[...] (Naveeda asks for an) alternative approach to the islamic tradition besides the trope of light --Anand--> imagining a lived islam from the perspective of shadows

shadows as the (relational and individual) self
*ruin: draw visitors by making itself the inner rendered as the outer --> a traversal of one's inner self, otherwise hidden to oneself



perspective from the shadow --allows--> to think about tradition paradoxically (about *affective inheritances* in the constitution, transmission, and transformations of the islamic tradition)

Anand --> ****islam as identity =/= islam as inheritance****
islam as inheritance --Spadola--> like a river (#meander)

Anand --> *how older forms of knowing and being coexist and are constantly in conversation and contestation with more modern form*

...to reimagine the very definition and coherence of “discourse”

*(Foucauldian) archaeological work*: full of ruptures, disagreements, and reworkings ranging across an array of texts and conversations from contemporary to colonial records to hadith to eighteenth-century poetry

question of coherence = question of finding a grammar

difficult intellectual commitment to both contingency and coherence

(you can witnessed in Tehran a lot of anti-patriarchal, anti-hierarchical, and anti-identitarian)

[our challenge:] *to make ourselves literate* able to read what is currently illegible to us



Kant's notion of hospitality = translation of the sanskrit upanishads into persian by the mughal prince and philosopher Dara Shukoh (1615-1659)
--Ganeri--> hospitality towards texts and ideas?

*for an intellectual tradition to have the ability to show hospitality to an intellectual stranger*

-Shakry
what does it mean to think through psychoanalysis and islam together, not as a “problem,” but as a creative encounter of ethical engagement?
-how arabic intellectual world showed profound hospitality to Freudian thought
-how iranians showed profound hospitality to western philosophies --witness--> self-confident and enriching ethical encounter with a foreign system of knowledge

گورکانی pre-colonial mughal empire, inheritor of long and unbroken traditions of islamic and indic thought, (from a place of power, privilege, integration) welcomed the upanishads into dialogue with the conceptual world of tasavof

economic, military, and discursive powers of European imperialism ==> epistemological and ontological havoc they wreak on muslim forms of life

•to move back and forth between al-Ghazali (1058-1111) and Freud (1856-1939) <-- without any sense of swimming against the *gushing streams of empty homogeneous time*
•bringing the upanishads, from several hundred years BCE, into conversation with the Quran <-- unconstrained by the *teleology of linear historical time*
--> (my lecture-performances: being) inhabited a world of multiple temporalities {=/= teleology ==> linear time of progress, moving ever forward--teleology of time is central to modernity & question of the self}

many post-colonial projects shares that sense of a break from the past, which must now be recovered --✕--> sense of rupture and alienation was not (and is not) the only way in which the colonized responded to the colonizer

Shakry --> *plenitude of time and the persistence of traditions* + productive conceptual dialogue (~= ajayeb studies)
•to engage with the ethico-philosophical questions

intellectual and religious elite across the colonial Middle East and South Asia lived within a plenitude of time in which Freud and Ibn Arabi, separated by centuries, could productively speak to each other unconstrained by the borders of “tradition” and “modernity,” “religious” and “secular”
(Shakry > Anand)

...................................

(Mufti > Weber:) inescapability of calculation and instrumental rationality in a capitalist society ==> fundamental transformation of religious belief and practice in the transition to the modern social order
•“steel-hard shell” (stahlhartes Gehäuse), “iron cage” --provides--> range of possibilities for social action and social imagination

***modern intellectualist form of romantic irrationalism*** [in contemporary art within Europe --> #fables of: novelty, innovation, departure]
redemption from the rationalism and intellectualism of science --> craving spheres of the irrational (spheres that intellectualism has not yet touched) are now raised into consciousness and put under its lens
}= a method of emancipation from intellectualism

intensive social transformation in the postcolonial world
conditions of neoliberal global capitalism

[we have to see] disenchantment, necessarily open-ended and incomplete =/= self-consciously formulated projects of re-enchantment

[i have to be carefull with my] allusive evocation of the passing of secularity into obsolescence

my work with computre programming and database --> practices of calculability: a hallmark of the secularization thesis

subtraction stories: accounts of the emergence of modernity-secularity as merely the falling away of extraneous elements (leaving a core of foundational human experience and its self-understanding)

(Mufti > Asad --clarifying--> the ways in which) ***the very category of religious experience as a distinct and delimited domain of social and cultural life emerges out of transitions to modernity***

islamism: a return of islam, either uncontaminated by, or having shaken itself free of, the liberal thought and practice of the modern west

jargon of authenticity: (a form of thinking, to understand crisis in terms of) loss and attempted recuperation of past social and cultural forms

emergent postsecular common sense ==>{islamist practices = an expression of religious consciousness =/= the inroads of secularism ~= Western imperialism}

(?what is made to disappear from view altogether in) conceptualizing the interaction of secular and religious imaginations and spaces in modern Muslim societies

[*]enlightenment: an encompassing logic of bourgeois modernity, within and against which different social groups struggle in widely different ways (it is not something to be selected or rejected at the great salad bar of modern life)

*dialectical perception* --> revivalist claims (of whatever) are products of the very cultural logics they disavow and disown
==Mufti==> *islamist thought and practice cannot sustain their claim to be uncontaminated by the modern imperial process*


precolonial poetic traditions in the persianate sphere (influenced by persian)

...................................

systematic observation of the moon and its light ==drive==> development of science
studying soft moonlight =/= short-lived and blinding sensation of a flash of lightning

moon:
boundary of the terrestrial domain
bediator between this world and the next

moonlight ==>
•reflections about the interstellar order of space
•boundaries of terrestrial captivity زندان تن
•*semi-clear blurred shadows that suggest a strange and nonhuman world*


moon changes constantly --> mood changes to the moon [luna in Latin --> laune in german: launisch moody = to be ruled by changeable moods, lunatism = a form of sleep-walking by moonlight or possessed by demon]

reddish
orange
gold
yellow
white


the moon changes its course frequently because it is not able to master the cold

when moon light...
upon moon lands...


out of reach moon was an object of pure observation =/= Moghana’s moon

scorching missiles of Helios
allurement
cheerfulness
harmlessness


Lucretius on the nature of things
look upward yonder at the bright clear sky
and what it holds
the moon, the radiance of the splendour-sun

moon-dwellers

icaromenippus Lucian’s satire about the moon lamenting the lack of imagination of ancient astronomers

trans-lunar celestial spheres

great intellectual abstraction is necessary to explain the appearances in the sky

Plato creates an image if completely harmonious world structure which makes circular rotating movement[...]