وب‌لوگ

Islam and Psychoanalysis

esmail@gmail.com (esmail) — Wed, 10 Jun 2009 18:58:00 +0000

New issue: Islam and Psychoanalysis, edited by Sigi Jöttkandt and Joan Copjec (2009)

Vol 2 (2009): Islam and Psychoanalysis

Editorial

Islam and Psychoanalysis	HTML PDF
Sigi Jöttkandt, Joan Copjec	2-4

Articles

Cogito and the Subject of Arab Culture	HTML PDF
Julien Maucade	6-9

To Believe or to Interpret	HTML PDF
Jean-Michel Hirt	10-13

The Veil of Islam	HTML PDF
Fethi Benslama	14-27

Jannah	HTML PDF
Nadia Tazi	28-42

Four Discourses on Authority in Islam	HTML PDF
Christian Jambet	44-61

The Glow	HTML PDF
Fethi Benslama	62-72

Dialogues

Translations of Monotheisms	HTML PDF
Fethi Benslama, Jean-Luc Nancy	74-89

The Qur’an and the Name-of-the-Father	HTML PDF
Keith Al-Hasani	90-95

Book Reviews

Reading Backwards: Constructing God the Impossible in Psychoanalysis and the Challenge of Islam	HTML PDF
Benjamin Bishop	96-101

The Powers of the Negative: The Mathematics of Novelty	HTML PDF
Benjamin Noys	102-106

بحث شیرین وبلاگ‌های ایرانی

esmail@gmail.com (esmail) — Sat, 06 Jun 2009 03:28:00 +0000

گزارش سوم مرکز مطالعات برکمن درباره وبلاگ‌های ایرانی منتشر شد. این گزارش هیچ نکته جدیدی به جز راه‌های بازنویسی گزارش و پول در آوردن از این راه ندارد!

CGCS Research / Working Papers

esmail@gmail.com (esmail) — Thu, 28 May 2009 16:32:00 +0000

Reports and Books related to the work of CGCS
An Introduction to News Media Law and Policy in Jordan (April 2009) - English version
An Introduction to News Media Law and Policy in Jordan (April 2009) - Arabic version
Public Opinion Research in a Conflict Zone: Grassroots Diplomacy in Darfur (Fall 2008)
Researching Attitudes towards Peace and Conflict and Darfur:An analysis of a research initiative from February 2007 - October 2008 (Fall 2008)
"Public Television and Pluralistic Ideals," (with Ellen Goodman), in The Price of Plurality: Choice, Diversity and Broadcast Institutions in the Digital Age (2008)
Owning the Olympics: Narratives of the New China (Spring 2008)
Broadcasting, Voice, and Accountability: A Public Interest Approach to Policy, Law, and Regulation (Spring 2008)
The Speculative Influence of Academic Research on the Making of Communications Policy: Reflections, Recollections and Informal Perspectives (February 2008)
Comparative Analysis of International Co- And Self-Regulation in Communications Markets (2007)
2007/8 Yearbook of Global Civil Society: Communicative Power and Democracy (2007)
Towards an Understanding of Media Policy in Iraq: A Foreword and Two Reports (May 2007)
Republic of Iraq Communications and Media Commission: Policy Recommendations Concerning Broadcasting in Iraq (December 2006)
Media Matters: Perspectives on Advancing Governance & Development from the Global Forum for Media Development (2006)
Why Templates for Media Development do not work in Crisis States: Defining and understanding media development strategies in post-war and crisis states (2005)
The Federal Institute for Access to information in Mexico and a Culture of Transparency
Minority-Language Related Broadcasting and Legislation in the OSCE (February 2006)
The Enabling Environment for Free and Independent Media: Contribution to Transparent and Accountable Governance (January 2002)
Public Service Broadcasting in Transition: A Documentary Reader (November 2001)
Mapping Media Assistance (February 2001)
Restructuring the Media in Post-Conflict Societies: Four Perspectives (May 2000)
You can also visit Professor Price's Publications to get a sense of current work in development.

via global.asc.upenn.edu

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اکسودوس ایران

esmail@gmail.com (esmail) — Thu, 21 May 2009 09:32:00 +0000

دوستان عزیز 4 میلیون نفر از ایران رفته اند. این اکسدوس ایران بوده . در حمله اعراب نسبت به جمعیت این قدر آدم به هند نرفت . اما سوال من از شما این است که در میان این 4 میلیون فقط 40 نفر می توانید پیدا کنید که یک صدا داشته باشند؟ وقتی شما فاقد چنین چیزی هستید ، وقتی شما هیچ محورنظری ، عملی ، اجتماعی و فرهنگی واحد ندارید ، دیگر به ما چکار دارید؟ ما در بستر خودمان حرکت می کنیم و با تشخیص خودمان عمل می کنیم . متاسفانه ما دچار انوع و اقسام جزمیت ها در داخل و خارج هستیم و افراد حرف هایی به شخص می زنند که خودشان هم می دانند بهتان است ولی به هر حال همگی از خط اعتدال خارج شده اند و این مایه تاسف است.

