چو هنگام خزان آید برد باد
(ruse, san'at صنعت -->) hile حیله =/= sho'bade شعبده (shab-bazi شب بازی, neyrang نیرنگ,)
lahn-haye jahan
لحنهای جهان
...................................
(feral?) table of contents
how we know that contents are tabled at all? --> inheritances of taxonomy, natural philosophies aesthetics: tamed facts
#Rigs, my ajayeb diagrams
...................................
ajayeb's histories (~ ajayeb's historically situated relational worldings) =/= societies of individuals in human-only histories (~ Euclidean figures and stories of Man)
(which network is?) a netbag for collecting up what is crucial for ongoing
ajayeb's technotheocratic geoengineering [, it “fixes” some common imaginations the “affairs of life,” and not specifically the “afterlife,” (within the {terminology ~} figural-conceptual powers of syms and material-semiotic time-space of the Indo-Greco-Arab-Turko-Persian terra taxa)]
•periods of time
•“known” life
•abode (budgah بودگاه, Wohnplatz)
•donya دنيا
-stories that focus on composition rather than intrusion
-stories that focus on ongoingness rather than game-over
(Haraway > Stengers > Latour > Margulis) Gaia, to name complex nonlinear couplings between processes that compose and sustain entwined but nonadditive subsystems as a partially cohering systemic whole
planet-transforming, historically situated, new-enough, worlding relations
(systematic stories are linked) metabolisms, articulations, coproductions
(they must also be) relational, sympoietic, consequential
myth-systems (are set-ups)
(a deadly one: “Man + Tool ==> history”)
names =/= faces (~ morphs of the same)
a thousand names of something else
(what Haraway is naming with) compound-eyed insectile and many-armed optics
winged domains
bi[...]
(617)[...notes/Ajayeb notes.txt]%19.3[...] settings, performances, sensoria, reenactments among agencies and species, creating varying stabilities, some fragile, some robust]
*account--synonymous with: description, information, list, reason, record, statement, story, sum, tale
-a contractual relationship
-giving an itemized account of recent transactions and resulting balance (of your metaphors = material-discursive apparatuses that are materializing your found empirical objects)
-accountability is always also about remaking those relations that produced your objects
-detailed explanation of money held in trust, to count, enumerate* -->{telling =? enumerating}
counting your senses
*accountability is about your ‘import’ functions (like in a programming language when you import a library of functions)
--> count: an agent of sorting that separates units or groups of a collection --> list, listed --> to have importance and worth ~-> country ---{? unexpected countries}
--0--> ‘count’ is also a word technologically tethered, origin of computing
(Kirksey > Leigh Star) to begin with the question, ‘cui bono?’ (for whose benefit?) =/= to begin with a celebration of the fact of human/nonhuman mingling
...................................
my Rigs diagrams are ‘swarms’? -a multitude of different creative agents
ajayeb.net (how can it be:) not a website but a “para-site”
•am i creating an ego (for ajayeb) in my ajayeb.net? if yes, that would be interesting how?
topos/topic of hypertext, spatial character of electronic writing
topic [from Greek ‘topos’: a place, in ancient rhetoric used to refer to commonplaces, conventional units, or methods of thought] exist in a writing space that is not only a visual surface but also a data structure in the computer --> Hypertext: “is not the writing of a place, but rather a writing with places, spatially realized topics.” (Bolter < Hubert)
-in my hypertext, which writing materials, cognitive mappings, itineraries of reading, textual stability, loops and reductions are addressed?
•in ajayeb.net the so-called url address or location bar, is itself a control panel, a graphical user interface widget; how did i come to use “?q=” : rhetorics of technologized inquiry in place before i even could think about how do I allow my objects constituted by “?”, “q” and “=” of the language and grammar of internet
•(when i uploaded my hypertext i faced immediately the big data:) google webmasters tools is my first readership, it communicates its reading with me; (did i have a desire to make the hypertext for a machine?) who/what is doing the reading (in the world of big data)? the interpretive work that is going on, in a writing and reading done by computers ==> ethical and social values
•url pased in facebook post, results into a link to فلزیاب، مطالب علمی و آموزشی / مدار فلزیاب و دس[...]
(618)[...notes/Ajayeb notes.txt]%19.6[...]ation [, also refuse to share an orientation toward certain things]
[an aesthetic question which is moral. how two of my teachers, Julia and Phil, did this?]
to get along =? to share direction
politics of good feelings
(slide between) affective and moral economies
*how feelings participate in making things (good) <--✕--> germanicity
how bodies turn toward things
[*]affect-->{
•messiness of the experiential
•unfolding of bodies into the worlds
•drama of contingency
“hap” -->{
•happening --> chance
•happiness --> stickiness
}--> contingency of what happens as something good --> *worldy question of happenings*
=/= (21st century) hard work, Aufgabe, happiness as an effect of what you do
happiness is
•intentional: directed toward objects --> phenomenological sense
•affective: contanct with objects
happiness puts us into intimate contact with things, [...] even if that something does not present itself as an object of consciousness (Ahmed) --> *coming and going of objects*
“to be affected by something is to evaluate that thing”
#my Rigs? simulate a course of action of description
•near the object?
•near sphere (<== happiness)
•core sphere
•orientation
--> practical action
•course of action
we come to have our likes, which might even establish what we are like. the bodily horizon could be redescribed as a horizon of likes. to have our likes means *certain things are gathered around us*
[what about “beyond”? =/= near-sphere Zolmat]
[*]orientation: registers the proximity of objects as well as shape what is proximate to the body
(Robin:) happiness does not have an object
(Freud:) anxiety does not have an object
=/= (Ahmed:) correspondence between objects and feelings is not any simple ~~--> proximity, “unattributed happiness”
[...] <-- ( us )"subject” --> ( ♥ )"object”
things --move--> us --make--> things ~~> ...
