یادداشت · در حال نوشتنNote · in development
The Pendulum of Space Captureپاندول تسخیر فضا
به سوی روایتی از تحلیل فضا
Towards a narrative of space analysis
یادداشتی در حال نوشتن که چارچوب مطالعهٔ قلهک از آن آمده است؛ هنوز پرورده نشده. A working note, still in development; the Qolhak framework grew from it.
What constitutes space for a body is primarily understood in the immediate experience of affection, but when this potential paths towards the emotion, to proclaim itself, it is affected through an assemblage of bodies; what affects one here is not focused on a causal link but the totality of forces combined which guide the emotional pathway.
This relation of affection is best understood towards a dynamic system of movements and interpolations done by Lefebvre through his triad of space1.
This triad of space renders the assemblage of the territoriality and deterritoriality axiom of the assemblage2 towards a triad of apparatuses, which interconnects the hows and whys of apparatus captures in the space.
What influences this assemblage is best understood as the relations of power posited by Foucault3.
The contested space of influence is where different apparatuses try to claim and totalise their own narrative4 and posit new relations. These apparatuses are by no means essence but above all representational systems of their current era and thoughts regarding them; they are much closer to symbols which evoke but nonetheless are devoid of a static essence. The apparatus system is the current era’s means by which a symbol acquires power and posits a new reterritorialisation. In some instances these symbols can inter-connect to produce a relation of axiomatic pendulum of power which represents a sphere.
When one symbol or relation of symbols acquires power, their contest continues but they posit an ossified (Javad Tabatabaei) system of thought5 whereby their territoriality on space can only be thought through their means of symbol, and with the destruction of the spatial dynamism and temporal contests the whole system stagnates and forms a corpse of an apparatus. Here the change can only happen through the linear path of the pendulum from one side of the symbolic relation to another (or worse, circling around itself, for a symbol and not a relation).
The triad of Lefebvre can be used as an intermediary language of a transcendental nature to tie the two immanent models of space, body and the apparatus.
Tabatabaei’s ossification has since been changed to a mixture of Husserl’s sedimentation6 and Whitehead’s process philosophy7.
ارجاع‌هاSources
- برگرفته ازDrawn from
سه‌گانهٔ لوفور، یعنی پراتیک فضایی، بازنمایی‌های فضا و فضاهای بازنمایی، که مقاله در پایان آن را زبان میانجی میان بدن و دستگاه می‌کند.
Lefebvre's triad of spatial practice, representations of space and representational spaces, which the essay finally makes the intermediary language between body and apparatus.
Henri Lefebvre, La production de l'espace (1974); The Production of Space, trans. Donald Nicholson-Smith (1991), ch. 1 "Plan of the Present Work", §XV p. 33 and §XVII pp. 38-39. Persian: «تولید فضا»، ترجمهٔ محمود عبدالله‌زاده، مرکز مطالعات و برنامه‌ریزی شهر تهران، ۱۳۹۵. ↗ ↩ - برگرفته ازDrawn from
دلوز و گتاری هر همگذاری را بر محوری عمودی دارای وجوه قلمرویی یا بازقلمرویی‌شده و لبه‌های قلمروزدایی می‌دانند، و بر محور افقی آن را همگذاری ماشینی بدن‌ها می‌نامند؛ «همگذاری بدن‌ها» در بند نخست نیز از همین‌جاست.
Deleuze and Guattari give every assemblage a vertical axis of territorial or reterritorialised sides and cutting edges of deterritorialisation, and on its horizontal axis call it a machinic assemblage of bodies; the essay's "assemblage of bodies" comes from here too.
Gilles Deleuze & Félix Guattari, Mille plateaux (1980); A Thousand Plateaus, trans. Brian Massumi (1987), plateau 4 "November 20, 1923: Postulates of Linguistics", p. 88; plateau 11 "1837: Of the Refrain", p. 323 ("the territory is the first assemblage"). ↗ ↩ - برگرفته ازDrawn from
فوکو قدرت را کثرتی از روابط نیرو می‌داند که درون قلمرو عملکرد خود حاضرند، نه چیزی که در اختیار یک نهاد باشد.