via sarve.ir

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uncommon bestiary

esmail@gmail.com (esmail) — Wed, 20 May 2009 03:29:00 +0000

Uncommon Bestiary Editorial content |
view pdf

ByLuciana Parisi

Matteo Pasquinelli's book, Animal Spirits: A Bestiary of the Commons, asks us to get real about the dark, libidinal desires and living labour that underlie the 'multitude' and the commons. Review by Luciana Parisi

After the political delirium of postmodern times, this new century has seen a return to clear anti-capitalist positions reacting against the deterritorialisation of political thought. Leaving behind the ephemeral desert of the real, many have argued that political ideas must now be realised. Most recently, the crisis of value within the machine of capitalism has become yet another warning against those philosophies that offer a ‘shameful apology to capitalism'. A call to reactivate the historical specificity of the political animal is now pitting itself against cognitive capitalism's affective, creative and intellectual models of real subsumption.

During the '90s, the explosion of free software, open source and social network culture became the opportunity for a collective politics to declare autonomy from centralised media control. In the early '00s, a widespread sentiment of disillusionment towards the autonomy of such soft culture readily denounced the babble of creative capitalism. Already in the 1970s, Italian Operaismo had unveiled the emerging symptoms of such an extended ‘social factory'. The full capitalisation of Free Culture, however, has been realised by a computational meta-architecture governing everyday communication and penetrating every aspect of social relations. This is why it is now considered naïve to maintain that concepts, affects and sensations could ever remain subversive uncharted territories from the new form of communication, cognitive or immaterial capitalism. In this climate, given that all thoughts and affects are either believed to be always already (neoliberally) free or co-opted by the ingenious form of post-Fordist capitalism, the articulation of a new sense of the common has been a project shared by many radical voices.

Continue Reading at metamute.org

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Higher Education in a Web 2.0 World - Report now released!

esmail@gmail.com (esmail) — Fri, 15 May 2009 09:05:00 +0000

The Committee's final report, published at 00.01 on 12 May, is available below as a PDF file. (You need Adobe Acrobat Reader (free from here) or similar application to view PDF files)

There is also an accompanying Podcast (MP3 format), and a transcription of this (Word .DOC format)

Hard copies of the report can be obtained by completing the request at http://survey.jisc.ac.uk/heweb20

The Final Report

Press Release 12/05/09

Podcast

Podcast Transcription

via clex.org.uk

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Bochegova on Bakhtin

esmail@gmail.com (esmail) — Mon, 11 May 2009 18:05:00 +0000

Natalya Nikolaevna Bochegova gave a talk titled "Bakhtin's Philosophy of the Humanities" as part of the Main Hall Forum lecture series Monday, April 27. Bochegova is dean of the faculty of philology at Kurgan State University in Russia. Her lecture discussed Russian philosopher and literary critic Mikhail Bakhtin and his contributions to 20th-century literary theory in Russia and in the West.
Perhaps best known for his work with the novels of Fyodor Dostoevsky, Bakhtin published "Problems of Dostoevsky's Poetics" shortly before his arrest in 1929. Like many of his Russian contemporaries in the 1920s and '30s, Bakhtin was sent into exile following his dubious arrest for political crimes. Accused of participating in the underground workings of the Russian Orthodox Church - an essentially illegal organization under Communist rule - Bakhtin was sent to serve time in remote Kazakhstan.
While in exile, Bochegova explained, Bakhtin continued to write and, in keeping with a Russian phenomenon that emerged under Stalin's purges, managed to form a kind of scholarly network with other intellectuals in exile. During those six years, and following the amputation of his leg - after which Bakhtin's productivity apparently improved significantly - he wrote the dissertation that would become "Rabelais and His World," in which Bakhtin would introduce his idea of the "carnivalesque" in literature.
Focusing on a medieval festival called the Feast of Fools and the 16th-century French writer François Rabelais, Bakhtin found a culture of laughter and parody that makes for what Bochegova called a "coded resistance" - parody that becomes something subversive within the context of literature.
In closing, Bochegova discussed the carnivalesque in relation to Bakhtin's concept of literary discourse. She described Bakhtin's use of the term "polyphony" to mean a continuous and changing relationship between author, text and reader, which Bakhtin called "polyphony" because of the multiple and alternating voices in the "conversation" that is always taking place in literature.
Said Bochegova: "Literature is highly dependent on time and place," yet it can transcend the context in which it is written, becoming "fuller and richer" to a different audience. Ideas like these were embraced by post-structuralists and by the French feminist movement some thirty years later in the 1970s, and they sound familiar now. Bakhtin's legacy lives on in the annals of Russian literary history and in the papers of pretentious humanities students around the world.