@Arjang, how happiness is displaced by the how of its arrival
(happiness can often recede or become anxious, when the feeling becomes an object of thought)
what it means for happiness to be thought in these terms (as an end for its own sake)
what it means for apparatus to be thought in these terms (of Agamben)
what it means for ocean to be thought in these terms (of Marialena)
in Islam, how does the good life get imagined through the proximity of objects?
[*]taste: “manifest preferences”: “practical affirmation of an inevitable difference” (Bourdieu)
history becomes second-nature ==> affects become literal ==> (we assume we experience delight be[...]
(619)[...notes/Ajayeb notes.txt]%20.6[...] they opened the Ka'ba.
John remained in the burning.
Their Sheikh in Rome alone. (Data for the christian faith.)
Then, the astonisheds with life, each one is hiding in the corner.
To assist Ka'ba, Sheikh hit it in the chest.
Devotion was in the hands of the thumb.
Enough was enough. @“You were not aware of the sheikh?! Sheikh's Ka'ba was (because of) the trip! As a disciple of Sheikh you return instead?!”
@“But Sheikh's deserted house was empty!” Open disciple of Sheikh asked.
Open the Sheikh all the time!
@“What happened to him was the center of a tiger. How much weight she came to head him? christians ‘hair to hair’ is the way of faith in him. *Love loses hair and tattoos forever. (Overall: the arrest of his obedience.) Pork watches him around the middle of the frame, although much on religion pursued our sheikh, ancient knowledge is anew.”
When disciples heard these stories, they surprised. And moan broke out on their gold.
@The disciple said “In loyalty neither male nor female, disabled men have a hundred thousand sweetheart and one day to work. If you were his friends, to Sheikh, why did not help him advanced?!”
Shame wind, was the last of this assistance.
“Could be Right and Loyal? Since its establishment are around the Sheikh's hand, around should be a closed sentence.
Should not be deliberately cut. Tarsaa was the sentence.
This is not to help and agree! You hypocrites!
Each is sweetheart to his sweetheart.
If pagan man should become the failure, can be sweetheart in the hundreds of thousands.
As was Sheikh whale on the palate, including the Name and Shame---Love the bad name of the base user! @They said an inch longer, “Previously we mentioned many times with him, Its determination to have me with him, the joys and sorrows of our soul. Sell and buy piety scandal! Boy, abolish religion and christians!
Late Sheikh worked on that vision.
He opened one by one, got centered. Because seeing Sheikh's benefit was our help, Sheikh send us return soon. We all looked back on his sentence.” Mystery story...
@After, said it disciple to companions, “If you were to work on further---but not the right place for you---in-presence is your head-to-your-feet. The right to petition, to have in advance.
Any one of the range of the Other is elevated.
When The Right restlessly see you---Sheikh's extradition.
If you avoid the Sheikh himself, what was ‘open’ from The-Right?”
When they heard spokens, of their frustration, a ton of pre-heads.
@He said, “now what profit from this shame?! There is work, soon rise up!” @“It should be our Right's portals. Pour soil in our petitions. We wear the shirt, all the papers. -In the end we all to our Sheikh.”
Including the Arabs, were leaving hidden day and night, on the right of every one[...]
(620)[...notes/sanaan full text.txt]%54.8[...]re his friends, to Sheikh, why did not help him advanced?!”
Shame wind, was the last of this assistance.
“Could be Right and Loyal? Since its establishment are around the Sheikh's hand, around should be a closed sentence.
Should not be deliberately cut. Tarsaa was the sentence.
This is not to help and agree! You hypocrites!
Each is sweetheart to his sweetheart.
If pagan man should become the failure, can be sweetheart in the hundreds of thousands.
As was Sheikh whale on the palate, including the Name and Shame---Love the bad name of the base user! @They said an inch longer, “Previously we mentioned many times with him, Its determination to have me with him, the joys and sorrows of our soul. Sell and buy piety scandal! Boy, abolish religion and christians!
Late Sheikh worked on that vision.
He opened one by one, got centered. Because seeing Sheikh's benefit was our help, Sheikh send us return soon. We all looked back on his sentence.” Mystery story...
@After, said it disciple to companions, “If you were to work on further---but not the right place for you---in-presence is your head-to-your-feet. The right to petition, to have in advance.
Any one of the range of the Other is elevated.
When The Right restlessly see you---Sheikh's extradition.
If you avoid the Sheikh himself, what was ‘open’ from The-Right?”
When they heard spokens, of their frustration, a ton of pre-heads.
@He said, “now what profit from this shame?! There is work, soon rise up!” @“It should be our Right's portals. Pour soil in our petitions. We wear the shirt, all the papers. -In the end we all to our Sheikh.”
Including the Arabs, were leaving hidden day and night, on the right of every one hundred thousand.
Sometimes the pleading shit works lamentation.
As the half-witted shepherd days, anyone official, not eating, not sleeping at night, including the half-witted.
Night's half-witted days neither bread nor water.
The people cry out “Clean!” Ferris was the hard-knock fusion. (Clan's ups and downs.) Including: wore the black of mourning.
And there, before finally boiled down the line, in pray: throw shooting target!
Half-witted henchmen cleaning after opening night,
(have gone behind his back privately.)
Wind dawn, musk times earnings.
