[...]> evocative ='and'>& powerful (='lgc'><='lgc'>--="frds">Sina='lgc'>-- nonartisitic images)

(art or not art) ='strcls'>***="trms">aesthetic ="trms">response='strcls'>***


='lgc'>[='strcls'>*='lgc'>]="trms">children's media='lgc'>: ="trms">aesthetic ="trms">social ="trms">imagination

(moral components of='lgc'>:)
cruelty, hurt, disgust, disdain
kindness, happiness, admiration, ="trms">love

physical, ="trms">material, somatic ="trms">relation to the ethereal, ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysical, intellectual

="large lg2" stl="font-size:112%"> (='qstn'>?how can we) confidently treat “images='lgc'> = sources of ="trms">socioculturel information”

(from) Islamic culture ='lgc'>--to='lgc'>='lgc'>--> cultures as="trms">sociated with isalm


strong op="trms">position to re="trms">presentational ="trms">religious art ='lgc'><='lgc'>-- ="trms">modern Islamic ="trms">societies ='lgc'>='lgc'>--> unproblematic accepting of re="trms">presentational ="trms">religious ="trms">materials intended for ="trms">children

didactic islamic visual media='lgc'>:
="lsts lst1">•(Kuwait) the 99 ='lgc'>='lgc'>--> heroes for each name of the God
="lsts lst1">•(Pakistan, India, Afghanistan) burqa avenger ='lgc'>='lgc'>--> burqa clad superhero against a corrupt view of traditional ="trms">religion, using ="trms">veil as costume
="lsts lst1">•(Pakistan) Ferozsons publisher
="lsts lst1">•Uysal press
="lsts lst1">•Timas press (Cem Kiziltug)
="lsts lst1">•

age-graded sequences of ="trms">children's ="trms">religious ="trms">books ='lgc'>='lgc'>--> progressively decreasing use of images


="trms">questions (> Elias='lgc'>:)
="lsts lst1">•are there culturally ="trms">specific ways of seeing ='lgc'>--answer='lgc'>='lgc'>--> yes
="lsts lst1">•does ="trms">religion requires its own ="trms">categories for understanding visuality and sensory ="trms">systems='qstn'>? ='lgc'>='lgc'>--> ='strcls'>*="trms">religion is a problematic ="trms">category='strcls'>* ='lgc'><='lgc'>== inherently unstable ='lgc'>{="trms">religion referring ="trms">simultaneously to ="trms">systematic ideological ="trms">systems, atomized and multivalent beliefs, range of individual and cultural practices='lgc'>}='lgc'>='lgc'>--> constant flux ='lgc'>+ relative to each other ='lgc'>=/= ="trms">religion='lgc'>: discrete ="trms">phenomena


="lsts lst1">•scholars who argue for a transcendental quality to ="trms">religion
="lsts lst1">•Durkheim ='lgc'>+ Weber ='lgc'>='lgc'>--> ="trms">religious='lgc'> = behavioral
="lsts lst1">•Otto ='lgc'>='lgc'>--> location of ="trms">religion='lgc'>: a fascinating incomprehensible force outside of the human person
="lsts lst1">•Eliade ='lgc'>='lgc'>--> essential unity of the ="trms">religious (='lgc'>='lgc'>~= commensurate human behavior)
="lsts lst1">•Elias ='lgc'>='lgc'>--> manifestation of belief and ideology in visual ="trms">written emotive forms ='lgc'>--functiona="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list='lgc'>='lgc'>--> ='lgc'>[='strcls'>*='lgc'>]="trms">religion='lgc'> = visual art

visual ="trms">material ='lgc'>--serve='lgc'>='lgc'>-->
="lsts lst1">•="trms">aesthetic
="lsts lst1">•generator of meaning
="lsts lst1">•generator of affirmation شعاری
="lsts lst1">•icon
="lsts lst1">•talisman
="lsts lst1">•objects imbued with ="trms">religious function
="lsts lst1">•token of aspiration
="lsts lst1">•="trms">instrument of aspiration (or other emotions)
="lsts lst1">•explicit reminder (of good behavior)
="lsts lst1">•="trms">gesture towards a better future ='lgc'>: wish images
="lsts lst1">•

