[...]essness
="ppl">="ppl">Lucretius on the ="trms">nature of things
look upward yonder at the b="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right clear sky
and what it holds
the moon, the radiance of the splendour-sun
moon-dwellers
="large lg2" stl="font-size:111%">
icaromenippus Lucian’s satire about the moon lamenting the lack of ="trms">imagination of ancient astronomers
trans-lunar celestial spheres
great intellectual abstraction is necessary to explain the appearances in the sky
="ppl">Plato creates an image if completely harmonious ="trms">world structure which makes circular rotating movements by means of spindles
="ppl">Aristotle’s design gave a mechanical explanation for celestial ="trms">phenomena (both terrestrial ='and'>& astral physics)
Copernicus (='lgc'>+ Kepler ='lgc'>+ Galilei) ='lgc'>='lgc'>==> ="trms">anthropocentric view of the ="trms">world (='lgc'>=/= catholics church)
ibn Heisam ='lgc'>='lgc'>--> visible light o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riginates only from the moon
moonlight to be studies
ketab al manazir
size of the angle of deflection is so small that moonlight cannot be explained as sunlight
in 1609 Galilei’s telescope had 20x magnification
(moon’s) traces and spots
rough and full cavities and prominences
“let us not thing it an offence to ="trms">suppose that she is earth and that for this which appears to be her face, just as our earth has certain great guilds, so that earth yawns with great depths and clefs which contain water or murky air, the ="trms">interior of these the light of the sun doe not plump or even touch but it fails and the reflection which it send back here is discontinuous”
moon and the face of the observer
="large lg6" stl="font-size:109%">
“there are people who believe that they are seeing a mirror image of the oceans on earth, and others say they are the traces of the mountains and mountain ranges of our earth; there are also people who believe that what they see is a figure that has been cut out of the reflecting rays that fall upon the earth”
optical homogeneity of the regions of the moon
ibn Heisam ='lgc'>='lgc'>--> the color of the body has the effect of darkening the light
='strcls'>*color is a result of ="trms">density='strcls'>*
“you will not find any color without ="trms">density, because a body that s extremely transparent is not ="trms">dense and therefor it has no color. for this reason we maintain that the color of a body can be equated with its ="trms">density”
eclipse of the moon ='lgc'>='lgc'>--> “this color is dark, its ="trms">nature is blackish and comparable to red”
da Vinci's report
="lstsrd">1. vapours rise from the moon, after the manner of clouds and are ="trms">interposed between the moon and our eyes
="lstsrd">2. moon ="trms">composes of more or less transparent parts
="lstsrd">3. moon='lgc'> = carrying ="trms">thickness or ="trms">density ='lgc'>[refractive ='lgc'><='lgc'>-- this is easily how I modeled my moon for the WIELS exhibition='lgc'>]
="lstsrd">3. moon ='lgc'>='lgc'>~= mirror (='lgc'><='lgc'>== large amount of water on the moon)
Galilei
lunar waterlands (in Kepler’s dream journey ="trms">Somnium https://frostydrew.org/papers.dc/papers/paper-="trms">somnium/)
Kepler saw (in the moon craters) large circular buildings that moon
s inhabitants (endymionians) had erect to drain the swamps
="trms">science and cartography of th physical features of the moon
Hevelius
W. ="ppl">="ppl">Gilbert
moon’s waxing phase ='lgc'>='lgc'>--> earth that is in b="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rightlight reflects light back (one third of the sunlight that reaches it) to the dark side of the moon
