Ereignis: 0, (Max.: 500+)

[...]br /> corporeality='lgc'> = formed and perceived thinghood
="lsts lst1">•inseparable from processes of transformation
 ="lsts lst1">•inseparable from expressive qualities

vague='lgc'> = ="trms">intermediary ='lgc'>='lgc'>--> autonomous, stretching itself between things and thoughts ='lgc'>--establish='lgc'>='lgc'>--> new ="trms">relations (='lgc'>='lgc'>--> this is what Manning has adopted from ="ppl">Deleuze and ="ppl">Guattari)

variable intense ="trms">affects

topological ='lgc'>=/= ="trms">geometrical

hylo="trms">morphic model ='lgc'>=/= active and ="trms">affective... (="trms">matter-flow can only be followed)
hylo="trms">morphic='lgc'>: imposing a form upon ="trms">matter ='lgc'>=/= ="trms">materiality possessing a nomos ='lgc'>: ="trms">material traits of expression constituting ="trms">affects (='thdf'>for example surrendering to the wood, then following where it leads by connecting operations to a ="trms">materiality...)
="prgrph">-the critique of the hylo="trms">morphic schema is based on the existence between form and ="trms">matter, of a zone of medium and ="trms">intermediary dimension, of energetic... ='lgc'>[and what about digital ="trms">technology='qstn'>?='lgc'>]='lgc'>='lgc'>--> we need more artisan (follows the ="trms">matter) ='lgc'>=/= artist (invents/breaks the ="trms">matter)
 ='strcls'>*artisan='strcls'>* ='lgc'>='lgc'>--> one who is determined in such a way as to follow a flow of ="trms">matter, of ='strcls'>*machinic phylum='strcls'>* (='at'>@OSP, ='thdf'>for example ="trms"nttrm="metaph,metamorph,metabol,metal">metal="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lurgist='lgc'> = one who works inside the mold, the consciousness of thought of the ="trms">matter-flow ='lgc'>+ ="trms"nttrm="metaph,metamorph,metabol,metal">metal the correlate of this consciousness)
='lgc'>[follow a flow of ="trms">matter='lgc'> = to itinerate, to ambulate='lgc'>]
artisan ='lgc'>=/= farmer
artisan ='lgc'>=/= ="trms">animal raiser
='lgc'>[='strcls'>*='lgc'>]artisan='lgc'>: take up ="trms">craft activity ='lgc'>+ follow the ="trms">matter-flow as pure productivity

="large lg2" stl="font-size:110%"> continous development of form, chromaticism ='lgc'>='lgc'>--> a form proper to ="trms">matter ='lgc'>[='lgc'>='lgc'>-->='qstn'>? not in middle east='lgc'>: ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysics ='lgc'>='lgc'>--> ="trms"nttrm="metaph,metamorph,metabol,metal">metal="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lurgist ='lgc'>=/= ="trms"nttrm="metaph,metamorph,metabol,metal">meta="trms">morphosist ="trms">poet ='lgc'>='lgc'>--> chaotic ='lgc'>=/= harmonic, nomadic='lgc'>]

not everything is ="trms"nttrm="metaph,metamorph,metabol,metal">metal, but ="trms"nttrm="metaph,metamorph,metabol,metal">metal is everywhere (='lgc'>='lgc'>--> what would X-Men say about this)

='lgc'>--D='lgc'>+G='lgc'>='lgc'>--> ='strcls'>*thought is born more from ="trms"nttrm="metaph,metamorph,metabol,metal">metal than from stone='strcls'>*(!!)
="trms"nttrm="metaph,metamorph,metabol,metal">metal="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lurgy is minor ="trms">science, vague ="trms">science, ="trms">phenomenology of ="trms">matter

="trms"nttrm="metaph,metamorph,metabol,metal">metal is neither a thing not an organism, but a ='strcls'>*body without organs='strcls'>*
(on the ="trms">symbolic value of ="trms"nttrm="metaph,metamorph,metabol,metal">metal and its cor="trms">respondence with an organic soul but on the immanent power of corporeality)