via www.lawrentian.com/media/storage/paper409/news/2009/05/01/Features/Bochegova.On.Bakhtin-3731951.shtml">media.lawrentian.com

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بازگشت زندگی

esmail@gmail.com (esmail) — Sat, 09 May 2009 14:31:00 +0000

     اين تصوير امروز بر روي درگاه تارنماي معتبر نشنال جيوگرافيك قرار گرفته و در شمار 5 تصوير برتر هفته جاي دارد. تصويري كه روزگار 17 ارديبهشت (7 مي) 1388 سرزمين سوخته‌اي را در استراليا نشان مي‌دهد كه كمتر از سه ماه پيش (9 فوريه 2009) اينچنين در آتش سوخت و با خود جان 173 انسان را هم گرفت و بيش از دو هزار خانه را سوزاند ... اما امروز دوباره دارد مي‌رويد و تو مي‌تواني شوق رويش دوباره و برق آن رنگ سبز دوست‌داشتني را باز هم بر خاكستر آن زمين نفرين شده ببيني و اوج بكشي ... اگر كه يادت باشد، زندگي همواره و در سخت‌ترين شرايط كوره‌راه‌هايي از اميد دارد تا به آدم‌هاي مثبت‌انديشش ارايه دهد ...
      و البته اين تصوير مي‌تواند همچنان حامل پيام‌هاي بيشتري هم باشد:
اين كه هرگز گمان مبريد كه به انتها رسيده‌ايد؛ حتا اگر در تيره‌‌ترين يا كسل‌كننده‌ترين دوران زندگي‌تان قرار گرفته‌ايد ...
اين كه زندگي بسيار مهربان‌تر از آن چيزي است كه گمان مي‌كنيد؛ به شرط آن كه آن مهرباني را باور كنيد ...
اين كه هميشه مي‌توان از دل سياه‌ترين و سوزان‌ترين رخدادها، ترترين احساسات انساني را درك كرد و آفريد ...
اين كه مزه‌ي گس و استثنايي حيات را نمي‌توان و نبايد با هيچ مزه‌ي ديگري برابر دانست ...
اين كه رويش دوباره‌ي عشق مي‌تواند در هر سرزمين خاكستري و در پس هر آتش سوزاندني شكل بگيرد ...
     فقط كافي است نگاه‌مان را عادت ندهيم به بد ديدن!

و يادمان بماند كه:
مردي كه كوه را از ميان برداشت، همان مردي بود كه شروع به برداشتن سنگريزه‌ها كرده بود!
                                                                                                                    همين.

via مهار بیابان زدایی

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U B U W E B - Film & Video: Guy Debord - Society of the Spectacle

esmail@gmail.com (esmail) — Sat, 09 May 2009 02:35:00 +0000

Guy Debord (1931-1994)

Back to Guy Debord on UbuWeb Film

Society of the Spectacle, Part 2, 1973

For a complete translation of the soundtrack of Spectacle by Ken Knabb click here
Subtitles by Keith Sanborn

via ubu.com

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Schizoanalysis in Practice « Larval Subjects .

esmail@gmail.com (esmail) — Thu, 07 May 2009 20:31:00 +0000

I came across this article by Eugene Holland when looking for examples of schizoanalysis in practice for the reading group I participate in. As always, Holland’s writing is exceptionally clear and illuminating. The article is of special interest for the productive and congenial relations it draws between Lacanian psychoanalysis and Deleuze and Guattari’s work with Marx and historical modes of analysis. Well worth the read.

via larvalsubjects.wordpress.com

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Grupp Quantum Deleuze

esmail@gmail.com (esmail) — Thu, 07 May 2009 18:37:00 +0000

Deleuzian Platonism is Quantum Reality

Jeffrey Grupp

Introduction: Deleuzian Platonic Dualism

My goal in this article is to show how Giles Deleuze’s philosophy of platonism (or, as some philosophers may put it, inverse platonism) in Difference and Repetition describes reality in a way that is strikingly similar to the way reality has been discovered to be in the empirical science of quantum mechanics.

via abstractatom.com

Continue reading at the link above.