Was discovered--on the manifest world--Mustafa came to see, like a moon, in two black hair.
On his right shade the sun. One hundred world dedicated to her hair.
He was walking and smiling.
Harvest was lost!
It is disciple who saw it from a search, “Nabiollah, stuck my hand! Guide-Moon--from whatever deity; my Sheikh was the way that we lost the view.”
Mustafa said so loud, “I got out Sheikh to the strap. Thanks to the activities of their work, with the Sheikh's tail---in advance. Among the lat[...]
(621)[...notes/sanaan full text.txt]%54.8[...]ur Sheikh.”
Including the Arabs, were leaving hidden day and night, on the right of every one hundred thousand.
Sometimes the pleading shit works lamentation.
As the half-witted shepherd days, anyone official, not eating, not sleeping at night, including the half-witted.
Night's half-witted days neither bread nor water.
The people cry out “Clean!” Ferris was the hard-knock fusion. (Clan's ups and downs.) Including: wore the black of mourning.
And there, before finally boiled down the line, in pray: throw shooting target!
Half-witted henchmen cleaning after opening night,
(have gone behind his back privately.)
Wind dawn, musk times earnings.
Was discovered--on the manifest world--Mustafa came to see, like a moon, in two black hair.
On his right shade the sun. One hundred world dedicated to her hair.
He was walking and smiling.
Harvest was lost!
It is disciple who saw it from a search, “Nabiollah, stuck my hand! Guide-Moon--from whatever deity; my Sheikh was the way that we lost the view.”
Mustafa said so loud, “I got out Sheikh to the strap. Thanks to the activities of their work, with the Sheikh's tail---in advance. Among the late Sheikh and Right, it was round a very black dust, *since a very long time.* He took the dust of the road among the darkness. However, I do not intercede night. He will publish on time. It is now the Ra dust, refused to repent. I am certain that the percentage of the universe of sin spit up a repentance off the way. The wave becomes woman, and wipes away the sin of man and woman.”
The man was intoxicatingly joy.
His roar was vibrant.
Among his companions was aware and determination of the reward that went with people weeping and demon.
As far as was Pig-Sheikh, Sheikh saw the fire---among the well-known restlessness.
The bell around the time was broken through, hats thrown together. Also addressed the christian heart.
Sheikh's companions observed him from afar--saw themselves. (He was wearing the garments of shame.)
The inability from the head to the ground.
Sometimes when the cloud bloody tears, when John's sweet fire curtains burned the shit. The regret in his body burned blood.
Secrets of the Qur'an's wisdom, were washed from head to head, including throwing remember, of ignorance and misery.
To his own, wept in prostration. Also had goals for blood-stained eyes. Embarrassment was lost in sweat.
Left in grief and joy, before he went wandering all;
The following day, thanks to John reject all,
Sheikh said that, “Having a secret, may be open before the sun is out. Infidelity arose from the meeting of Ra and faith, Roman pagan God-worship, sea wave suddenly passed out.
You want to work the intercession of the Apostle? This time thanks to the world.”
W[...]
(624)[...notes/sanaan full text.txt]%54.9[...]uda > Edouard Claparede's experiment (1907) of having a stranger rush into the classroom, do something outrageous, and then have students describe what happened --> “that the past--even of a simple event--was less a record than a sort of taxonomy. Not perceptions, but categorization of familiar types was the major function of memory”
#bambi
pigeonholing of facts
how apass as an organizations is coding for artistic research within the framework of their memory systems?
“There is no room on the [filling] form to write an essay on race identity politics.”
do we need to develop and standardize my discipline-specific nomenclature (in our research microworld) in order to name without ambiguity? --> redefinition of disciplinary boundaries --> shaping of your work so that its future practice converges on potential memory
we murder, they note
they draw from their secret[s]
infrastructure-thinking: Ajayeb Network-Making Minimum Data Set
in ajayeb's literature the very information infrastructure itself (should let be or) is in flux ==> discourses make strange connections between themselves
-in ajayeb the infrastructure assumes the position of every node --> reworked in my #Rigs
“...we are afloat in a sea of multiple, fractured causalities each demanding their own classification systems--and their own apparatus of record collection.” (Bowker)
classification (systems): a warrant and a tool for forgetting, and operating the distribution of this forgetting (in space of scientific memory.)
it tells you what to forget (for example the religious and metaphysical,) and how to forget it
[the formation (training) of artists covers up the formation (production) of artistic knowledge]
-the social story of science is excluded from the organization of the sciences, and held outside of it =/= situated knowledge
-a natural hierarchy of sciences is offered: every discipline needs to remember only a given set of facts --> each type of memory which has been distributed in space will also be sequenced in time (http://ajayeb.net/?q=imperative+of+knowing) [for example mathematics --> physics --> chemistry --> biology --> sociology] ==> formal memory system
the problem of the detective is that for him only those facts are relevant that hand him the solution of crime (~-> goal-oriented individual disposition) =/= chasing rabbits
-the detective (has to) classify away traces: the systematic and deliberate forgetting of some actions in order to better remember others
-what makes a difference?
-in sorting animals which past knowledges (--> ajayeb) are deliberatly forgotten in order to remember them as incorporated into an information infrastructure called ‘species’? -->! the classified are remembered (in the technoscience world)
(what is the) complex ecol[...]