“what if the atmosphere had really withdrawn to this dark face='qstn'>? and if air, why not water='qstn'>? would not this be enough to infuse life into the whole continent='qstn'>? why should noy vegetation flourish on its plains, fish in its seas, ="trms">animals in its forests, and man in every one of its zones that were capable of sustaining life='qstn'>? to these ="trms">interesting ="trms">questions, what a satisfaction it would be to be able to answer ="trms">positively one wat or another! for thousands of difficult problems a mere glimpse at this hemisphere would be enough to furnish a satisfactory reply. how glorious it would be to contemplate a real, on which the eye of man has never yet rested!” (Jules Verne, All Around the Moon)
the side of the moon facing earth is being gradually eroded by earth’s gravitation
Pythagoreans ='lgc'><='lgc'>-- one of the first recorded visions of an inhabitable moon on which animas and plants flourish, larger and more beautiful than on earth ='lgc'><='lgc'>== ='strcls'>*it makes to sense to create a planet that is uninhabited='strcls'>*
“='lgc'>[...='lgc'>] for she would then appear to have come into existence vainly and to no purpose, neither brining forth fruit nor providing fir men of some kind an o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigin, an abode, and a means of life, the purpose for which this earth of ours came into being” (Plutarch, On the Face of the Moon)
="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphors for the silence of the space ='lgc'>='lgc'>--> perennial ="trms">question of humankind
the black sea sparkle with lustrous fires, like the ceiling of a vast hall of ebony encrusted with flashing diamonds
with what a soft sweet light every star glowed
no ="trms">matter what its magnitude, the stream that flowed from it looked calm and holy
not twinkling
no scintillation
no nictitation
disturbed their pure and lambent gleam
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night dreams (after WIELS's exhibition)
starting with the ="trms">story of the jinn studying o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigin of ="trms">species ='lgc'>='lgc'>--> ="trms">bestiaries
mix of reports from Hedayat'neyran="trms">gestan ='lgc'>+ ="ppl">Shamlu's ketab kuche ='lgc'>+ Marzolph's topology of persian folklore ="nms">iranian ="trms">stories ='lgc'>+ ="nms">ajayeb ="trms">stories ='lgc'>--to='lgc'>='lgc'>--> ='qstn'>?
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jin lamp
tree
scared face
="trms">book Skala='lgc'>:
royal fairy tales
baba jaga kostliva noha / bony legs
the first worm
death skeleton afraid of itself, of its own image
self-reflective
you are following, while being followed, and the one who follows you is being followed...
pop-up ="trms">book
="lsts lst1">•endless doors (on top of each other)
="lsts lst1">•rotation='lgc'>: https://vm.tiktok.com/ZMR4VTo8s/
="lsts lst1">•rotation='lgc'>: https://vm.tiktok.com/ZMR4Vp8Yb/
="lsts lst1">•https://vm.tiktok.com/ZMR4Vw7qk/
="lsts lst1">•https://vm.tiktok.com/ZMR4VttgH/
="lsts lst1">•moon https://vm.tiktok.com/ZMR4VV2CC/
="lsts lst1">•Philippines ='lgc'>='lgc'>--> ="trms">aesthetics of poverty ='lgc'>[culture of ="trms">material poverty ='lgc'>='lgc'>--> poverty as scenic design and working philosophy='lgc'>] (='lgc'>='lgc'>==> the imperative to eliminate nonessentials ='lgc'>=/= my philosophy)
="lsts lst1">•="nms">Iran ='lgc'>='lgc'>--> ="trms">aesthetics of ='qstn'>?
="lsts lst1">•(='qstn'>?what is) In="trms">stagram or TikTok people's appreciation of beauty ='lgc'>=/= ="trms">aesthetics of poverty's coupling expression with survival and change
='thdf'>the idea that becoming sensitive to the ="trms">aesthetic qualities of local ="trms">materials ='lgc'>='lgc'>==> increasing one's power of expression
theater director='lgc'> = ="trms">aesthetic coordinator='lgc'> = sensitivity ='lgc'>+ selectivity
scenography in artistic research