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The End of Theory: The Data Deluge Makes the Scientific Method Obsolete!

esmail@gmail.com (esmail) — Thu, 07 May 2009 08:42:00 +0000

This is a world where massive amounts of data and applied mathematics replace every other tool that might be brought to bear. Out with every theory of human behavior, from linguistics to sociology. Forget taxonomy, ontology, and psychology. Who knows why people do what they do? The point is they do it, and we can track and measure it with unprecedented fidelity. With enough data, the numbers speak for themselves.

via wired.com

دارم فصل داده کاوی رو می نویسم. روش جالبیه. ادعا دارند که دیگه همه چیز می تونه تحت نظارت باشه. خواهش می کنم کسی حرف نزنه. بزارین همین طوری فکر کنن

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Variations « Tammy Lu

esmail@gmail.com (esmail) — Thu, 07 May 2009 03:13:00 +0000

Taylor Adkins’s translation of François Laruelle’s Dictionary of Non-Philosophy [PDF].
By Nick Srnicek, Ben Woodard, and Taylor Adkins of Speculative Heresy.

via tammylu.wordpress.com

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بار سنگین باختین بر دوش رمان

esmail@gmail.com (esmail) — Thu, 07 May 2009 02:22:00 +0000

بار سنگین باختین بر دوش رمان

اندیشه - گزارشی از نشست نقد و بررسی کتاب «تخیل مکالمه‌ای» در شهر کتاب مرکزی

رضا محبی: در ادامه سلسله‌نشست‌های شهر کتاب، در فرهنگستان زبان و ادب فارسی کتاب «تخیل مکالمه‌ای» با عنوان فرعی جستارهایی درباره رمان نوشته میخائیل باختین با ترجمه رؤیا پورآذر نقد و بررسی شد. در این جلسه رؤیا پورآذر مترجم اثر، فرزان سجودی و امیرعلی نجومیان سخنرانی کردند. باختین یکی از تأثیرگذارترین افراد در حوزه نقد ادبی است. وی متولد سال 1895 در روسیه است و در سال 1975 هم با دنیا وداع می‌کند. تودوروف یکی از نویسندگانی است که از باختین بسیار تأثیر گرفته و او را بهترین نظریه‌پرداز قرن بیستم دانسته است. دهه هفتاد دوران شهرت اوست؛ «سودای مکالمه، خنده، آزادی»، «رابله» و «داستایوفسکی» از مهم‌ترین آثار اوست. «تخیل مکالمه‌ای» دومین کتاب ترجمه شده از باختین است که در اواخر سال گذشته توسط نشر نی چاپ شده است.

رؤیا پورآذر، مترجم این اثر که دارای مدرک کارشناسی ارشد ادبیات انگلیسی و ادبیات نمایشی است، اولین سخنران جلسه بود. وی در ابتدای جلسه به معرفی اثر پرداخت: «تخیل مکالمه‌ای» شامل 4 مقاله است: «حماسه و رمان»، «پیشینه گفتمان رمان‌گرا»، «پیوستارهای زمانی و مکانی» و «گفتمان در رمان». در مقاله اول هدف باختین پیداکردن روش‌شناسی مطالعه رمان است و نه پیداکردن وجه تمایز رمان و حماسه، باختین در این مقاله به حماسه به صورت یک گذشته مطلق و آرمانی می‌نگرد. در مقاله دوم باختین رمان را به دلیل اینکه درآن امکان خلق مکالمه است بهترین گونه ژانر ادبی دانسته و تمایز شبه رمان با گفتمان‌های دیگر را بیان کرده است و گفته است تفاوت رمان با دیگر انواع ادبی در جنس و فضای گفتمان آن است.»

پورآذر همچنین در ادامه سخنانش به تشریح بیشتری از اثر پرداخت و توضیحاتی را در خصوص آن بیان کرد «نویسنده در مقاله سوم که بخش اعظم کتاب است پیوستارهای زمانی و مکانی را به عنوان ابزاری برای بررسی متون ادبی معرفی کرده و به 10 نمونه از این پیوستارها اشاره کرده است در واقع در این بخش گفته می‌شود که پیوستارهای زمانی ومکانی هر نویسنده پیوستارهای حاکم بر اثر اوست. البته باختین این هشدار را هم می‌دهد که پیوستارها برای همه مقولات قابل استفاده نیست و برای مقوله‌ای مثل ریاضی کاربرد ندارد.»

وی در پایان گفت: باختین در بخش آخر کتاب تعریف جامعی از رمان ارائه می‌دهد و این موضوع را مطرح می‌کند که در رمان انگاره‌های زبانی که در یک مکالمه حضور دارند وجود دارد در واقع در رمان چندین صدا وجود دارد که نویسنده وظیفه دارد در اثرش صدای یکی را ضعیف و صدای دیگری را قوی کند.

دومین سخنران این مراسم فرزان سجودی به شرح نقطه تمایز باختین با سوسور پرداخته و در این خصوص گفت: باختین بنیان‌گذار زبان‌شناسی اجتماعی و سوسور بنیان‌گذار زبان‌شناسی ساخت‌گراست. باختین در حوزه نقد ادبی فرد بسیار تأثیرگذاری است اما در جامعه ما خیلی مورد توجه قرار نگرفته است و دلیلش هم شاید زبان روسی وی است.