seeing='lgc'> = ="trms">embodied act (='lgc'>-='lgc'>='lgc'>--> ='gtrw'>go to Gossip Girl)
="lsts lst1">•(individuals make complicated ="trms">interpretive choices concerning) what to look at ='and'>& what they have seen
="lsts lst1">•='strcls'>*we feel through, about, from the visual='strcls'>* ='lgc'>='lgc'>~= visuality is ="trms">embodied ='lgc'>='lgc'>~= visuality is multisensory ='lgc'>+ emotional


="lsts lst1">•="ppl">Merleau-Ponty ='lgc'>='lgc'>--> prereflective bodily consciousness='lgc'>: ‘body='lgc'> = ="trms">instrument of comprehension’ (all ="trms">material and other objects are woven into the body's fabric) ='lgc'>--example='lgc'>='lgc'>--> blind man's stick
="lsts lst1">•='lgc'>[Groz ='lgc'>='lgc'>--> ="nms">phantom limb='lgc'>]

(Asad > Elias) power of things is their ability to act within a ="trms">network enabling conditions (physical ='lgc'>+ mental ='lgc'>='lgc'>--> feeling, re="trms">membering, hoping) ='lgc'>='lgc'>-->='lgc'>{capacity of objects ='lgc'>='lgc'>==> ="trms">society and politics become vitally ="trms">material='lgc'>}

(='thdf'>the idea of power='lgc'>:) objects have ="trms">agency in the complex web of ="trms">interactions that joins them to other ='lgc'>[='lgc'>='lgc'>--> object having itinerary='lgc'>] ='lgc'>=/= objects have abilities or sentience that they use autonomously ='lgc'>[='lgc'>='lgc'>--> object having life='lgc'>]

="large lg6" stl="font-size:131%"> ='lgc'>}='lgc'>--Elias='lgc'>='lgc'>--> critique of ='thdf'>the idea of scopic regime


="large lg1" stl="font-size:146%"> Elias furnishing the minimum information necessary to create an informed context (to frame of discussion) ='lgc'>=/= give comprehensive ="trms">history (about ="nms">iran, pakistan, or turkey)


objects ='lgc'>='lgc'>--> ='strcls'>*="trms">affecting ="trms">presence='strcls'>* (objects elicit ="trms">affects)
='lgc'>[='strcls'>*='lgc'>]object='lgc'>: location of emotion, happiness po="trms">inter (='lgc'>-='lgc'>='lgc'>--> ='gtrw'>go to index finger)
visual object='lgc'>: signifier of individual and collective emotion and aspiration


index
we do not have access to re="trms">liable ="trms">system of deductible reasoning that assures us of an accurate ="trms">interpretation of one value to the index ='lgc'>='lgc'>--> lack of precise ="trms">causative ="trms">relationship between ='strcls'>*observed ="trms">phenomena='strcls'>* and their ='strcls'>*="trms">affective consequences='strcls'>* (manifested on individuals and human ="trms">societies)
='lgc'>}='lgc'><='lgc'>-- this plagues visial ="trms">material cultural studies


(Gell's notion of) abduction='lgc'>: a form of reasoning to abduce a possible (='lgc'>=/= actual) ="trms">agent or effect
abductive reasoning (='lgc'>=/= deduction, ="trms">communication, ="trms">translation)
='lgc'>='lgc'>--> ='strcls'>***to analyze and experiment in the lack of ="trms">data or ="trms">causal ="trms">relationships='strcls'>*** (which happens most of the time)
(i have been using the term speculation as synonym for abduction)
abduction='lgc'> = informed abduction ='lgc'>: you need as much contextually relevant information as possible


(learning from Elias)
="lsts lst1">•="trms">specificity of emotions and ="trms">affects ='lgc'><='lgc'>-- much more ="trms">interesting
="lsts lst1">•="trms">specificity of objects or people

='lgc'>[='strcls'>*='lgc'>]emotion='lgc'>: object of (unintentional) human manufacture ='lgc'>='lgc'>==> location of human meaning ='and'>& motivation

="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................