my early ="trms">interest in ="trms">stage design ='lgc'>{='lgc'>~ use of backdrops in capturing the essence of a play or ="trms">story ='lgc'>='lgc'>--> a way to ='strcls'>*establish setting='strcls'>* ='lgc'>[='lgc'>=/= s="trms">cene='lgc'>] ='lgc'>='lgc'>--> sense of (not necessarily authentic) ="trms">history, calling for the patina of ="trms">history='lgc'>} ='lgc'>='lgc'>==> my recent scenic paintings ='lgc'>--="trms">present='lgc'>='lgc'>--> ='strcls'>*visual stream of consciousness='strcls'>* ='lgc'>='lgc'>~= diorama ='lgc'>='lgc'>~= to capture the essence of a practice ="trms">interest optic ="trms">episteme (='lgc'>='lgc'>--> establish a setting to get caught ="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lured)
(in ='mywrk'>my work='lgc'>: ='thdf'>assumption of)
="trms">symbolic use of visual elements ='lgc'>='lgc'>--> collective consciousness ='lgc'>+ revitalized forms ='lgc'>='lgc'>==> vision of a larger culture ='lgc'>: capturing a ="trms">gestalt='lgc'> = everyone can understand
Shake, Rattle and Roll
romance, light sex, and comedy segments='lgc'>='lgc'>---laced in ="trms">horror
(Tolentino)
="trms">horror genre
='lgc'>='lgc'>==> big young stars performing non-iconic roles
='lgc'>='lgc'>~= (analogue of ='lgc'>[collective='lgc'>]) ="trms">anxiety (of nation='qstn'>?) ='lgc'>: making-do processes and mechanisms of ordinary people ='lgc'>+ imperative of profit and state formation
='lgc'>='lgc'>--> how (mis)governance get to be re="trms">presented ='lgc'>+ how citizenry is enforced and ="trms">embodied (at the ground level)
Philippines='lgc'>: from Marcos ="trms">dictatorship ='lgc'>--to='lgc'>='lgc'>--> neoliberalism='lgc'>: privatized, deregulated, commercialized, ="trms">marketized public services
="lsts lst1">•Crane using psychoanalytical ="trms">tropes ='lgc'>='lgc'>--> ="trms">horror='lgc'> = everyday terror
='lgc'>[='strcls'>*='lgc'>]="trms">horror='lgc'>: ="trms">excessive ="trms">communication
="lsts lst1">•Creed using ="trms">trope of ="trms">monstrous-feminine ='lgc'>='lgc'>--> ="trms">horror='lgc'> = ="trms">gestalten deeds in adjection and castration
="lsts lst1">•Lim ='lgc'>='lgc'>--> ='strcls'>*="trms">horror='lgc'> = temporal critique='strcls'>* ='lgc'>{fantastic local ="trms">horror ='lgc'>=/= ="trms">historical time, super="trms">naturalism, occult modes of thinking en="trms">coded in fantastic ="trms">narratives='lgc'>}
='lgc'>[="ppl">Bergson > Lim > Tolentino:='lgc'>] ="trms">horror ='lgc'>='lgc'>--> heterogeneous temporality, heteroglossia='lgc'>: multiple tongues, to disengage in certain (nation) formations
horrific real
="trms">translation of ="trms">historical terror in filmic ="trms">horror
="trms">historical real ='lgc'>+ filmic mobilization ='lgc'>--render='lgc'>='lgc'>--> real as porous ='and'>& artificial
="trms">horror ='lgc'>--Tolentino='lgc'>='lgc'>--> trans="trms">historical (transgressional) continuity of the project of desire ='and'>& pleasure
='lgc'>='lgc'>--> masochistic viewing experience ='lgc'>+ ="trms">trajectory of critique
(during Marcos order in Philippines ='lgc'>='lgc'>-->) ="trms">horror genre talks about the popular dialectics of the known ='and'>& unknown, moral ='and'>& immoral, in="trms">="trms"nttrm="cluster,club">clusion ='and'>& ex="trms">="trms"nttrm="cluster,club">clusion, defeat ='and'>& triumph, struggle ='and'>& redemption, normal ='and'>& abnormal, reality ='and'>& alternative realities, ="trms">religious ='and'>& secular
="lsts lst1">•="trms">horror provides a cultural ="trms">trope for the ="trms">imagination of the nation
="trms">anxious state in ="trms">horror films ='lgc'>--re="trms">present='lgc'>='lgc'>--> ="trms">anxious state in ... (nation-formation, citizenship, etc.) ='lgc'>='lgc'>--> irony='lgc'>: (the ="trms">anxious state) it is not what it is
='lgc'>-='lgc'>-='lgc'>='lgc'>--> ='lgc'>[='strcls'>*='lgc'>]viewing='lgc'>: a sadomasochistic act ='lgc'>[you know it is f="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rightful (or garbage) yet enjoy viewing (in KHM we called it hate-watching)='lgc'>] ='lgc'>='lgc'>--> ="trms">pervers pleasure ='lgc'>='lgc'>==> individual and ="trms">social ="trms">categories to remain constantly in a flux