سجودی با اشاره به مقاله اول (حماسه و رمان) گفت: به نظر من در این مقاله بحث فراتر از تمایز است و بیشتر بحث در مورد دفاع از دموکراسی است چون وقتی مطرح می‌کند که حماسه گذشته مطلق است یعنی آن را آرمانی و اسطوره‌ای دیده و بی‌زمان دانسته است. باختین در مقاله دوم در ادامه مقاله اولش می‌گوید: «وقتی حماسه آرمانی باشد یعنی ما خودمان را با فاصله از آن می‌بینیم و نقد من هم به همین فاصله است که در این فضا گفتمان تک‌صدایی و رعب‌آور حاکم است. در حالی که من فکر می‌کنم رمان هم هر چه بیشتر جا بیفتد استعداد حماسی شدن پیدا می‌کند.»

سجودی در پایان گفت: در واقع باختین رمان را کامل دانسته اما بنده معتقدم که رمان هم از آنجا که دائم در حال شدن است و جریان دارد ناقص است و گویی با توجه به بحث‌های باختین رمان در جامعه امروز دوره بلوغ خود را تجربه می‌کند.

آخرین سخنران این مراسم امیرعلی نجومیان زبان‌شناس و استاد دانشگاه بهشتی بود و نظرش را در خصوص این اثر بیان کرد. «به نظرم ترجمه این اثر بسیار خوب و رسا بود چون تا الان در این حوزه کمتر کاری را خواندم که این‌چنین رسا باشد و از خواندن آن لذت ببرم.»

وی سپس از ناشر کتاب گله کرد و گفت: البته یک بی‌دقتی در این اثر شده که به مسئله چاپ آن مربوط است و آن هم از قلم افتادن نام نویسنده مقدمه یعنی «مایکل هالکوئست» است چون وی از بزرگترین باختین‌شناسان دانشگاه ییل است. «خوانندگان این اثر پیش از خواندن «تخیل مکالمه‌ای» لازم است «داستایوفسکی» را خوانده باشند تا اثر را بهتر متوجه شوند. به نظرم باختین اندیشمند چند وجهی است چون هم فیلسوف است هم زبان‌شناس و هم نظریه‌پرداز ادبی و سیاسی.

مهم‌ترین نظریه باختین نظریه «مکالمه»‌اش است چون اگر این نظریه‌اش را بشناسیم بقیه آثار او هم متوجه می‌شویم. باختین مکالمه را یک فرآیند سه مرحله‌ای معرفی کرده وگفته: مکالمه از فرستنده به گیرنده می‌رسد اما اساس مکالمه مرحله سوم آن یعنی رابطه فرستنده و گیرنده است؛ در واقع مکالمه عمل فرستنده و گیرنده نیست بلکه رابطه آنها است.»

نجومیان در ادامه درباره نظر باختین در خصوص رمان سخن گفت و رمان را از نگاه باختین، آن گونه ادبی دانست که مکالمه در آن بهترین شکل را دارد به عبارتی بهترین گونه مکالمه را در رمان می‌‌یابیم. «بنده معتقدم تعریف باختین از رمان با تعریفی که در ذهن ماست خیلی متفاوت است در واقع فکر می‌کنم باختین خودش هم در نظریه‌هایش دچار تناقض شده است چون اگر قرار باشد هر نوشته چند صدایی را رمان بدانیم هر چیزی مثل شعر و نمایشنامه هم می‌تواند رمان باشد و این صحیح نیست.»

نجومیان در پایان گفت: به نظرم باختین نمی‌تواند جوابگوی ژانر رمان باشد چون در نظریاتش تضاد و تناقض زیاد است و با اینکه برای رمان اصالت قائل است اما با سایر دیدگاه‌هایش جور در نمی‌آید و ما نمی‌توانیم حرف‌های او را به عنوان نقد رمان قبول کنیم چون بیشتر شبیه نقد سیاسی و اجتماعی است. در نهایت اینکه باختین باری بر روی رمان می‌گذارد که سنگین‌تر از تحمل رمان است.

via khabaronline.ir

Posted via web from eY

Alain Badiou - The Meaning of Sarkozy

esmail@gmail.com (esmail) — Thu, 07 May 2009 02:15:00 +0000

Verso Books | Amazon | Download

When Nicolas Sarkozy was elected President of the France in 2007, the world was shocked. Could this out and out right-winger really be the new leader of the Republic? Alain Badiou, in this sharp and focused intervention, claims that, in and of itself, the election of Nicolas Sarkozy as President is not an event, nor is it the cause for wringing of hands and gnashing of teeth. To understand the significance of ‘Sarkozy’, we have to look behind the insignificance and vulgarity of the figure and ask what he represents, namely a reactionary tradition which goes back to the early nineteenth century. To escape from the ambience of depression and fear that currently envelops the Left, Badiou casts aside the slavish worship of electoral democracy and maps out a communist hypothesis that can lay the basis for emancipatory politics in the twenty-first century.