="trms">childhood Elias chap2

philosophical notions of selfhood in late antiquity (= islam ='lgc'>+ europe) ='lgc'>='lgc'>==> study of emotions ='and'>& feelings

="ppl">Platonic ='lgc'>+ Aristotelian ='lgc'>: “emotion='lgc'> = ambivalent urges need to be disciplined and harnessed through some process of education” ='lgc'>='lgc'>==> islamic ideas of body ='and'>& mind

favorite emotion (='lgc'>~ ="trms">religious expression ='lgc'>+ motivator) in islam ='lgc'>[='lgc'>+ sufism='lgc'>]='lgc'>: ="trms">love ='and'>& virtue ='lgc'>[='lgc'>--='not'>✕='lgc'>='lgc'>--> my ="trms">interest in hate ='and'>& ="trms">monster='lgc'>]

it was only one and half a century ago that William James argued that human mental states were incapable inseparable from our bodily forms (='lgc'>=/= “mind ='lgc'>=/= body”)


="trms">modern theories of emotion='lgc'>:
="lsts lst1">•universalism ='lgc'><='lgc'>-- sentimental desire to believe in the essential ="trms">community of all human beings ='lgc'>+ appeal of ="trms">neuro="trms">scientific inquiries into the biological bases of emotions ='lgc'>+ certain ="trms">linguistics theories ='lgc'>[='lgc'>='lgc'>--> for example (the ="trms">fable of universal emotion) ='strcls'>*fear in the face of the enemy='strcls'>* transcends time and space='lgc'>]
="lsts lst1">•="trms">social constructivism ='lgc'><='lgc'>-- 80s ="trms">sociology and cultural studies

using clinical ="trms">data for humanistic arguments ='lgc'><='lgc'>-- problematic and unpersuasive


='strcls'>*******generation of new knowl="trms"nttrm="knowledge,Knowledge">edge ='lgc'>--approached='lgc'>='lgc'>-->
humanistic ="trms">method (also applies to art='qstn'>?) ='lgc'>='lgc'>--> ="trms">authoritative='lgc'>: establishing control over the previous scholarship in the field ='lgc'>+ incremental advancement to collective knowl="trms"nttrm="knowledge,Knowledge">edge
(='strcls'>*="trms">written as eureka moments of the revelation of knowl="trms"nttrm="knowledge,Knowledge">edge='strcls'>* ='lgc'>='lgc'>--> ="trms">book='lgc'>: de="trms">finitive work that closes discussion)
='lgc'>=/=
="trms">scientific ="trms">method ='lgc'>='lgc'>--> testing hypothesis, expecting one's own hypothesis to be proven wrong or incomplete in a very short time
(='strcls'>*="trms">written as progress reports on findings in ongoing research='strcls'>* ='lgc'>='lgc'>--> article)

='lgc'>}='lgc'>='lgc'>--> this makes it d="trms"nttrm="danger,stranger">angerous for humanity scholars to take advantage of ="trms">scientific research