intensification of ="trms">anxiety ='lgc'>='lgc'>='lgc'>~=> carnavalesque moment of drawing pleasure
(in the film) ="trms">history of a chosen local
logic of absence ='lgc'>='lgc'>--> prohibitive ="trms">history of violence ='lgc'>+ ="trms">excess
ritual of horrific foregrounding
s="trms">cene ='lgc'>+ coherence of meaning
='strcls'>*="trms">horror is performative ='lgc'>: it needs to be re="trms">staged in order to be evocative of meaning='strcls'>*
sexualization of women ="trms">integral to the genre of ="trms">horror ='lgc'>[aimed at its male audience, similar to Charmed='lgc'>]='lgc'>:
="lsts lst1">•sexy female leading role (in ="trms">love triangle)
="lsts lst1">•man ='lgc'>='lgc'>--> re="trms">presenting evil and under="trms">world
="lsts lst1">•man ='lgc'>='lgc'>--> re="trms">presenting true ="trms">love (engaged in a battle for ="trms">love ='lgc'>+ choice of the young woman, sexualized in the male contest)
="lsts lst1">•female viacera sucker ='lgc'>='lgc'>--> female creatures need to show hidden skin ='lgc'>[popular sex-oriented star ='lgc'>--to='lgc'>='lgc'>--> female ="trms">monstrous figure ='lgc'>--allow='lgc'>='lgc'>--> display of prohibited body parts ='lgc'>+ heteronormative desire='lgc'>]
(female star rendered both strong and weak)
="lstsrd">1. exposing and defying the ="trms">horror figure (first)
="lstsrd">2. ="trms">embodying the horrific abject subject (second)
in the ="trms">narrative of ="trms">horror
="lsts lst1">•the moral forth="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rightness that makes the female subject survive, endure, move on
="lsts lst1">•they are punished but never totally ob="trms">literated into the ="trms">horror s="trms">cene
="trms">internalization of fear ='lgc'>='lgc'>==>='qstn'>? domestication ='lgc'>=='qstn'>? maintaining the status quo in ="trms">community fronts ='lgc'>--="ppl">="ppl">Foucault='lgc'>='lgc'>--> docile ='lgc'>='lgc'>==> productive for state formation
(the survivor never fully survives and triumphs over the adversaries of the) ="trms">horror s="trms">cene ='lgc'>='lgc'>--> open-endedness of the closure='lgc'> = of knowing ='lgc'>+ of being abjected
(libidinal drive in) citizenship claims in nation-formations ='lgc'>='lgc'>~= (libidinal drive in) continuing performative of the ="trms">horror subject
='lgc'>}='lgc'>='lgc'>--> one is constitutes through but never thoroughly in power ="trms">relations
white sexy female star ='lgc'>+ ="trms">horror ='lgc'>+ ="trms">social melodrama (= Charmed)
orally told tales of female violence
miscegenation
desire for liminal female sexuality
necrophilia
female haunting
heterosexual desire
nostalgia for truth
='lgc'>==provide='lgc'>='lgc'>==> template for cultural idiomatic ="trms">imagination
="trms">historical experience ='lgc'>='lgc'>--> futile ='and'>& ="trms">enunciated through the orality of retelling (='lgc'>+ being capable of retelling)
="trms">historical justice has not been served in actual ="trms">social reality ='lgc'>='lgc'>==> the ="trms">horror s="trms">cene bears the constant threat and possibility of repeating itself on the future
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='at'>#idea
namaz ="trms">gestures as alchemical ruse to open portals, kill enemies, transmute objects, and other specs
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="ppl">Naveeda chapter 1 mosque
mosque ='lgc'>=/= shell for prayers
="lsts lst1">•monumental structures built by the state
old mosque='lgc'>: part of complex devoted to
="lsts lst1">•learning
="lsts lst1">•dispensing justice
="lsts lst1">•channeling charity
oft repeated statement='lgc'>: Pakistan is a mosque ='lgc'>[='lgc'>='lgc'>~= one has to learn to inhabit this place, aquire the ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right etiquette in sharing it='lgc'>] (='lgc'>='lgc'>--> what it means to be Muslim in Pakistan)
="lsts lst1">•a place of assembly='qstn'>?