smiths (="frds">Sina, OSP='qstn'>?)
their space is neither the striated space of the sedentary nor the smooth space of the nomad (='lgc'>='lgc'>--> my room and computer desktop) ='lgc'>='lgc'>--> ='at'>#tent, in the manner of a cave or a hole
='lgc'>='lgc'>--> ='strcls'>*they are cave dwellers not by ="trms">nature by by artistry and need='strcls'>*
="trms">internal itinerancy, their vague essences ='lgc'>='lgc'>==> their ="trms">relation to others
='lgc'>='lgc'>--> ='strcls'>*smith='strcls'>* ='lgc'>[follows the flow of ="trms">matter ='lgc'>='lgc'>==> (surplus value='lgc'>:) ‘resist the State’, Tamar Yaen ="frds scrmbld">Pierre ="frds">Sina ="frds scrmbld"nttrm="Godard">Goda='lgc'>]
='lgc'>=/= ='strcls'>*migrant='strcls'>* ='lgc'>[existence depends upon and constrained by the logic of the State (with its boundaries and borders) ='lgc'>='lgc'>==> (surplus value='lgc'>:) ‘residual gold in the ruins’, ="frds scrmbld">Hoda ="frds scrmbld">Sana Rui Flavio ="frds scrmbld">Quinsy ="frds scrmbld">Elen='lgc'>]
='lgc'>=/= ='strcls'>*nomad='strcls'>* ='lgc'>[occupies and inhabits smooth space beyond or bellow the State ='lgc'>='lgc'>==> (surplus value='lgc'>:) ‘alternative’, Deborah ="frds scrmbld">Xiri ="frds scrmbld"nttrm="Leonardo">Leo Isabel ="frds scrmbld">Aela ="frds scrmbld">Agnes='lgc'>]
='lgc'>=/= ='strcls'>*="trms">pastoral transhuman='strcls'>* ='lgc'>[rotates through a circuit ='lgc'>='lgc'>==> (surplus value='lgc'>:) ‘="trms">erotic in="trms">="trms"nttrm="cluster,club">clusivity'='lgc'>]


vital forms of nonorganic life

='lgc'>[title='lgc'>]
your strength and your nothingness

transpierce ='lgc'>=/= scaling
excavate ='lgc'>=/= striating

...vagabond sign of itinerancy سيارى

from hole to hole
a line of variation

="large lg6" stl="font-size:113%"> ='strcls'>***the hybrid ="trms"nttrm="metaph,metamorph,metabol,metal">metal="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lurgist, a weapon- and toolmaker, ="trms">communicates with the sedentaries and with the nomads at the same time='strcls'>***

phylum='lgc'>:
='lgc'>--connected-to='lgc'>='lgc'>--> nomad space
='lgc'>--conjugates-with='lgc'>='lgc'>--> sedentary space

(we have both='lgc'>:)
='strcls'>*war machine='strcls'>*='lgc'>:
="lsts lst1">•opening
 ="lsts lst1">•rhizome
 ="lsts lst1">•gaps
 ="lsts lst1">•detours
 ="lsts lst1">•holes
 ="lsts lst1">•stems
 ='lgc'>=/=
='strcls'>*state ="trms">apparatus='strcls'>*='lgc'>:
="lsts lst1">•capture phylum
 ="lsts lst1">•play the lines of flight
 ="lsts lst1">•into ="trms">code
 ="lsts lst1">•into form


war machine collides with States and cities (forces of striation) ='lgc'>='lgc'>==> war

="ppl">Deleuze and ="ppl">Guattari ask='lgc'>:
="prgrph">-how will the State appropriate the war machine='qstn'>?
 (appropriate='lgc'>: subordinates it to its political aims)

from encasement قفسه ='lgc'>--to='lgc'>='lgc'>--> (forms of) appropriation تصاحب

="large lg6" stl="font-size:112%"> Genghis ="ppl">Khan and his followers were able to hold out for a long time by partially ="trms">integrating themselves into the conquered empires, while at the same time maintaining a smooth space on the steppes to which the imperial centers were subordinated

Timur who constructed a fantastic war machine turned back against the nomads, but who, by that very fact, was ="trms">obliged to erect a State ="trms">apparatus all the heavier and more unproductive since it existed only as the empty form of appropriation of that machine


the peace of terror or survival
="prgrph">-the postfascist figure that takes peace as its object directly
 ="prgrph">-we have seen war machine assign its objective a peace still more terrifying than fascist death
 ='strcls'>*the un="trms">specified enemy='strcls'>* we have seen it put its counterguerrilla elements into place


two poles of war machine='lgc'>:
="lstsrd">1. it takes war for its object and forms a line of destruction prolongable to the limits of the universe
 ="lstsrd">2. when it, with in="trms">finitely lower qualities, has as its object not war but the drawing of a ='strcls'>*creative line of flight='strcls'>* (the com="trms">position of a smooth space and of the movement of people in that space)

an ideological, ="trms">scientific, or artistic movement can be a potential war machine, to the precise extent to which it draws, in ="trms">relation to aphylum, a plane of consistency, a creative line of flight, a smooth space of displacement

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="lstsrd">0.99993

="ppl">Daston ="trms">history of reason
="ppl">Daston asking='lgc'>: how reason became rationality='qstn'>?

rationality (='lgc'>='lgc'>~= universal calculus of) ='lgc'>=/= reasoning

="lsts lst1">•(a more) ancient ideal ='lgc'>='lgc'>--> reasoning ='lgc'>[with recourse to the faculty of judgement='lgc'>]
 ="lsts lst1">•="trms">modern ideal ='lgc'>='lgc'>--> (cold war) rationality='lgc'>: a ="trms">finite well-defined set of rules that can be applied unambiguously in ="trms">specified settings without recourse to the faculty of judgement

cold war='lgc'>: crystalline ='lgc'>+ generality ='lgc'>+ con="trms">="trms"nttrm="cluster,club">clusivess could cope with a ="trms">world on the brink
='lgc'>='lgc'>--> algorithmic rules as the core of rationality
='lgc'>='lgc'>--> sacrifice of ='lgc'>[precious to philosophers='lgc'>] ‘insight’ and ‘understanding’ ascpects of reason
='lgc'>='lgc'>--> automatic='lgc'>: you don't need to understand them to execute them