='lgc'>[='strcls'>*='lgc'>]emotion
cognitive psychology ='lgc'>='lgc'>--> humanistic ='lgc'>+ ="trms">social-="trms">scientific theories of emotions ='lgc'>--promoting='lgc'>='lgc'>--> (="trms">fables of)
="lsts lst1">•universal basic emotions='lgc'>: happiness, ="trms"nttrm="danger,stranger">anger, disgust, fear, sadness, surprise ='lgc'>[='lgc'>='lgc'>--> regardless what these terms might be in other ="trms">languages other than english, or even if there are equivalent concepts='lgc'>]
="lsts lst1">•emotions do not occur in ="trms">language but are physically manifested in the face ='lgc'>[='lgc'>='lgc'>--> micro-expression in business negotiations='lgc'>]
="lsts lst1">•(the ="trms">fable of) artworks can convey emotions accurately and re="trms">liably across time and culture ='lgc'>[='lgc'>-='lgc'>='lgc'>--> ='gtrw'>go to the ="trms">fable of ='strcls'>*unmediated ="trms">response='strcls'>* ='lgc'>+ emotional appeal of “great art"='lgc'>]
="lsts lst1">•distinguish the essential from the optional, to capture the invariant, to break complex concepts into maximally simple ones ='lgc'>[conceptual primes ='lgc'>+ lexicogrammatical universals='lgc'>] (='lgc'><='lgc'>-- Wierzbicka's NSM)

='lgc'>=/=

="lsts lst1">•emotion ='lgc'>='lgc'>--> Joseph leDoux 1996
="lsts lst1">•emotion ='lgc'>='lgc'>--> Klaus ="ppl">Scherer 1979
="lsts lst1">•="trms">affects ='lgc'>='lgc'>--> ="ppl">Deleuze and ="ppl">Guattari 1980
="lsts lst1">•perasaan hati ='lgc'>='lgc'>--> indonasia 1980
="lsts lst1">•="trms">affect ='lgc'>='lgc'>--> ="ppl">Massumi 2002
="lsts lst1">•emozioni ='lgc'>='lgc'>--> Cesare Lombroso 1976

="trms">social constructivism approach='lgc'>:
="lsts lst1">•emotional experience is not precultural but preeminently cultural ='lgc'>='lgc'>--> Lutz

="trms">anthropological approach l='lgc'>:
="lsts lst1">•="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphors/words for ="trms">different emotions ='lgc'>--Kovecses='lgc'>='lgc'>--> individuals choose to conceptualize their emotions ="trms">differently within the constraints impressed on them by in universal physiology ='lgc'>{='strcls'>*force='lgc'>: the primary emotional ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphor='strcls'>*='lgc'>}
="lsts lst1">•body-based constructivism

(William Reddy >) emotive='lgc'>: (for example saying “i am happy.”) performative (effects change) ='lgc'>+ constative (describes the ="trms">world)
="lsts lst1">•emotive utterance ='lgc'>='lgc'>--> getting through of something non="trms">verbal into ="trms">verbal ='lgc'>='lgc'>--> fai="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lure of re="trms">presentation ='lgc'>='lgc'>--> a person
='lgc'>}='lgc'>--Elias='lgc'>='lgc'>-->
="lsts lst1">•logocentric concept of emotive ='lgc'><='lgc'>-- comes from speech act theory (there is no evidence that thinking and saying out loud “i am happy” have the same effects, or forcing one self to smile)
="lsts lst1">•there is no reason to consider one action more or less descriptive than performative than the other ='lgc'>[='lgc'>--="frds">Sina='lgc'>='lgc'>--> my whole work has been about arguing the performativity of descriptive acts, there are no descriptions that do not generate emotions='lgc'>]
="lsts lst1">•lack of ="trms">methodological distinction between (="trms">anthropological) fieldwork ='lgc'>[='lgc'>: subject is changed by the ="trms">presence of rese="trms"nttrm="search">archer='lgc'>] ='lgc'>=/= ="trms">historical research
="lsts lst1">•problem of ="trms">synchrony in “emotive” ='lgc'><='lgc'>-- ignoring ="trms">memory, aspiration (on the ="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list of the emotional actor)

emotional states can be evoked or avoided(='qstn'>?)
conditions can be manipulated with the goal of shaping emotions in the future


emotion and its ="trms">affects
="lsts lst1">•emotion ='lgc'>='lgc'>--> medicated and sustained
="lsts lst1">•="trms">affect (a very recent idea) ='lgc'>='lgc'>--> ephemeral instantaneously rises and dissipates (leaving residual effects)
='lgc'>}='lgc'><='lgc'>-- a heuristic device (="trms">difference) to highlight ="trms">different kinds of experiences, their perception and impact