via mariborchan.wordpress.com

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The Earth is a Satellite of the Moon

esmail@gmail.com (esmail) — Wed, 06 May 2009 18:55:00 +0000

The Earth is a Satellite of the Moon
Leonel Rugama

Apollo 2 cost more than Apollo 1
Apollo 1 cost plenty

Apollo 3 cost more than Apollo 2
Apollo 2 cost more than Apollo 1
Apollo 1 cost plenty

Apollo 4 cost more than Apollo 3
Apollo 3 cost more than Apollo 2
Apollo 2 cost more than Apollo 1
Apollo 1 cost plenty

Apollo 8 cost a fortune, but no one minded
because the astronauts were Protestant
they read the Bible from the moon
astounding and delighting every Christian
and on their return Pope Paul VI gave them his blessing.

Apollo 9 cost more than all these put together
including Apollo 1 which cost plenty.

The great-grandparents of the people of Acahualinca were less
        hungry than the grandparents.
The great-grandparents died of hunger.
The grandparents of the people of Acahualinca were less
        hungry than the parents.
The grandparents died of hunger.
The parents of the people of Acahualinca were less
        hungry than the children of the people there.
The parents died of hunger.
The people of Acahualinca are less hungry then the children
        of the people there.
The children of the people of Acahaulinca, because of hunger,
        are not born
they hunger to be born, only to die of hunger.
Blessed are the poor for they shall inherit the moon.

translation: Sara Miles, Richard Schaaf & Nancy Weisberg
from: Poetry Like Bread, Curbstone Press, 1994

via 3quarksdaily.com

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Tativille: What is Cinema? More than Cinema: The Ontological Discourse of Abbas Kiarostami's Through the Olive Trees (1994)

esmail@gmail.com (esmail) — Wed, 06 May 2009 16:25:00 +0000

via tativille.blogspot.com

Posted via web from eY

تشکر از عمو فیلترباف

esmail@gmail.com (esmail) — Wed, 29 Apr 2009 08:36:00 +0000

دوستان خبر می‌دهند که این وبلاگ دیگر فیلتر نیست.
کاش برای تشکر از عموفیلترباف هم که شده، می‌شد روی این فیلترها یک گل کاشت.

دریافت کتاب ماشین‌های ابسترکت

esmail@gmail.com (esmail) — Tue, 28 Apr 2009 19:25:00 +0000

کتاب ماشین‌های ابسترکت؛ ساموئل بکت و فلسفه بعد از دلوز و گتاری رو گذاشتم توی گروه سندباد.

خواستید پیش از دانلود ورق بزنید برید اینجا:

Abstract Machines: Samuel Beckett and Philosophy after Deleuze and Guattari.

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THE SYMPTOM 10 » Interview withJacques Derrida by Jean-Luc Nancy

esmail@gmail.com (esmail) — Mon, 27 Apr 2009 03:39:00 +0000

Check out this interview I found at lacan.com

Posted via web from eY

mentalities behind the principalist filtering robots

esmail@gmail.com (esmail) — Fri, 24 Apr 2009 10:19:00 +0000

Yes my blog is extensively filtered by the majority of ISPs in Iran.

The screen says to send an email to filter@dci.ir if there are any objections.

The answer to email is generated by a robot in "pinglish" (Persian language with English letters) together with an English translation:

Ba salam, nameie shoma dariaft gardid va dar asrae vaght be an residegi
khahad shod. (in matn be sourate automatic ersal gardideh ast.)

Your email has been received and will be revised soon. (This is an
autoresponder message)

These are significant signs revealing much about the mentalities behind.

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نقد تخیل مکالمه‌ای باختین

esmail@gmail.com (esmail) — Thu, 23 Apr 2009 19:32:00 +0000

باختین از اندیشمندان برجسته قرن بیستم است که افکارش برخی از لحظات تاریخ جهان را بازتاب می‌دهد. بر اساس نظرهای باختین، هویت رمان در گرو تن ندادن به قوانین منجمد و خشک ادبی است. آرای باختین درباره رمان تاثیر فراوانی در نقد و نظریه ادبی معاصر داشته است.
به تازگی کتاب «تخیل مکالمه‌ای، جستارهایی درباره رمان» نوشته میخاییل باختین با ترجمه رویا پورآذر و به همت نشر نی منتشر شده است.
نشست هفتگی شهرکتاب در روز سه‌شنبه هشتم اردیبهشت ساعت ۱۷ به نقد و بررسی این کتاب اختصاص دارد که با حضور فرزان سجودی، امیرعلی نجومیان و رویا پورآذر برگزار می‌شود.

حاشیه: فیل کله خشک همچنان بر این وبلاگ نشسته است. سوت و شیپور فایده ندارد. ایمیل را گذاشته اند روی «اتو رسپوندر»، رفته اند بلکه با پول قرارداد یک بنزی چیزی بخرند.