="lsts lst1">•a sacred place='qstn'>?
qabza, ghabze قبضه, violent seizure, forcible possession
(depending on who you ask ='lgc'>='lgc'>-->) Pakistan under ghabze by='lgc'>:
="lsts lst1">•the state
="lsts lst1">•venal ="trms">religious figures
="lsts lst1">•unscrupulous lay muslims
="lsts lst1">•sectarian groups
="lsts lst1">•
“="trms">narratives of loss ='lgc'>='lgc'>--> investment on self-betterment='strcls'>* (='lgc'>+ bettering of one's ="trms">community) ='lgc'>='lgc'>~= striving
emergence of new independent mosques ='lgc'>='lgc'>--> new property arrangements (='lgc'>+ admin ='lgc'>+ funding) ='lgc'>='lgc'>--> growth of civil institutions
city bureaucracy of Islamabad ='lgc'>==Hull='lgc'>='lgc'>==> ='strcls'>*uncivil politics='strcls'>* (سیاست غیرمدنی ='lgc'>=/= civil ="trms">society)
(like ="nms">Tehran) Lahore='lgc'> = ="trms"nttrm="disturban">urban fabric ="trms">palimpsest of='lgc'>:
="lsts lst1">•="trms">different eras of ="trms">history
="lsts lst1">•political leadership
="lsts lst1">•="trms">social com="trms">position
="lsts lst1">•="trms">aesthetic styles
="lsts lst1">•modalities of ="trms">social engineering
='lgc'>=/= dissolving the ="trms">past into hyper="trms">modern
='strcls'>*postcolonial ='lgc'>='lgc'>='lgc'>~=> sectarian politics='strcls'>*
local mosque-related politics
سیاست محلی مسجدی
demographic change ='lgc'>+ population growth ='lgc'>+ strengthening of sectarian politics='lgc'> = ='qstn'>?
به طور قانونی غیرقانونی
legally illegal mosques
(illegal structures on land legally put aside for this purpose)
="trms">presence of bureaucrats within mosques in south Asia (since 19th century)
="large lg1" stl="font-size:120%">
creating an ideal state by means of the mosque
loud zekr ذکر
mosque='lgc'>: (bearing) traces of the changing fortunes of its worshippers
qabza ='lgc'>=/= voice='lgc'>: an individual's singular words and ="trms">gestures arising from her ="trms">embodiment ='strcls'>*of hey maslak مسلک='strcls'>*
...civil servents
cultivating a ="trms">modernist
="trms">cosmopolitan air
and their educated well-="trms">traveled
nuclear families
congregation (جماعت ='lgc'>=/=='qstn'>? collective, ="trms">community)
="trms">communal exchange
learning
contemplation
mosque employee hierarchy='lgc'>:
="lstsrd">1. khatib خطیب the person who gives sermons during Friday prayers
="lstsrd">2. imam امام the person who leads the give ="trms">obligatory prayers during the day expect Friday
="lstsrd">3. ghari قاری the person who had received enough training to render a pepper re="trms">citation of the quran
="lstsrd">4. moazen موذن there person who gives the call to prayers, also ="trms">responsible for cleaning the mosque
ghabze of mosque='lgc'> = expression of ambition (to found ="trms">religious space) to forge the model Muslim ="trms">community (beyond daily needs of worship)
='strcls'>***legal exercices ='and'>& bureaucratic forms='lgc'> = a mode of experimentation='strcls'>*** (in being good ='lgc'>[Muslim, intrinsic to Pakistan='lgc'>])
='lgc'>='lgc'>--> to enable civil ="trms">relation (learning from ="ppl">Naveeda and ="frds scrmbld">Femke)
Islam is only one element of a complex weave of politics (involving local leadership, emergent ="trms">communities of dissent and activism against an in="trms">different state)
flagging a ="trms">social problem ='lgc'>=/= filling a ="trms">complaint
jahalat جهالت (='lgc'>=/= common sense ='lgc'>+ education ='lgc'>+ good b="trms"nttrm="already,spread">reading)
resentment of uneducated
not class-="trms">coded='qstn'>?
='lgc'>='lgc'>--> character (determined by)
="lsts lst1">•nobility of birth ='lgc'>=/= lowly birth
="lsts lst1">•enlightenment of education ='lgc'>=/= ignorant
='lgc'>--="ppl">Naveeda='lgc'>='lgc'>--> ‘maslak ="trms">differences ='lgc'>='lgc'>~= grist for the art of war’
="trms">rumored
engineered
un="trms">folding
sectarian geography of the city
mobilized in the form of bored policemen
prophet's era ="trms">intermingled with Pakistan ="trms">present
masjed zarar
gabze (mosque seizure قبضه مسجد) ='lgc'>--explicit='lgc'>='lgc'>--> desire to stake a claim on a new nation-state (Pakistan)='lgc'> = expression of striving='lgc'>:
="lsts lst1">•tie ="trms">religious/moral development to the nation-state development
="lsts lst1">•tie ="trms">religious/moral development to the ="trms">imagination of an earlier era of Islam
='strcls'>*expression of striving='strcls'>* in art='lgc'>: opening an art space, studio, school, or an institute (='lgc'>=/= create an institution as a conceptual ="trms">gesture)
='lgc'>='lgc'>--> tie your development to the nation-state development and to an ="trms">imagination (of change='qstn'>?)