="trms">affect is under inquiry in understand='lgc'>:
="lsts lst1">•customer culture
="lsts lst1">•entertainment industry
="lsts lst1">•
="lsts lst1">•(individual located in larger ="trms">communities)

='lgc'>[='strcls'>*='lgc'>]="trms">affect='lgc'>: ="trms">embodied thought ='lgc'>: culturally and corporealy informed cognition='lgc'> = thoughts ='lgc'>+ apprehension “i am involved”
='lgc'>[emotion='lgc'> = i am involved='lgc'>]

(Elias) arguments in favor of ="trms">affect (="trms">affect-culture)='lgc'>:
="lstsrd">1. (help us to understand) ="trms">relationship between ='strcls'>*(human) bodies, ="trms">nature, action='strcls'>*
="lstsrd">2. explains cooperative living, sacrifice, generosity, attachment, ="trms">affection (better than theories that focus on economics, politics, power)
="lstsrd">3. critical ="trms">apparatus for gaining knowl="trms"nttrm="knowledge,Knowledge">edge from human ="trms">interaction and ="trms">social movements ='lgc'>--understand='lgc'>='lgc'>--> future
(concept of) ="trms">affect ='lgc'>='lgc'>--> productive way of understanding human attitude and behavior

_____________
="trms">affect theory
="lsts lst1">•(Spinoza ='lgc'>='lgc'>==>) ="ppl">Deleuze's ethnology of bodily capacities ='lgc'>='lgc'>==> ="ppl">Massumi
="lsts lst1">•(="ppl">Darwin ='lgc'>--='qstn'>?='lgc'>='lgc'>-->) Tomkins's psychobiology and ="trms">differential ="trms">affect ='lgc'>='lgc'>==> ="ppl">Sedgwick

Tomkins
basic ="trms">affect transcend culture
durable and ="trms">socially meaningful

="ppl">Deleuze
='lgc'>[='strcls'>*='lgc'>]="trms">affect='lgc'> = innateness ='lgc'>+ external stimuli, “entire, vital modulating field of myriad becomings across human and nonhuman”

Spinoza
“no one has yet determined what the body can do”
="lstsrd">1. the body's capacity is not determined by the body alone but that it is amplified and assisted by its external context
="lstsrd">2. even though we might not understand the videos ="trms">nature, we can comprehend how a ="trms">specific body functions in a particular ="trms">social context
="lsts lst1">•="trms">affectus ='lgc'>='lgc'>--> the force of an ="trms">affecting body ='lgc'>=/=
="lsts lst1">•="trms">affectio ='lgc'>='lgc'>--> impact of an ="trms">affecting body on the one ="trms">affected (='lgc'>==generate='lgc'>='lgc'>==> bodily capacities)
='lgc'>[='strcls'>*='lgc'>]="trms">affect='lgc'>: a ="trms">relational ="trms">phenomena that draws that draws together='lgc'>: a body ='lgc'>+ sentient aspects of the human being inhabiting it ='lgc'>+ ="trms">social context within which that person is embedded