(625)[...notes/khmarchive.txt]%66.7[...]e historical process that create uniform set of linguistic norms in iran?
in my work on ajayeb, also, perhaps i am offering a grammar to the empire---learning system thinking
dictionary --> formal codification of language
regarding my ajayeb hypertext
--✕-->? certain spelling rules, grapheme نويسه [characters A, B, ...], morpheme واژک [smallest meaningful language unit]
--✕--> what are my articulatory shortcuts? (least effort needed)
-how internet press is aiding which minor languages in their struggle against majors?
-and which standards are rising there?
-and what are the hegemonizing effect of my ajayeb hypertext on language and energy? its conservative pressures (on literary imagination) --> my concern with farsi linguistic evolution and its contaminations with other languages
what are my ajayeb hypertext contact situations?
(in my ajayeb) “?q=” =/=? searching device abstract probe head
==>? sorted into homogeneous sets
-->? abstract automata -->{ ajayeb.net ~= a valid-enough mean of transferring the *combinatorial productivity* of automaton [by different (social) dynamics] }-->? #bottom-top approach to writing
my Rigs are about:
•processes responsible for the generation of phrases and sentences
•to produce new strings =/= checking them for validity
(you cannot be not connected to) *collective assemblage* (of enunciations)
(what is my -or-) do i need an abstract machine that connects my language to the semantic and pragmatic contents of statements, to the collective assemblage?
my ajayeb: a throng (هجوم) of (neo-English-Farsi) dialects, patois, slangs, and specialized languages
my Rigs... :
•local restrictions of wach word
•the tendency of words to occur next to each other their degree of crystallization
[for my hypertext] (Zellig Harris:) the constraints or demands that words place on one another are transmitted as socially obligatory information [as physical information, the kind measured in bits, not the semantic information used in dictionary definitions.]
socially obligatory ‘information’-[as ‘physical information’ (kind measured in bits) =/= semantic information (used in dictionary definitions)] ==(transmits)==> constraints or demands that words place on one another
(my hypertext ajayeb is an) “informational niche”
[and what about the matter of ‘actual use’?]
ajayeb.net “rules”: a set of normative combinatorial constraints
recursive application of existing constraints ==> new patterns
*process of language: from optimal to obligatory*
(in respect of history: obligatory meanings of Attar, and so on)
--> in my work this flow is reversed: from obligatory (meanings of Attar or aj[...]
(626)[...notes/khmarchive.txt]%67.6[...] in their struggle against majors?
-and which standards are rising there?
-and what are the hegemonizing effect of my ajayeb hypertext on language and energy? its conservative pressures (on literary imagination) --> my concern with farsi linguistic evolution and its contaminations with other languages
what are my ajayeb hypertext contact situations?
(in my ajayeb) “?q=” =/=? searching device abstract probe head
==>? sorted into homogeneous sets
-->? abstract automata -->{ ajayeb.net ~= a valid-enough mean of transferring the *combinatorial productivity* of automaton [by different (social) dynamics] }-->? #bottom-top approach to writing
my Rigs are about:
•processes responsible for the generation of phrases and sentences
•to produce new strings =/= checking them for validity
(you cannot be not connected to) *collective assemblage* (of enunciations)
(what is my -or-) do i need an abstract machine that connects my language to the semantic and pragmatic contents of statements, to the collective assemblage?
my ajayeb: a throng (هجوم) of (neo-English-Farsi) dialects, patois, slangs, and specialized languages
my Rigs... :
•local restrictions of wach word
•the tendency of words to occur next to each other their degree of crystallization
[for my hypertext] (Zellig Harris:) the constraints or demands that words place on one another are transmitted as socially obligatory information [as physical information, the kind measured in bits, not the semantic information used in dictionary definitions.]
socially obligatory ‘information’-[as ‘physical information’ (kind measured in bits) =/= semantic information (used in dictionary definitions)] ==(transmits)==> constraints or demands that words place on one another
(my hypertext ajayeb is an) “informational niche”
[and what about the matter of ‘actual use’?]
ajayeb.net “rules”: a set of normative combinatorial constraints
recursive application of existing constraints ==> new patterns
*process of language: from optimal to obligatory*
(in respect of history: obligatory meanings of Attar, and so on)
--> in my work this flow is reversed: from obligatory (meanings of Attar or ajayeb) to optimal. that is perhaps why sometimes people say that they don't understand me or that I am wonge.
-memory is the matter of statistical fact: (core) meaning ~= “selection”
***the fate of my contribution depends on and is determined by my position in the communicative network
pidgin دست وپا شکسته ومخلوط : creative adaptations
ajayeb.net is a pidgin?
*pidginization: any process of reduction or simplification of linguistic resources {"=/=”, “=”, “==>”, “-->"}
my ajayeb [...]
(627)[...notes/khmarchive.txt]%67.6[...]jayeb, in making this hypertext, is to connect its syntactical constructions to fresh reservoirs of linguistic resources ***
with ajayeb.net i am learning to resist the hierarchical weight of “received pronunciations” and official criteria of correctness of “ajayeb”
my Rigs, equipped with “knobs”: controlling parameters whose intensity defines the dynamical state of the structure-generating process
my work on ajayeb is an inquiry (or critique) in the ways we represent the world to ourselves [--> organizing objective referents and label-concepts] <--> a homogenizing social critique?
...................................
what is gained and what is lost when “tidying up the archive” ?
...................................