فیلی تر که بر این وبلاگ نشسته است

esmail@gmail.com (esmail) — Wed, 22 Apr 2009 10:39:00 +0000

بله بر وبلاگ اصلی من، http://yazdanpour.blogspot.com یک فیل خشک نشسته است.
دارم سوت می زنم بلکه بپرد و با خودم فکر می کنم من اگر سوت زدن می دانستم که وبلاگ نداشتم. این نیز بگذرد

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Poetic Technologies

esmail@gmail.com (esmail) — Fri, 20 Mar 2009 00:17:00 +0000

I am in a bus on the way to Mashhad for Nowrooz family reunion and am
writing to several blogs and social network nodes I have already
registered.
This post is published in the following locations:
http://esmail.posterous.com (the disseminating agent)
http://yazdanpour.blogspot.com (desertified but existing)
My facebook page (search for my name)
http://twitter.com/yazdanpour
http://yznpr.tumblr.com
and a few other locations I cannot remember.
Technology, I am telling friends, is starting to become poetic. 18
years ago, in the same situation, in٠abus I mean, I was unable to
finish reading Hamlet because it was dark and now it is possible to
publish at 3:42 AM in the middle of a desert.

p.s. Leave a twitter message for @yazdanpour and I receive it by sms.

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fear of fear

esmail@gmail.com (esmail) — Wed, 04 Mar 2009 08:37:00 +0000

Review: The meaning of Sarkozy | World news | The Observer
by Rafael Behr

So what does Sarkozy stand for now? What, for that matter, does Gordon Brown stand for? Or David Cameron? Their strategies, their movements, their rhetoric, were all variations on a theme of liberal, free-market capitalism. Suddenly the music stopped and, like children in a party game, they were caught striking meaningless poses.

That is what western politics has always looked like to Alain Badiou. The eminent French philosopher is not tuned into the music of liberal democracy. He refuses to accept any of the premises of what he calls "parliamentary cretinism", preferring to judge politicians by their proximity to the absolute moral truth contained in "the communist hypothesis". On those terms, it isn't surprising that he finds the current French president deficient. In The Meaning of Sarkozy, the first English translation of Badiou's angry meditations after the election, the author can hardly bear to write his subject's name, referring to him mostly as "the Rat Man".

In Britain, this brand of ultra-leftism rarely leaves the university campus. But in some quartiers of Paris, Badiou is practically a celebrity. Salons erupted with feverish chatter when The Meaning of Sarkozy was first published. So when he quotes Mao approvingly and equivocates over the rights and wrongs of the Cultural Revolution, it is hard not to feel a certain pride in workaday Anglo-Saxon empiricism, which inoculates us against the tyranny of pure political abstraction. Badiou erects a huge theoretical edifice, heaping abstract nouns on top of each other, unhindered by any apparent obligation to cite data in support of his views. He thinks, therefore it is.

Yet the book is strangely compelling. Badiou is a serious philosopher, literary critic and dramatist. While the destination of his intellectual march is borderline Bolshevik, he makes some sensible observations about conservatism along the way. And since Britain's next prime minister is probably going to be a conservative, it is bracing to see that ideology assailed with such passion. After all, no one in the Labour party is doing the job.

So what is the meaning of Sarkozy? In Badiou's analysis, the conservative proposition in the election was basically fear. Sarkozy conjured a spectre of social breakdown and moral decline, playing on public concerns about crime and immigration. He had already cultivated a reputation as a hard man as interior minister under President Jacques Chirac and famously responded to race riots in Paris suburbs in 2005 with a promise to "hose the scum" off the streets.

That message was refined, in the presidential campaign, into a more nuanced promise of purgative change: a return to traditional social values and a "rupture" from social malaise, for which, Sarkozy implied, the left, with its fetish for all things anti-establishment, was to blame.

And how did the left respond? Demoralised and infiltrated by free market ideas, the Socialists, lead by Ségolène Royale, could only muster an appeal to fear of a different kind: that the right would tear away what few protections the state still offered against the ravages of a sink-or-swim capitalist economy. Badiou scorns this proposition as a vacuous derivation of Sarkozy's fear-mongering. He calls it fear of fear.

In such circumstances, the act of voting, he says, is senseless complicity in corruption. The lesser of two evils is still evil. He is particularly disgusted by the idea that popular consultation is supposed to bestow moral legitimacy on the winner. He deconstructs, with languid, sarcastic ferocity, the notion that "France chose Sarkozy". Which France? On whose terms did it choose?
Badiou's proposition is that rather than vote, the individual should reject all conventional political parameters and anchor himself to a transcendent truth proposition. By that, he means an idea - artistic, social, political - that does not depend on the surrounding commercial or cultural climate to give it meaning, and that expresses in some way the collective will of humanity to advance towards its ultimate emancipation. (If that sounds abstract, consider a fragment of the prose Badiou uses to develop the thesis: "In this way, we construct, in the temporality of opinion, a different duration, distinct from that which we have been driven into by the symbolisation of the state.") In other words, any belief that reinforces the capitalist status quo is morally suspect.