="ppl">Massumi
(='lgc'>='lgc'>--> self-professed ="trms">affect theorists)
='lgc'>[='strcls'>*='lgc'>]="trms">affect='lgc'>: essentially bodily, pre-="trms">social (='lgc'>=/= a="trms">social), filled with motion, vibratory motion, resonation, a nonconscious (never-to-be-conscious) automatic remainder
="trms">visceral perception
precognitive ="trms">visceral moment (='lgc'>=/= physical reaction)
='lgc'>='lgc'>--> think of ="trms">affect in virtual terms ='lgc'>{virtual='lgc'>: sphere of potential ='lgc'>+ emergent ='lgc'>+ indeterminate tendencies='lgc'>}
='strcls'>***conscious perception='lgc'> = ="trms">narration of ="trms">affect='strcls'>*** ='lgc'>[to perceive='lgc'> = to ="trms">narrate your ="trms">affects ='lgc'>-='lgc'>='lgc'>--> ='gtrw'>go to ='at'>#feedback of artwork='lgc'>: actualization of the ="trms">affective event (='qstn'>?can it in="trms"nttrm="cluster,club">clude the ="trms">excess of ="trms">affect, the virtual='qstn'>?), feedback='lgc'>: ="trms">narration of unconscious perception='lgc'>] ='lgc'>--="ppl">Massumi='lgc'>='lgc'>--> outside of this perception is the virtual domain (nonconscious automatic remainder, disconnected from meaning) ='lgc'>[='lgc'>]
='lgc'>='lgc'>--> “="trms">affect is the whole ="trms">world” (='lgc'><='lgc'>-- ="ppl">Massumi's attraction to indeterminacy)
='lgc'>--="frds">Sina='lgc'>='lgc'>--> ="trms">affect='lgc'>: the deep ="trms">historical remainder (fossil) of a pre-civilizational (pre-="trms">social) open-ended togetherness (I-am-involved-ness)

Flatley
="trms">affect ='lgc'>='lgc'>--> (nonvirtual) they come out unpre="trms">dictability in dreams and physical ="trms">symptoms
(="trms">interaction of) ="trms">affect ='lgc'>+ habit, belief, thought, ideas='lgc'> = emotion


="trms">neuropolitics='lgc'>: ="trms">neurobiological universals can pre="trms">dictively manifest themselves


article ='lgc'>=/= ="trms">book (more rewarded in the humanities)

...="trms">technical, ="trms">symbolic, ="trms">formula-filled ="trms">language of ="trms">scientific research


antirationalism of turn to body in ="trms">affect theory ='lgc'>--Leys='lgc'>='lgc'>--> “the claim is that we human beings are corporeal creatures imbued with ="trms">subliminal ="trms">affective intensifies and resonances that so decisively influence it condition our political and other beliefs that that we ignore those ="trms">affective intensities or resonances at our peril='lgc'>--not only because doing so leads us to underestimate the political harm that the deliberate manipulation of our ="trms">affective lives can do but also because we will otherwise miss the='strcls'>*potential for ethical creativity='strcls'>* and transformation that ‘="trms">technologies of the self’ designed to work on our ="trms">embodied being can help bring about.”



enterprise of theorizing ="trms">affect ='lgc'>--Elias='lgc'>='lgc'>-->

(1) ideologically driven by an attempt to reverse an ="trms">imagined poststructura="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list theoretical hegemony ='lgc'>='lgc'>==> conscious turn from rational ="trms">methods ='lgc'>='lgc'>--> ='strcls'>*asignifying transcendence='strcls'>*
="prgrph">-="ppl">Massumi's ="trms">affect='lgc'>: a="trms">social virtual potential (='lgc'>=/= actualizes) ='lgc'>='lgc'>==> ="trms">affect='lgc'>: unformed ='and'>& unstructured (potential='lgc'>: transmitable ='lgc'>+ ="trms">socially powerful) ='lgc'>='lgc'>~= undefinable ='and'>& unknowable  ='lgc'>='lgc'>~= unanalyzable ='and'>& unpre="trms">dictable ='lgc'><='lgc'>-- not usable as a theoretical concept
="ppl">Massumi (moving away from ="trms">linguistic towards t) ='lgc'>='lgc'>--> ="trms">affect becomes ethereal abstraction (='lgc'>=/= ="trms">historical ="trms">materiality) removed from the grasp of critical assessment
feeling ='lgc'>='lgc'>--> personal ='and'>& biographical
emotions ='lgc'>='lgc'>--> ="trms">social
="trms">affect ='lgc'>='lgc'>--> prepersonal (non-conscious experience of intensity)