[Yates]
in the ages before printing a trained memory was vitally important; and the manipulation of images in memory must always to some extent involve the psyche as a whole
** mnemotechnical side of the art is always present **
Mnemosyne, said the Greeks, is the mother of the Muses
occult memory systems <== Renaissance Hermetic tradition --?--> lullism (lullaby? Hoda) <--✕-- rhetoric tradition
the history of memory
the problems of the mental image, of the activation of images, of the grasp of reality through images
...................................
the horror of no longer remembering the reason for forgetting, or, “when the times comes for our battle, the memories'll be the armour”
Thyrza Goodeve
...................................
knowledge infrastructure
how do changes in knowledge infrastructures reinforce or redistributes authority, influence, and power? --> new ways of thinking and acting
create + share + dispute knowledge
(Facebook, Google, etc.:) vast stores [...]
(628)[...notes/khmarchive.txt]%67.7[...]اء --> موجودی است که از نظر قانونی می تواند موضوع حق قرار بگیرد
=/= شخص ناپیدا =/= hayula
[tashkhis (everyday gesture of recognition of something gheir-shakhsi) ==>? tashakhos]
(Simondon:) individuation is prior to individuals, and individuals are simply symptoms or effects of individuation --> very processual
harkat-e johari حرکت جوهریtranssubstantiation, trans-substantial movement
*harkat-e johari respects the potential for intensification [= the capacity to know, act, and fully participate in the flow of being --and--> continual intensification;] in all things (including hayula)--> Miyazaki's faceless monster's ‘act of beiong’ (is efficaciously real in a Sadrian way)--> *Sadra's great refiguration is that he formulates the ‘act of being’ itself as the most real
-Miyazaki's monster (and Attar's San'an) is moved by love, it is the energy that traverses and transforms them; it is the best thing to be moved by. before, they are, in themselves, illusory and perishing
-Miyazaki's monster episode animation expresses how substance yields to process --> خونابه اى plasmaticness of the animated line: freedom from ossification استخوانى شدن (#Rigs), the ability to dynamically assume any form (Gunning) --> change occurring واقع from within + propelled سوق from without
Sadra's matter: place of nonexistence and absence (=? hayula)
hayula: form of the natural, elemental body
in Sadra:
•the plant(‘s form) (= vegetal soul) is animal
•the animal(‘s form =? surat صورت) (= sensate substance) is human
•the human...
physical acts of perception
(a typical account:) the stronger the imaginal soul, the less distracted it is by the body, the more manifestly imaginal images will appear
fotuhat فتوحات or tazkirat تذکره is the stories of the intensity of their being, actualization, and certainty of effect
(Attar's stuff, articulate Sadra)
saryan-e vojud سریان وجود, *flow of being* (across the perceptible entities we encounter:) [the imaginal power working through them:]
•hear a person's say
•notice a weed growing
•smelling a...
•cognizing an image...
•touching a pig's nose [San'anian]
•
bodily senses can contact the divine presence, make contact, make a call (in Hafez, San'an's miscall)
•the imaginal realm is populated by singularities, every changing and infinite
•the imaginal faculty is of extreme presence, of intensification
(in this case ‘realm’ and ‘faculty’ bleed into each other's categories)
(let's get) creatively imaginal
accurate and attractive
***imagination is (definitely) not closing your eyes and drea[...]
(629)[...notes/sohrevardi notes.txt]%83.9[...]ahvani شهوانی carnal, pas-mandani پسماندنی (the one who stays, Lot's wife leaving the catastrophic city ~= mashmul-e azab مشمول عذاب) =/= salek سالک wonderer==> ba shahvat nemitavan soluk kard =/= queer mysticism
•maghak مغاک ghaar chah قعر چاه (where abe hayat is آب حیات =/= abe heyvan آب حیوان) = riazat ریاضت
from the spiritual point of view we are always at the bottom of the pit
rigid bodies
http://download.autodesk.com/global/docs/maya2014/en_us/index.html?=contextId=BULLETNODES
A rigid body is a polygonal or NURBS surface converted to an unyielding shape. Unlike conventional surfaces, rigid bodies collide rather than pass through each other during animation. To animate rigid body motion, you use fields, keys, expressions, rigid body constraints, or collisions with particles.
Maya has two kinds of rigid bodies--active and passive. An active rigid body reacts to dynamics--fields, collisions, and springs--not to keys. A passive rigid body can have active rigid bodies collide with it. You can key its Translate and Rotate attributes, but dynamics have no effect on it.
notes on The Rigid Bodies / (metaphysics of 3D)
the simulacrum / ideal / image --> Plato
mystic geometry --> Pythagoras (--> mathematization of the real, real ‘is’ math)
}--> what does it mean to perform 3D for these two thinkers?
fire simulation in Maya <--> cotton touching fire in Islamic philosophy
(<)> -->{
() manifest image --> shader/topology/raytracing
<> underlying (scientific?) image --> C++ / physics engine / object oriented programming
the mode of production in current 3D-biz creates a sort of cultural collateral or collateral culture (term by Lazzarato). 3D practices are arising as series of activities, not recognized as “work,” rather involved in defining and fixing artistic/cultural standards, tastes, norms, and strategically public opinion.
“is this real or fake?” (you have to click)
--> when the productive mediation is smashed to pieces and replaced by this question.
either it is ‘made’ or ‘real’
[structural imposibility, a double bind, ...]
}--> the image-warrior who violently asks us to choose between the visible and the invisible
( <-)--?--(-> )
...................................
the notion of “general purpose toolkit”
synthesis, patches,
environment --> media
interface --> physical
dataflow programming, rapid prototyping, indeterministic machine paradigms,
one-dimensional array of values
telemetry (duri-sanj دوری سنج)
...................................
an evangelist builds a monument
softimage monument
virtual?
movement and still[...]