Foucault understands power as a multiplicity of force relations immanent in the sphere in which they operate, not as something held by one institution.
Michel Foucault, Histoire de la sexualité I: La volonté de savoir (Paris: Gallimard, 1976); The History of Sexuality, Vol. 1, trans. Robert Hurley (1978), Part 4, ch. 2 "Method", p. 92. Persian: میشل فوکو، «ارادهٔ دانستن»، ترجمهٔ نیکو سرخوش و افشین جهاندیده، تهران: نشر نی. ↗ ↩ - برگرفته ازDrawn from
«دستگاه» در این مقاله همان dispositif فوکوست: مجموعه‌ای یکسره ناهمگون از گفتارها، نهادها، شکل‌های معماری، قوانین و گزاره‌ها، از گفته و ناگفته.
The essay's "apparatus" is Foucault's dispositif: a thoroughly heterogeneous ensemble of discourses, institutions, architectural forms, laws and statements, the said as much as the unsaid.
Michel Foucault, "The Confession of the Flesh" (interview, 1977), in Power/Knowledge: Selected Interviews and Other Writings 1972-1977, ed. Colin Gordon (New York: Pantheon, 1980), pp. 194-196. ↗ ↩ - برگرفته ازDrawn from
«تصلب» از طباطبایی است که در «زوال اندیشهٔ سیاسی در ایران» از «تصلب سنت» و «امتناع اندیشه» سخن می‌گوید؛ یادداشت پایانی مقاله این مفهوم را کنار می‌گذارد.
"Ossification" is Tabatabaei's "rigidity of tradition", set beside the "impossibility of thought" in Decline of Political Thought in Iran; the essay's closing note later replaces this concept.
سید جواد طباطبایی، «زوال اندیشهٔ سیاسی در ایران: گفتار در مبانی نظری انحطاط ایران»، تهران، ۱۳۷۳ (چاپ‌های بعدی: نشر مینوی خرد). Seyyed Javad Tabatabaei, Decline of Political Thought in Iran (Tehran, 1994); no English translation. ↗ ↩ - برگرفته ازDrawn from
هوسرل رسوب را فرایندی می‌داند که معنای نخستین در سنت ته‌نشین و فراموش می‌شود و تنها با «فعال‌سازی دوباره» زنده می‌گردد؛ «جسد دستگاه» در مقاله همین معنای رسوب‌کرده و تهی است.
For Husserl, sedimentation is the process by which original meaning settles into tradition and is forgotten, to be revived only through "reactivation"; the essay's "corpse of an apparatus" is such an emptied, sedimented meaning.
Edmund Husserl, "Die Frage nach dem Ursprung der Geometrie als intentional-historisches Problem" (written 1936, publ. 1939), Beilage III of Die Krisis der europäischen Wissenschaften (Husserliana VI, 1954); Eng. "The Origin of Geometry", Appendix VI in The Crisis of European Sciences and Transcendental Phenomenology, trans. David Carr (Evanston: Northwestern University Press, 1970), pp. 353-378. ↗ ↩ - برگرفته ازDrawn from
فلسفهٔ پویشی وایتهد فرایند را به‌جای جوهر بنیاد واقعیت می‌گیرد («بسیارها یکی می‌شوند و یکی بر آنها افزوده می‌شود»)، و مقاله با آن ایستایی «تصلب» را به شدن تبدیل می‌کند.
Whitehead's process philosophy takes process rather than substance as the ground of reality ("the many become one, and are increased by one"), and with it the essay turns the stasis of "ossification" into becoming.
Alfred North Whitehead, Process and Reality: An Essay in Cosmology (New York: Macmillan, 1929; corrected ed., ed. David Ray Griffin & Donald W. Sherburne, New York: Free Press, 1978), Part I, ch. 2, p. 21. No complete Persian translation found. ↗ ↩