="lsts lst1">•anything could be believed about a certain imam
="lsts lst1">•when someone (or group) attack you, they transform from human to ="trms">animal
='lgc'>='lgc'>--> skeptical turn towards the ="trms">world
neighborhood='lgc'> = ties ='lgc'>+ tensions
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="ppl">Naveeda chapter 2 Iqbal
="ppl">Naveeda's ethnographic ='thdf'>example of a s="trms">cene of aspiration='lgc'>:
="lsts lst1">•librarians sit around a table (in a public library) engaged in a heated ="trms">religious argument that threatens to spill into accusations of blasphemy
="lsts lst1">•Lahoris resolve to build mosques for their neighborhoods only to preside over the dissolution of their ="trms">communities in their fights over the mosques
='lgc'><='lgc'>-- sites of dissonance ='lgc'>+ aspiration
aspiration ='lgc'>='lgc'>--> efforts at being Muslim (in the ways one knows or attached to) marked by a striving to an as-yet-unattained self without presuming that this next self is the final one
='lgc'><='lgc'>-- tendency (='lgc'>=/= ="trms">social program)
(='lgc'>=/= see these examples as the lack of con="trms">sensus in Islam)
Iqbal ='lgc'>--="ppl">Naveeda='lgc'>='lgc'>--> theory of creative workings of time
="ppl">Naveeda constructing a Pakistani Iqbal
Iqbal ="trms">presence within='lgc'>:
="lsts lst1">•everyday acts of striving to be Muslim
="lsts lst1">•state exertion (official ="trms">rhetoric)
="lsts lst1">•public culture of Lahore
='strcls'>**synthetic mode of thought='strcls'>**
='lgc'>='lgc'>--> how South Asian intellectuals created zones of thought by assimilating the work of thinkers from ="trms">different times and parts of the ="trms">world to their own ='lgc'>='lgc'>==> (develop and sustain a) ='strcls'>*="trms">cosmopolitanism='strcls'>* ='lgc'>[that exceed the limits places on ="trms">imagination by colonialism, nationalism='lgc'>]
(='lgc'>--in='lgc'>='lgc'>--> both locatedness and translocal ambitions ='lgc'>--understand='lgc'>='lgc'>-->) ='strcls'>*the openness and connectivity that characterizes the socal='strcls'>*
Iqbal's mode of self-experimentation='lgc'>: he put himself in ="trms">relation to dynamic individuals and emergent movements and institutions to see how they sat with him and he with them
='lgc'>--="ppl">Naveeda='lgc'>='lgc'>--> ='strcls'>*experimentation does not require the creation of the new='strcls'>* but rather new ways of inhabiting the fundamentals (of ="trms">religion in Iqbal's case) ='lgc'>--toward='lgc'>='lgc'>--> producing the ="trms"nttrm="already,spread">readiness for change
="large lg18" stl="font-size:118%">
="prgrph">-attitudes of toleration comes with belief in dogma
Mohammad
the prophet's return is creative ='lgc'>: insert himself into the sweep of time with a view to control the forces of ="trms">history ='lgc'>='lgc'>==> create a new ="trms">world of ideals
='strcls'>*prophetic consciousness='lgc'>: a mode of economizing individual thought and choice by providing ="trms"nttrm="already,spread">readymade judgment, choices, ways of action
Islam is strongly informed by ='strcls'>*teleology='lgc'>: final causes and ends
="lsts lst1">•(a tradition of) biding worshippers to act in this ="trms">world with the knowl="trms"nttrm="knowledge,Knowledge">edge of brevity of earthly existence (and the certainty that they will meet their maker)
='lgc'>='lgc'>--> perception of time
="ppl">Bergson ='lgc'>='lgc'>--> enabling change in the human perception of time so that humans could see how their ="trms">present was charged with open-ended potential
(1934='lgc'>:)
="lsts lst1">•duration='lgc'>: reality of time as a dynamic continuity
="lsts lst1">•intuition='lgc'>: ="trms">imaginative means by which humans could perceive duration
(picture of) life='lgc'> = vital impulse through ="trms">matter