(630)[...notes/notes on evangelist.txt]%85[...]br />
@Sven: what matters is the input/output, stimulus/response [--> “black-box of the beyond” (#zolmat writing)] --> transfer characteristics, data-flow, the ontology of the “internal working” : “open” exchanges inforamtion about its interactions }--> open-source is part of the tradition of anthropocene system thinking: network synthesis, system engineering, theory of the organism, evolutionary theory, thermodynamics, and world system perspective
...................................
what are the nodes of energy in interdigitalities intra-actions in human-machine relations?
***we are belonging to a set of cultures that regularly believes in the idiom of: organism =/= technology
--> this little ontological dichotomous device is doing serious worldings, making and destroying worlds
technologies of descriptive practices
technology is descriptive practice
technology: anything describable as a technology --> idiom اصطلاح
>
[title]
age of stone, and stories for computers
...................................
(#workshop in Stuttgart 11.04.2017 with Femke http://pad.constantvzw.org/p/possiblebodies.rigging)
provisional sketch for a workshop on “Rigging,” notes and nodes
on the notion and practice of Rig in CG
(CG as in “computational gesture”)
[title]
on Rigging and skinning: stories for cultivating creation and creatures of the industrial empire.
a practice in: rhetoric of technical reasoning in inorganic skeletal animacies.
•I begin with the position that believes in the essential ambiguity of technology
•let's look at some terms and notions and the ways they are enacted, practiced, and embodied, and to practice some hermeneutic fluency in phenomenological conditions in what we call character animation
KEYWORDS: soft bodies, sies, skin, skinnig, Rig, Rigging, unwrapping, fold, CG, animation, locomotion, kinectics, skeleton, mechanics, interface, technology,
...................................
Rigs are about:
-ways of arranging space, time and matter : like a sentence, that sticks words sequentially together in a certain way. Rig would be a way those elements are attached to one another in time and space.
[*] --> one-dimenisional skeletal Rigs are generally intereseting for my research, because of the specific sequential order that many forms of culture take. (for example, “tradition” is from that famility of Rigs, a string of things in a particular order and not another. [---> go to totem columns]. “language” is another one.)
◦what are the degrees of flexibilty, stretch and tention between the nodes in a Rig?
◦what a substitution in a string-Rig might change the ways that being is animated, and therefore change the meaning?
-that means: change the Rig, and y[...]
(631)[...notes/notes on evangelist.txt]%85.7[...]> this little ontological dichotomous device is doing serious worldings, making and destroying worlds
technologies of descriptive practices
technology is descriptive practice
technology: anything describable as a technology --> idiom اصطلاح
...................................
[title]
age of stone, and stories for computers
...................................
(#workshop in Stuttgart 11.04.2017 with Femke http://pad.constantvzw.org/p/possiblebodies.rigging)
provisional sketch for a workshop on “Rigging,” notes and nodes
on the notion and practice of Rig in CG
(CG as in “computational gesture”)
[title]
on Rigging and skinning: stories for cultivating creation and creatures of the industrial empire.
a practice in: rhetoric of technical reasoning in inorganic skeletal animacies.
•I begin with the position that believes in the essential ambiguity of technology
•let's look at some terms and notions and the ways they are enacted, practiced, and embodied, and to practice some hermeneutic fluency in phenomenological conditions in what we call character animation
KEYWORDS: soft bodies, skin, skinnig, Rig, Rigging, unwrapping, fold, CG, animation, locomotion, kinectics, skeleton, mechanics, interface, technology,
...................................
Rigs are about:
-ways of arranging space, time and matter : like a sentence, that sticks words sequentially together in a certain way. Rig would be a way those elements are attached to one another in time and space.
[*] --> one-dimenisional skeletal Rigs are generally intereseting for my research, because of the specific sequential order that many forms of culture take. (for example, “tradition” is from that famility of Rigs, a string of things in a particular order and not another. [---> go to totem columns]. “language” is another one.)
◦what are the degrees of flexibilty, stretch and tention between the nodes in a Rig?
◦what a substitution in a string-Rig might change the ways that being is animated, and therefore change the meaning?
-that means: change the Rig, and you will change the ways space and time are arranged
-that means: thinking about Rigs is like thinking about the language, or better: ontological commitments embedded in language. and since we are interested in materiality [that means: material human-technology relations], i would ask: what are the material objects that this language commits us to? to be more exact: what are the material objects that the language-Rig commits the CG-hacker to?
-ontological assumptions embeded in any “device” (English grammar, CG Rigs, architect's tools, a definition in language, etc.)
-Rigs are clever technological provisional constructions, (always) setup for a specific naturalization.
-Rigs articulate a[...]
(634)[...notes/notes on evangelist.txt]%85.7[...]ial work
-how elements are arranged together, how they are composed, how they are brought into relation in the space of a field, narrative, text, environment, etc
whenever you give a definition (a metaphor, a concept) and work with it, and find yourself committed to certain findings, tracings and meanings because of that: you are working with a Rig. that is to say: Rigs are definitional structures, not arguments themselves, but their conditions.
then the question would be: when do you know that it is time to dismantle a Rig? how to recognize, learn to reuse or repurpose old Rigs?
in CG the business of Rigging and Rig-making is handed to the engineering talent and point of view, it has made a pure technical problem.
skeletal, it's all about the ‘arm’
http://www.toxik.sk/img/maya2011_ya.jpg
an arm is a spaciotemporal particularity
the organisms that crafted in their bodies the subphylum vertebrata, a terrestrial technology for moving the flesh.
