[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 by a Royal Academy and its official dictionaries, grammars, and rules of pronunciation.

Aristotle, articulation, cosmology, entity, essence, individuation, Manuel DeLanda, material, math, model, object, science, singularity, trajectory,

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

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

*metamorphosis (a mode of existence first detected in psychogenesis?) what we encounter whenever we address the manner in which existents are transformed or transform in order to subsist (zist زیست)
-defined by a certain kind of continuity and obtained by a certain type of discontinuity
-‘metamorphosis’ is about crisis, possession, alienation,
-‘metamorphosis’ sharply contrasts *cure* (~= ritual)
-allowing for installing unconscious (states,) crush, posses, bewitch, kill,
-beings with specific properties that are invisible, changeable, powerful, favorable, unfavorable
-exploration of transformations
-cosmological especialities
-seniority and extension of metamorphosical beings (of elaborations carried out by all groups in ‘metamorphosis)

alienation, being, continuity, cosmology, crisis, cure, existence, kill, Latour, metamorphosis, modesofexistence, possession, property, transformation, witch,

that which addresses the “me”, the “ego” =/=? that which allows one to resist the forces of metamorphosis

*making an ecological landscape of 'ajayeb cosmology, that means making visible the connection between beings and contact zones among animate and inanimate and nonhuman:
diamond <——> snake
fire <——> speach
fire <——> animals
wind <——> sound
cow <——> angel
water <——> light
darvishi <——> div
earth <——> Bahman
mars <——> wolf, pig
moon <——> effect of Gabriel’s wings
earth <——> woman/enmity/illusio
mountain <——> ganj
jinn <——> climate
div <——> stone
climate <——> ghiamat

(ajayebe kuh)
om-ol-jebal, ghaf: mother of mountains, all mountains link to her, earth
ecologically significant ——> holders of water and Ganj, nailed the earth, they are your cradles

(ajayebe gur)
graves —— material and ecological deaths, earth related passings
main actor: Malek al-mot (Angel of death)
ashabe kahf, ashabe raghim ——> immortality

(ajayebe khasf)
ecological disasters
——> page 150, Haman story, fire not burning Haman’s heart, an example that God has no special privilege, is not located in addition to or beyond other beings

(Mehran Rad)
andakhtan ——> andaze ——> hendese ——> mohandes =/= engineer (in English from engine)
andakhtan: to throw two things close to each other (two lovers in the bed)
=/= manjenigh ~ mechanic [two different ontologies of geometry]

(ajayebe mardom)
look at the word ‘mardom’ in Shahname and how it (dis)articles div, animal, demon, dad, janevar, etc.
‘mardom o janevar’ (——> Shahname)

(ajayebe donya)
wonders of earth(?) ——> ghul (غول), serial killer, house full of bones (horror story)
(after donya/earth [دنیا] comes immediately, ghiamat [قیامت])
donya (دنیا): the temporal world (~=? cthulhu) (-?-> material-semiotic time-space of chthulucene)
-search ‘donya’ and its semiotic network in Ferdosi and others

(ajayebe chah)
wonders of pits ——> wonders of moon (Ibn Moghafa, bringing a moon out of a pit)