='lgc'>='lgc'>--> (="trms">positive account of) evolution='lgc'>: continual discharge of creative ideas (and tendencies) moving through a ="trms">world of ="trms">matter
='lgc'>[='strcls'>*='lgc'>]="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysics='lgc'>: a ="trms">technique to avoid “false problems”
="ppl">Bergson's understanding of intellect='lgc'>: denying humans the experience of time as duration ='lgc'>='lgc'>==> Iqbal
how Iqbal rendered (="ppl">Bergson's) vita="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list philosophy (which denied teleology) acceptable to Islam (which strongly is based on teleology)='lgc'>:
='thdf'>the idea of a forward-looking aspect to the intelligence permeanting life ='lgc'>='lgc'>--> for a Muslim an “ought to be” stands in the forefront inflecting the ="trms">present well before any final end
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human-God copartnership ='lgc'>--imply='lgc'>='lgc'>--> advancement of the self as the object of striving ='lgc'>{the self arcs towards God and partners with God in order to advance='lgc'>}='lgc'>='lgc'>==> change in the ="trms">world
“the ="trms">finite ego must be distinct, though not isolated, from the in="trms">finite”
(Iqbal)
Iqbal's striving='lgc'>:
="lsts lst1">•the end of one's striving is one's ='strcls'>*next self='strcls'>*
="lsts lst1">•nonprogressive='lgc'>: one's next self could lay ahead, alongside of one, or in one's ="trms">past
="lsts lst1">•not to part with their ="trms">finitude too quickly (no fana dar hagh)
Iqbal's pholosophy ='lgc'>='lgc'>-->='qstn'>? ="trms">aesthetics of the self (='lgc'>~ creation of personality)
='lgc'>--(preoccupied with)='lgc'>='lgc'>--> ='strcls'>*muslims ="trms">crafting and tethering their subjectivity to the commentary ="trms">world='strcls'>*
Iqbal's self-seeking individuals ='lgc'>: actualize qualities attribited to God ='lgc'>[(impersonal qualities='lgc'>:) ma="trms">jesty, beauty, grace='lgc'>] (to the best of one's ability) ='lgc'>--="ppl">Naveeda='lgc'>='lgc'>--> (individual impersonality) ='strcls'>***individuality marked by a certain impersonality='strcls'>*** ='lgc'>: the more impersonal the qualify that is manifested the more unique one is
='lgc'>=/= ='lgc'>[='strcls'>*='lgc'>]="trms">modern identity ='lgc'>: ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right-bearing citizen in nation-state, a subject distinguished by the peculiarities of his or her own way of life or point of view or a ="trms">specific ="trms">interiority
='at'>#="trms">integration
='lgc'>=/= ="nms">Cinderella's (aim and process of) individuation ='lgc'>--="frds">Sina='lgc'>='lgc'>--> impersonal individuality
='lgc'>[="nms">Cinderella's shekayat شکایت='lgc'>]
Iqbal's nonintuitive pairings (='lgc'>=/= contra="trms">dictions)='lgc'>:
="lsts lst1">•experimentation / convection
="lsts lst1">•fidelity to one's ="trms">past / seeking one's future
="lsts lst1">•prophetic guidance / human freedom
="lsts lst1">•reason / revelation
="lsts lst1">•teleology / open future
="lsts lst1">•duration / transcendence
="lsts lst1">•freedom / ="trms">finitude
="lsts lst1">•individuality / impersonality
='lgc'><='lgc'>-- elements are drawn to each other, ="trms">mutual attraction (that does not detract from the plenitude of each)
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(Sir Sayyid='lgc'>:) “="trms">religion='lgc'> = revelation ='lgc'>+ reason” ='lgc'>--Iqbal='lgc'>='lgc'>--> affirmative picture of existence after revelation had ceased
Muslim thinking in need of biological renewal ='lgc'>==Iqbal='lgc'>='lgc'>==> revolutionary Muslim thinking
='lgc'>}='lgc'>='lgc'>--> a theory of human perception ='lgc'>+ intelligence ='lgc'>+ their place within the larger picture of ="trms">natural evolution
="prgrph">-in order ot make islam political they have to reject the super="trms">natural (miracles, keramat, etc.) ='lgc'>-='lgc'>='lgc'>--> ='gtrw'>go to ="ppl">Corbin's critique