the images we make are made in the image of the one-with-arms
mechanical
bipedal
facial
quadrupedal
many arms and legs
spinal
surficial
hair
feather
rain Rig by محمد عبدالله
eqFUnFPcuwg
an Optimus Prime transformation Rig by Eske Yoshinob
VDrAzeNS2pk?t=28
(strictly) possible tranformational arrangements
how a being is Rigged into transformational particularities
in this sense, the question of the Rig is ontoloical, specially in a world populated by devices and techniques, interfaces and folds upon folds, constructions that do things for another constructions, Rigs that translate
kinematic equations, inverse kinematics, the math of it is called the Jacobian inverse technique
https://upload.wikimedia.org/wikipedia/commons/7/76/Arc-welding.jpg
https://upload.wikimedia.org/wikipedia/commons/2/2c/Modele_cinematique_corps_humain.svg
“In robotics, inverse kinematics makes use of the kinematics equations to determine the joint parameters that provide a desired position for each of the robot's end-effectors. Specification of the movement of a robot so that its end-effectors achieve the desired tasks is known as motion planning.”
https://en.wikipedia.org/wiki/Inverse_kinematics
{\frac {\partial p_{i}}{\partial x_{k}}}\approx {\frac {p_{i}(x_{{0,k}}+h)-p_{i}(x_{0})}{h}}
...................................
Maya's interfacial iconograhies
...................................
how do we animate quadrupeds, invertebrates, phyla, rotifera (wheel-animals), and so on; for each a mathematics must be invented in order and terms of digital computationality.
“anatomy” is always “imaginary anatomy” (in CG, comtemporary dance, medicine, love, etc.)
a skin has to deal with:<[...]
(655)[...notes/notes on evangelist.txt]%85.8[...]ons, Rigs that translate
kinematic equations, inverse kinematics, the math of it is called the Jacobian inverse technique
https://upload.wikimedia.org/wikipedia/commons/7/76/Arc-welding.jpg
https://upload.wikimedia.org/wikipedia/commons/2/2c/Modele_cinematique_corps_humain.svg
“In robotics, inverse kinematics makes use of the kinematics equations to determine the joint parameters that provide a desired position for each of the robot's end-effectors. Specification of the movement of a robot so that its end-effectors achieve the desired tasks is known as motion planning.”
https://en.wikipedia.org/wiki/Inverse_kinematics
{\frac {\partial p_{i}}{\partial x_{k}}}\approx {\frac {p_{i}(x_{{0,k}}+h)-p_{i}(x_{0})}{h}}
...................................
Maya's interfacial iconograhies
...................................
how do we animate quadrupeds, invertebrates, phyla, rotifera (wheel-animals), and so on; for each a mathematics must be invented in order and terms of digital computationality.
“anatomy” is always “imaginary anatomy” (in CG, comtemporary dance, medicine, love, etc.)
a skin has to deal with:
“Global Stiffness Structural Optimization”
Rig talks to mesh, telling it how to move, how to be.
how we evolved from jelly to skelletal? something tense, intensified in space, some flesh attached to it. how the concrete mineral came back to assert itself in the terms of bones of the organism?
(a mesh is a matrix of points in which the neighboring points only matter to eachother. mesh is the result of the study of topology in mathematical notions of space and structure, with demands of an industry interested in the representation of surface. mesh is interested by creatures that have a skin, and have stakes in tactility?)
Rig is that constructed logic or grammar that allows mesh deformation in one way and not another. made of enfolded layers of code and constraint
story of the bone
the flow of matter and energy, flow of intensification between sortal processes, organisms, and minerals.
this is about how matter is defined, in everyday CG work
how certain kinetic skeletal rigs naturalize the relationships between volume and surface and skeleton --> which is always symbolic
...................................
notes by other participants of the workshop:
http://pad.constantvzw.org/p/possiblebodies.sina.workshop
some post-workshop notes:
questions of:
•causality: how Rig-thinking can help to have a better understanding of causal relationships between the ‘moved’ and ‘mover’?
•control: how can we have a more interesting ontology of constraints that allows more interesting articulations of control---(that one-way flow of influence between the soft and the rigid)?
•pr[...]
(660)[...notes/notes on evangelist.txt]%85.9[...]ning.”
https://en.wikipedia.org/wiki/Inverse_kinematics
{\frac {\partial p_{i}}{\partial x_{k}}}\approx {\frac {p_{i}(x_{{0,k}}+h)-p_{i}(x_{0})}{h}}
...................................
Maya's interfacial iconograhies
...................................
how do we animate quadrupeds, invertebrates, phyla, rotifera (wheel-animals), and so on; for each a mathematics must be invented in order and terms of digital computationality.
“anatomy” is always “imaginary anatomy” (in CG, comtemporary dance, medicine, love, etc.)
a skin has to deal with:
“Global Stiffness Structural Optimization”
Rig talks to mesh, telling it how to move, how to be.
how we evolved from jelly to skelletal? something tense, intensified in space, some flesh attached to it. how the concrete mineral came back to assert itself in the terms of bones of the organism?
(a mesh is a matrix of points in which the neighboring points only matter to eachother. mesh is the result of the study of topology in mathematical notions of space and structure, with demands of an industry interested in the representation of surface. mesh is interested by creatures that have a skin, and have stakes in tactility?)
Rig is that constructed logic or grammar that allows mesh deformation in one way and not another. made of enfolded layers of code and constraint
story of the bone
the flow of matter and energy, flow of intensification between sortal processes, organisms, and minerals.
this is about how matter is defined, in everyday CG work
how certain kinetic skeletal rigs naturalize the relationships between volume and surface and skeleton --> which is always symbolic
...................................
notes by other participants of the workshop:
http://pad.constantvzw.org/p/possiblebodies.sina.workshop
some post-workshop notes:
questions of:
•causality: how Rig-thinking can help to have a better understanding of causal relationships between the ‘moved’ and ‘mover’?
