اما راویان اخبار و ناقلان آثار و طوطیان شکرشکن شیرین گفتار و خوشه چینان خرمن سخن دانی و صرافان سر بازار معانی و چابک سواران میدان دانش توسن خوش خرام سخن را بدینگونه به جولان در آورده اند که

popular and learned interest in monsters
(in the 16th century & 17th century Baconian scientific program: ) 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)

Aristotle, encyclopedia, God, horror, Lorraine Daston, monster, nature, science, wonder,

(Daston –> a case study of) the changing relationship between popular & learned culture

monsters began to lose their religious resonance
(from) fear ——to——> delight
(from) prodigy ——to——> wonder
(from) sermon ——to——> table-talk
(from) horrible, terrible, effrayable, espouventable ——to——> strange, wonderful, merveilleux (marvellous جالب)
(from) final cause ——to——> proximate cause (physical explanations and the natural order)
==> nature began to assume the role of an autonomous entity with a will (and sense of humour of her own) ~~> natural wonder

The Scripture sayth, before the ende
Of all thinges shall appeare,
God will wounders straunge thinges send,
As some is sene this yeare.
The selye infantes, voyde of shape,
The calues and pygges so straunge,
With other mo of suche mishape,
Declareth this worldes chaunge.

(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

earlier tradition of interest in monster:

(corrupt or) *bad animal* <== damaged relations / nature suddenly gone unfamiliar
[monster: bodies tumbled into bodies Tsing]
<== existential cultural atrophy + social entropy (destabilizing effects of non-meaning)

animal, Anna Tsing, Cinderella, damage, ecology, meaning, monster, nature, wonder,

cybernetic teratology

corrupt animal ~= wonders of bad symbioses, trans-species precarious entanglements across bodies (that are not always even constructive, and can be ugly) [=/= Cinderella: who doesn’t experience atrophy after insult upon insult]

(an ecological) monstrous consciousness

hopeful monsters
the *outcast* (in the evolving collective sensibility of naturalists)

monsters flourish in the absence of definitive sources ==> passionate crafts of imagination (omnivorous, unorthodox, compelling, , ,)

animal, category, crossing, Derrida, Mohaghegh, monster, Other, science, wonder,

monstrous consciousness

category-crossing (=/= neat categories) –> wonder ==> fortified textures of scientific experience ==mixed==> evil, beauty, complexity, forces of liberation, etc.

emblematizes the history and philosophy of the biological sciences + their relation to difference & different bodies
==>{ science = de-monstrate ~= credible witnessing ==> truth }

(the outcast {the exile, shadow, animal, contagion, machine,,,}) has no anxiety of ontological authenticity ——> they are impersonal nameless metamorphosing creatures
their game: riddle (new gambles) ~= confrontation with the unnambale ——Derrida——> means of thinking otherwise, “monster: species of nonspecies” [interest in sites of otherworldliness] ——> ‘more’ & ‘other’ [=/= ‘with’ & ‘of’]

part of the techno-fantasy (since 19th century)
1- techno-monster ——> tragic consciousness [self-realizing itself ~= 2nd-birthing to something ‘more’ and ‘other’]; everything is code to be cracked; techne =/= episteme ——> (Ihde: ) *instrumental transparency* (= denial dependency)
2- Frankensteinian ——> technology is that no one is or can stay behind the wheel
3- Ghost in the Shell ——> fantasy of leaving the body behind + desire for perfect knowledge

techne =/= episteme”: technology or tool is thought apart from (has an alterity relation) its context of involvement & referentiality

enlightenment ==> a comprehensive philosophical and scientific discourse of positioning “people of color, native australians, females, slaves (+ scaipods, cynocephali, tailed men, giants) = nearly-human =/=liberal human subject (white male)

encyclopedia ==> quality of monstrosity does not affect any real body (=/= lurk)

in the interstices between humans and apes, there was plenty of space to locate speculative or imaginary creatures: *similititudines huminis* (beast-men, monsters with human resemblances, degeneracy)

To cough with monsters – seeking a host for more-than-human histories

In the legacy of 19th century philosophy of social progress, the parasite was defined outside the law of competition. Parasite, as one of our ways of dealing-with problems, now is completely transvaluated, as one of the heritage of deconstruction. Grounded in a research on medieval bestiaries, this lecture performance questions the logic of interference, as a practice of tuning in noise, and it shares some ideas about the emerging monsters in contemporary thought. What does it mean to put the thought in direct relation with forces of the outside, as Deleuze and Guattari would suggest? What kind of other dormant, inert, ambient sonic layers are offering themselves, or ‘coughing in’ our structures of obligation? The significance of monsters, as potent and parasitic, characterized by missing transhumanist body parts, can it allow us to consider where we speak from? This lecture peruses those questions, and not so much looking for novelty in something that is impossible to systematize, nor to promise getting off the leash of controlled names.

[Martha Kenney]

(how not) render ‘wonder’ a strictly historical object(?)
[as basis for building a contemporary ethics]

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

as careful scrutiny of wonders and marvels becomes a mainstay in European intellectual life, 17th century natural philosophers began to understand *wonder, *curiosity, and *attention as cloesly aligned and mutually defining.

(why should we engage in refiguration?)
(there are always a) multitude of agencies unfolding as the world is continuously reconfigured (=/= to explain away: when multiple objects are collapsed into one.)
-“Within this dynamic world it is impossible to imagine that one single story or one narrative style can capture all of the liveliness and exuberance; ***we need to deploy multiple stories about agency. Some meticulously empirical, some imaginative. Some on the quantum scale, some on the people scale. Different agential narratives enable different ways of responding and relating.” (Kenney)

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

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

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

(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)

(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)

'ajayeb, fable, Helen Verran, Martha Kenney, monster, system, visual, wonder,

(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)

“ruse” (hileh, makr, neyrang) ——> my tool in work on ajayeb?
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)

(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

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

knowledge industry or “scientific factory”

ontic (hasti mojud-shenakhti)

interpretive cosmology

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

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

(ajayeb’s) (politics of) administering discrete objects ——-(number system)

“by experience and by affinity, some of us begin not with Pasteur, but with the monster, the outcast” (S. Leigh Star)

finding ways of “going-on together” (Verran)

Serres reminds us the beast fable tradition is as much about biomimicry as anthropomorphizing.

tracing the web of horror and delight

knowledge-making practices of other times and places

unnatural history

epistemological beast fable

and “technique of refiguration” ——> create alternative forms of knowledge

it is “practicing generous reading”

[where there is a situated perspectives there is storytelling]

storytelling as one of the consequential material practices
[storytelling is material practice]

[] Narratives, along with literary devices, tropes, figures, images and the aesthetics of language, inhabit and inform even our most reliable knowledge-making practices.

the politics technology and the politics of storytelling.