Badiou strives to distinguish his notion of communism from the one that rather conspicuously failed in the 20th century. But it is hard to escape the impression of an ageing class warrior - Badiou is 72 - railing against the waning of his own strength. He is the quintessential soixante-huitard - a veteran of the revolution manque in Paris in May 1968 - who, after climbing down from the barricade, forged a comfortable career teaching successive generations about the moral bankruptcy of the bourgeois state from inside bourgeois, state-funded universities.

No wonder he despises Sarkozy. The "bling bling" president with the pop star wife, who has actively positioned himself as a scourge of all that May 1968 represents in France, is Badiou's existential enemy. He sees Sarkozy as the embodiment of a strain of moral cowardice in French politics, in which the defining moment was the installation of Marshal Pétain as head of the pro-Nazi collaborationist government. For Badiou, Sarkozy is a symbol of "transcendent Pétainism".

This is a very French piece of political venom and many of Badiou's arguments don't apply in Britain. Still, there are motifs that resonate sharply on this side of the Channel. His account of the intellectual flaccidity of the French Socialist party - its fear-of-fear agenda - feels like a summary of Labour's next manifesto, while his attack on Sarkozy's promise of social renewal also applies to the "broken society" theme on which David Cameron campaigns.

Cameron has gone out of his way to avoid sounding authoritarian on social issues (remember the hug-a-hoodie phase?), but he shares with Sarkozy a kind of conservative moralism disguised as social radicalism. The underlying argument, familiar from any number of Daily Mail editorials, goes as follows: politically, the left is obsessed with state power; culturally, it indulges moral permissiveness. As state intervention increases, it creates welfare dependency, corroding individuals' self-reliance and allowing social bonds, such as the traditional family, to atrophy. Meanwhile, absolute moral authority is replaced by cultural relativism and, in the British version, "political correctness".

This argument, suggests Badiou, is a device to woo bourgeois voters, whose two greatest fears are crime and loss of wealth. It would not do for a politician to point out to those voters a connection between crime and inequality, since that would imply that they should surrender some of their wealth to the common good. Instead a new explanation for crime is devised - it is a moral failing among poor people. Better still, it is a moral failing engendered by the left! So not only has the left failed to emancipate the poor, it has actually corrupted them. The middle classes need no longer feel guilty at the sight of poverty. In fact, they can bask in the righteous glow of victimhood, believing themselves besieged by a degenerate, aggressive lower class.

In other words, the whole "broken society" line is an elaborate way of blaming poor people for their own problems and so, conveniently, justifying a refusal to change an iniquitous economic hierarchy. In the context of David Cameron's Tory party, it hardly makes sense to describe this as "transcendent Pétainism". So what, for the sake of argument, would our national equivalent be? Of what political thread might Cameron be the sublime manifestation?

It would be economically liberal - a variant of Thatcherism - but
dressed in vague aspirations to achieve social justice. It would eschew
any radical assault on the free market, diverting public anger instead
against the vice of "antisocial behaviour". And it would embody the
politics of winning and wielding power as a glorified public relations
exercise. The word for that, of course, is Blairism.

	The Final Report
	Press Release 12/05/09
	Podcast
	Podcast Transcription

وب‌لوگ

Islam and Psychoanalysis

Vol 2 (2009): Islam and Psychoanalysis

Table of Contents

Editorial

Articles

Dialogues

Book Reviews

بحث شیرین وبلاگ‌های ایرانی

CGCS Research / Working Papers

Reports and Books related to the work of CGCS

اکسودوس ایران

uncommon bestiary

Higher Education in a Web 2.0 World - Report now released!

Bochegova on Bakhtin

بازگشت زندگی

U B U W E B - Film & Video: Guy Debord - Society of the Spectacle

Schizoanalysis in Practice « Larval Subjects .

Grupp Quantum Deleuze

The End of Theory: The Data Deluge Makes the Scientific Method Obsolete!

Variations « Tammy Lu

بار سنگین باختین بر دوش رمان

بار سنگین باختین بر دوش رمان

Alain Badiou - The Meaning of Sarkozy

The Earth is a Satellite of the Moon

Tativille: What is Cinema? More than Cinema: The Ontological Discourse of Abbas Kiarostami's Through the Olive Trees (1994)

تشکر از عمو فیلترباف

دریافت کتاب ماشین‌های ابسترکت

THE SYMPTOM 10 » Interview withJacques Derrida by Jean-Luc Nancy

mentalities behind the principalist filtering robots

نقد تخیل مکالمه‌ای باختین

فیلی تر که بر این وبلاگ نشسته است

Poetic Technologies

fear of fear