='strcls'>*striving to overcome the (so-called) sickness of ="trms">modernity='strcls'>* ='lgc'>='lgc'>--> (now in Europe artists want to become ='lgc'>='lgc'>-->) ='strcls'>*physician of moral ="trms">community='strcls'>* (hakim al umat)
habits of Allah
="lsts lst1">•miracle
="lsts lst1">•
Iqbal ='lgc'>='lgc'>--> the ="trms">question is not of evidence (whether miracles did not did not happen), rather='lgc'>: whether belief in miracles is usefully to a ="trms">community ='lgc'>: miracles ='lgc'>='lgc'>==> intensify sense of super="trms">natural ='lgc'>='lgc'>==> hold together ='lgc'>='lgc'>--> ="trms">society with ='strcls'>*ideal nationality='strcls'>* (not territorial nationality)
='lgc'>}='lgc'>--="ppl">Naveeda='lgc'>='lgc'>--> (Iqbal is saying that) just as Muslims needed to understand the capaciousness of ="trms">nature (to be able to engage and value human striving), so too did they need to ="trms">accord existence to the super="trms">natural ='lgc'><='lgc'>-- quality of striving
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Maududi's picture of aspiration
="trms">modern Muslim citizenry ='lgc'><='lgc'>--Maududi='lgc'>-- should be created by the state (='thdf'>the idea that state must mould every aspect of human life on consonance with its moral norms and program of ="trms">social reform ='lgc'>='lgc'>==> ='strcls'>*true Islam ='lgc'>=/= muslim Islam='strcls'>*
='lgc'>='lgc'>~= Islam is perfect, muslims not
="lsts lst1">•Asad ='lgc'>='lgc'>--> muslim self-transformation (self-directed changed) ='lgc'>='lgc'>==> perfect form of islam
="lsts lst1">•Maududi ='lgc'>='lgc'>--> (Muslims who know themselves to be weak by constitution ='lgc'>='lgc'>-->) one erect a state to install change in oneself ='lgc'>='lgc'>==> perfect form of islam
="lsts lst1">•Iqbal ='lgc'>='lgc'>--> striving='lgc'>: individuation without individuality ='lgc'>='lgc'>~= potentiel without concrete ='lgc'>='lgc'>~= experimentation on self
producing the concrete environment within something to make it available to X ='lgc'>: enabling ='lgc'>=/= entailing
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="ppl">Naveeda chapter 3 law
="ppl">Naveeda='lgc'>:
="lsts lst1">•mosque='lgc'> = site of striving
="lsts lst1">•law='lgc'> = state's efforts at striving (and inflecting muslim aspiration) ='lgc'>[='lgc'>=/= law='lgc'>: site of colonial ="trms">codification and ossification='lgc'>]
="ppl">="ppl">Foucault ='lgc'>='lgc'>--> (when the state asks you for) registration='lgc'>: dis="trms">interested bureaucratic procedure='lgc'> = state's securing its ="trms">authority
='lgc'>='lgc'>~/= ="ppl">Derrida ='lgc'>='lgc'>--> law='lgc'> = a horizon of aspiration through a register of justice
munir report
semitic theory of state (Jewish, ="frds scrmbld"nttrm="Christianson">Christian, or Islamic)='lgc'>: the object of human life is to prepare ourselves for the next life ='lgc'>='lgc'>--> strive for human conduct which ensure for a person better status in the next ="trms">world
='strcls'>*state ='lgc'>='lgc'>--> act upon Muslim bodies to secure their afterlife='strcls'>* (by means of prayers and good work)
='lgc'>}='lgc'>='lgc'>--> define a Muslim='lgc'>:
="lstsrd">1. identify the ="trms">material body upon which am Islamic state is compelled to act (to ensure its afterlife)
="lstsrd">2. to protect non-Muslims from the state
="lstsrd">3. to protect the state from non-Muslims (kofar)
(for me there is a big ="trms">difference between='lgc'>:)
="lsts lst1">•islam='lgc'>: achievement of the ="ppl">Arabian nomads (that make the musulman of today live in the ="trms">past)
="lsts lst1">•islam='lgc'>: a tradition of intellectual ="trms">imagination of those who were conquered
Pakistan 1972 constitution ='lgc'>--(for the purpose of the constitution of the law)='lgc'>='lgc'>--> non-muslim='lgc'>: a [...]