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Inteligence - Love - Revolution

Framework and Program by Sepideh Majidi

Library and Archive: Maure Coise

Presentation at the conference,
“European Future: Philosophical and Educational Studies,” at Kherson National Technical University in Ukraine.


Devin Bae - Filipe Felizardo - Joanna Lalowska - Byrke Lou - Antoine Lortie- Edward McColgen - Gaston Welisch - Simin Azarpour & Quassine - Parham Ghalamdar & Jayson Gylen - Erfan Ghiasi - Malvika Jha - Firat Yusuf Yilmaz - Laaraa - Rahul Juneja - Brian Kobylarz - Celeste Viv Ly - Mar - Henrietta Scholtz - Jisoo Seo - Thomas Mical - Soroush Seyyedi

Write an analysis from the lens of Intelligence-Love-Revolution. Provide a close reading of the case study as it relates to Intelligence-Love-Revolution. Write around 1,200 words (without references). It’s ok to appropriate, blend different ideas, refine, and distill them into a single piece. Also, come up with a unique title for your project. 


Write a theoretical framework for the case study, another 400-1,000 words, including references and connections to different sources

Apply for the Residency

Intelligence love Revolution is an upcoming educational program in foreign Objekt. At this stage we are starting with opportunity to present at an online conference at the Kherson National Technical University to conduct the group based the Methodological Collectives. At this stage, we are ((((process about Intelligence-Love-Revolution through the Creative/Critical analysis of a case study. (edited)


The initial group is based on the collective methodologies of local political / social formations that allow transformations or alterations at the level of global structures. There are two main questions: What are the transformative powers of local formations? Moreover, what are Transformative Formations?


The transformative power of local formations, in tandem with global transformations, indeed requires a construct of methodological collectivism—as opposed to methodological individualism, which presupposes a local modality of dialectic in which each local transformation accompanies the other but with no opportunity for integration, synthesis. In a sense, today's models lack the integration between methodological collectivism, hegemony-building, and individual liberty.


The global structures are not capitalistic by nature. Totality is a metaphysical idea. From the totality of the monstrous global construct comes the rigid correlation between the functions of capitalism and its structural bases (States). Since the "correlation" determines the founding gesture for interrogation of the general or universal structure, we begin by looking at(this part can be anything, I just thought maybe this can relate to the question of conditions of possibility, for example the condition of possibility is itself the limit to transformation because it is made based on the divide( which is also needed to construct, since we still have the discontinuity between the levels) or structural stability within a certain range, but, the problem is that, when we are calling the conditions of possibility we forget that we are throwing a limit, in kantian or Aristotle sense between the physics and mathematics. Or mathematics and logic. So this  condition leads to the possibility of the sperate, the abstract, determined but we cannot graph this abstraction back into the mobile nature. The immobile  is still metaphysical, and its limitation, although it is necessary, deals with the impoverishment and limitation of the determined structure (or existence). 


 a philosophical models with regards to the relations between non-being and being. Then, by analyzing the mathematical/logical constitution of these models will look into the relation between mathematics and logic within these models and show that the problems with early metaphysical models are still unresolved. They are shape-shifting through our scientific as well as socio-political systems. By editing at the surface level, we are falling into the trap of the liberal perspective. Not everything can be fixed.



Our  future models needs to look at ethics as a methodology, so here we are  accessing the metaphorical, computational and mathematical structures of metaphysics.  and spatio-temporal models, as we are descending into underworld with Socrates to meet diatoma, in the Allegory of …, and the Outside Views  are examples of this the very basic philosophical models, which we are constructing. 

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The philosopher, a seeker of death, dwells within the flocks of the gods. To flee from the gods or to align oneself with someone, love — these paths may both lead to death. Yet, if I doubted my companionship with the best, I would scarcely entertain the offer of death. For after death, a new life awaits.


I will utter but three cups of poison, for the poison of words lingers long in a warm body. When shall I, then, welcome death with open arms? Those true to the philosophical path harbor only the desire for death, as they do not shy away upon its approach. Philosophers, indeed, are meant to die. What form of death truly constitutes the death of something? Is it merely the departure of the soul from the body, or is there more to this separation? The philosopher, liberates the soul (Slave) from its corporeal chains — between him and death lies no distance and there is no distance between her and love. Away from the body in search of truth, the soul is forever releasing from the corporal tether. The alien in me, the true essence of who I am, always seeks liberation


should one fear this journey if it leads to a domain where she who has departed from our current topos awaits me in a wondrous assembly, free from the falsehoods of earth/gods tribulations? There, the philosopher SD could continue his/her dialectic pursuits, investigating as always has, amidst those who have become immortal gods Indeed, if these are the possibilities that death holds, according to the legomena of old, then perhaps the philosopher does not merely seek death, but rather, an entry into a more profound dialogue—a communion with the death itself, where the soul might revel in the unending joy of philosophical corruption,of the mortal and immortal coil. This, indeed, could be the greatest gain, the true agathon, of embracing the end of  life as we ever know 

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