(2) florid and convoluted use of ="trms">language ='lgc'>='lgc'>--> fail to eschew obfuscation (without it there is not so much to say)
="ppl">Massumi='lgc'>: “thought strikes like lightning, with sheering ="trms">ontogenic force. It is felt.” ='lgc'><='lgc'>--Elias='lgc'>-- meaningless ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphor

='thdf'>the notion of precognitive ="trms">affective event
="lsts lst1">•do nothing to help one understand the ="trms">nature of conscious, felt, enacted emotion ='lgc'>+ its ="trms">social ramifications
="lsts lst1">•provides no rubric through which one can engage in comparative analysis (or informed discussion)



(Brennan) ="trms">affect='lgc'>: physiological in effect, ="trms">social in o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigin

(Grossberg) ="trms">affect='lgc'>: to locate human beings in their environment (why ideology is only effective some of the time='qstn'>? quotidien='lgc'> = pleasure ='lgc'>+ ideology) ='strcls'>*it is in the ="trms">affect (="trms">affective life) that people struggle to care about something, find the energy to survive, enact their projects and possibilities='strcls'>*
ideology ='lgc'>='lgc'>-->
="lsts lst1">•="trms">affective intensities
="lsts lst1">•="trms">affective investments

(Hennessey) ='strcls'>*="trms">affect-culture='lgc'>: trans="trms">mission of sensation and cognitive emotion through cultural practices='strcls'>* (="trms">materially shaped by ="trms">social ="trms">networks, circulating of natives, they work with ='and'>& against structured ="trms">relationships, can operate intuitively or oblique)
='lgc'>[='strcls'>*='lgc'>]sense='lgc'>: obvious knowl="trms"nttrm="knowledge,Knowledge">edge ='lgc'>[='lgc'>='lgc'>--> awareness of ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right ='and'>& wrong='lgc'>] (='lgc'>=/= cognitive or learned knowl="trms"nttrm="knowledge,Knowledge">edge) ='lgc'>='lgc'>--> ='strcls'>***meaning-making through sense ='lgc'>='lgc'>~= ideology='strcls'>***

(Reddy) emotion='lgc'>: range of loosely connected thought ="trms">material ='lgc'>='lgc'>--> when activated it exceeds attention's capacity to ="trms">translate it to action/talk
(emotive='lgc'>:) emotional regime='lgc'>: how public emotional acts and ='strcls'>*emotional standards='strcls'>* ='lgc'>[='lgc'>-='lgc'>='lgc'>--> ='gtrw'>go to soup opera ="trms">integrating emotional eco="trms">system='lgc'>] help to shape the lives of individuals
="trms">affect='lgc'>: explain (="trms">historical) events that elude (political, economical) explanation

='strcls'>*emotion exists in its expression and description='strcls'>* (spoken, ="trms">written, bodily enacted, visually re="trms">presented, etc.)

="large lg3" stl="font-size:112%">
...emotion of “i am scared” in an early ="trms">modern persian miniature painting



="large lg4" stl="font-size:111%"> in pre="trms">modern texts
emotion is more prescriptive='lgc'>: how it should be enacted and experienced (='lgc'>=/= descriptive) emotion are evoked='lgc'>:
="lstsrd">1. through teleologically constructed sensory regime
="lstsrd">2. through reflective/contemplative practices

="lsts lst1">•kindi ='lgc'>='lgc'>--> how colors and combinations could elicit ="trms">specific emotions
="lsts lst1">•haytham ='lgc'>='lgc'>--> visual factors that make up beauty
="lsts lst1">•farabi ='lgc'>='lgc'>--> impact of musical notes on human mood
="lsts lst1">•button ="frds scrmbld"nttrm="Christianson">Christian texts ='lgc'>='lgc'>--> ="trms">specific ways in which a worshipper was expected to react upon seeing an icon of relic (crying, r[...]