•control: how can we have a more interesting ontology of constraints that allows more interesting articulations of control---(that one-way flow of influence between the soft and the rigid)?
•process and becoming: how the technological nature of the Rig and its relations with the image of the organism in CG can be Rigged for a different articulation of the lived-body? and to which extend the Rig can be helpfull to think about the becoming of the beings-of-the-CG (that means: hacker + 3D model)?
•identity: How within an industry such as Pixar, deeply invested in what is a feeling and affectious living characher, a whole new set of technologies and ontologies must be made and destroyed, learned and unlearned, for a different question of identity: what is a living thing? how Rig matte[...]
(661)[...notes/notes on evangelist.txt]%85.9[...]ly to skelletal? something tense, intensified in space, some flesh attached to it. how the concrete mineral came back to assert itself in the terms of bones of the organism?
(a mesh is a matrix of points in which the neighboring points only matter to eachother. mesh is the result of the study of topology in mathematical notions of space and structure, with demands of an industry interested in the representation of surface. mesh is interested by creatures that have a skin, and have stakes in tactility?)
Rig is that constructed logic or grammar that allows mesh deformation in one way and not another. made of enfolded layers of code and constraint
story of the bone
the flow of matter and energy, flow of intensification between sortal processes, organisms, and minerals.
this is about how matter is defined, in everyday CG work
how certain kinetic skeletal rigs naturalize the relationships between volume and surface and skeleton --> which is always symbolic
...................................
notes by other participants of the workshop:
http://pad.constantvzw.org/p/possiblebodies.sina.workshop
some post-workshop notes:
questions of:
•causality: how Rig-thinking can help to have a better understanding of causal relationships between the ‘moved’ and ‘mover’?
•control: how can we have a more interesting ontology of constraints that allows more interesting articulations of control---(that one-way flow of influence between the soft and the rigid)?
•process and becoming: how the technological nature of the Rig and its relations with the image of the organism in CG can be Rigged for a different articulation of the lived-body? and to which extend the Rig can be helpfull to think about the becoming of the beings-of-the-CG (that means: hacker + 3D model)?
•identity: How within an industry such as Pixar, deeply invested in what is a feeling and affectious living characher, a whole new set of technologies and ontologies must be made and destroyed, learned and unlearned, for a different question of identity: what is a living thing? how Rig matter in a world that is made of Rigs that make Rigs for beings to articulate themselves in, through, and with them? inventing and being invented by them
•model: animation = life; asking what brings us to life, makes us alive? (what we animate and what animates us)
•reading and space of the text: the practice we did with pop-up-book making, a joint page of a book when opened wide, the meaning and influence of the reading animates itself like a Rig, coming into movement, flow and inflow as the result of the muscular skeletal gesture of a “reader” who has two hands: mechanical animacies of the act of reading set in time and space by the “writer”
•which rigs rig rigs? (with Strathernian rhetorics) ---- Rig-making practices are ontological technologica[...]
(662)[...notes/notes on evangelist.txt]%85.9[...]he definition of the onject is postponed
*which differences are delayed in different 3D software applications?
(the difficulties of clean translation between them)
(when I was working as a 3D generalist I always reworked the default scence, setting up rigs to begin with...)
begining with:
•void
•camera
•light
•chaos
•soup
•turtle's back
•absolute geometry
•ornament
•
how the Latin language in software interfaces dominates the mode of thinking and conditions synthesis?
•how, for example, a Farsi inhabiter might craft a different spatial synthesis in terms of a different linguistic ontology?
[b + a = ba] =/= [آ + ب ~=> با] {a different effect}
•interface question
•phenomenological question
•in Farsi the joint attachments undergo transfiguration, different viscous relational property, adhesion refigured
what would be an interesting interface question posed to each of the 3D softwares?
one language ---{Bauhaus? De Stijl? nasta'ligh نستعلیق?}--to--> another language
...................................
painfully queer
*questions for my ajayeb's Rigs and pop-up book:
my rigs and pop-up book are descriptive concepts, that means: they obtain their meaning by reference to a particular physical apparatus ==>? a constructed cut between the object and the agencies of observation
•pop-up book: an instrument with fixed parts ==> concept of “position”
•Rigs on the other hand tries not to exclude other concepts such as “momentum” from having meaning
--> ajayeb's variables require an instrument with moveable parts for their definition (?)
*exclusions (= physical & conceptual constraints) are co-constitutive*
*objectivity (= possibility of unambiguous communication, boundry articulations) --> reference must be made to bodies in order for concepts to have meaning (?)*
•my Rigs and books are about how discursive practices are related to material phenomena
(*)reading: “text” is the interface between the matrialization of “reality” and subjectivation of “reader” --> inseparability of language and reality in ajayeb
(“We are suspended in language in such a way that we cannot say what is up and what is down, The word ‘reality’ is also a word, a word which we must learn to use correctly.” Petersen < Barad)
ajayeb's iterative processes of materialization
عجایب نامه =/= imagined and idealized human-independent reality
ajayeb's stories of historically nunhuman people
in ajayeb's descriptive intra-actions with reality, humans and language are part of the configuaration or ongoing reconfiguring of the world, that is phenomena
we cannot so easily answer where the apparatus “ends”
[...]
(671)[...notes/notes on evangelist.txt]%86.1