='strcls'>*the posiblity of a mechanical mind='strcls'>*

="large lg6" stl="font-size:123%"> Turing's ='lgc'>[='strcls'>*='lgc'>]programming='lgc'>: constructing ="trms">instruction tables

(1794 early French revolution) universal school for future French citizen with arithmetic ='lgc'>[3 ='lgc'>+ 4='lgc'> = 7='lgc'>] at its core ='lgc'>--teach='lgc'>-> “exactitude of the mind” ='lgc'>='lgc'>--> ="trms">children are going to learn='lgc'>:
="lsts lst1">•the meaning of self evidence ='lgc'>[of arithmetic pro="trms">positions='lgc'>]
 ="lsts lst1">•the meaning of justified belief
 ="lsts lst1">•formation of ideas
 ="lsts lst1">•judgement
 ="lsts lst1">•reasoning
 ='lgc'>}='lgc'>--foundation='lgc'>='lgc'>--> quanitative ="trms">science of a human realm

first re="trms">liable calculator ='lgc'>='lgc'>--> 1850

rationality عقلانيت
="lsts lst1">•="trms">history of ever more sophisticated mechanical computers
 ="lsts lst1">•how rules themselves became increasingly identified with algorithms
 ="lsts lst1">•how algorithms became increasingly identified with mindlessness

="ppl">Kant ='lgc'>='lgc'>--> ="trms">science as mechanical ="trms">skill that can be mastered by diligence and determinate rules
tacit knowl="trms"nttrm="knowledge,Knowledge">edge='lgc'>: a manul labor ='lgc'>[="trms">styles of knowing='lgc'>] that cannot be captured by algorithms

='lgc'>-='lgc'>='lgc'>--> ='gtrw'>go to Encyclopedie (Did="trms">erot)...

de="trms">skilling calculation ='lgc'>='lgc'>==> economic rationality (economic rationalization)='lgc'>: you take the task, de="trms">compose it into simplest possible steps, you divide the labor, you hire the least ="trms">skilled and cheapest labor possible ='lgc'>==Babbage='lgc'>='lgc'>==> increase the efficiency and the costs

="lsts lst1">•game theory
 ="lsts lst1">•rational choice theory


(="trms">memory ='lgc'>+ understanding ='lgc'>+ judgement ='lgc'>+ ="trms">imagination)
='strcls'>*judgement (="ppl">Daston) and ="trms">imagination (="frds">Sina) are ="trms">integral to the exercise of reason='strcls'>*

reason in rationality='lgc'>: algorithmic rule governed ='lgc'>=/=
="lsts lst1">•passions اشتياق تعصب
="lsts lst1">•fantasy وسواس
 ="lsts lst1">•sloppy thinking درهم وبرهم
 ="lsts lst1">•ignorance بى خبرى
="lsts lst1">•superstition خرافه
 ="lsts lst1">•self-deception خود فريبى

="large lg34" stl="font-size:114%">
the human factor
there is something about human that has always been in odds with reason

Nozick (='lgc'>~ Terminator) ='lgc'>='lgc'>--> the rules of procedures that constitute rationality would be valid, would be efficacious, but algorithmic. executed by machine, but opaque to human understanding
='lgc'>~ ="ppl">Wittgenstein ='lgc'>='lgc'>--> to follow a rule='lgc'>: a practice taught by example ='lgc'>=/= precept
='lgc'>}='lgc'>='lgc'>--> ='strcls'>*to understand rules in an algorithmic sense='strcls'>* ='lgc'>=/= model, maxim, tacit knowl="trms"nttrm="knowledge,Knowledge">edge


="ppl">Daston ='lgc'>='lgc'>--> there is no simple way, in which ="trms">historical context determines the form and content of the thinkable. but (as in the case of algorithmic rules and cold war rationality) ="trms">historical circumstances do light up some parts of the intellectual landscape and darken others

="large lg14" stl="font-size:125%"> our current understanding of what it means to be rational owes a great deal to the power of place and time
="lsts lst1">•for ="ppl">Kant='lgc'>: judgement='lgc'> = highest faculties ='lgc'>=/= for ="trms">modern (us) judgement is problematic


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='lgc'>[the ="trms">horror of the contemporary German art:='lgc'>] to deliberate='lgc'>: کنکاش سنجیده و عمدی ='lgc'>=/= ="frds scrmbld">Janina
(art of ='lgc'>[ironic='lgc'>] deliberation ='lgc'>=/= chaotic venture, ="frds">Sina's ="trms">lecture-performances)
deliberation='lgc'>: thinking then doing it ='lgc'>=/= doing then thinking about what you have done (='lgc'>='lgc'>~= ="trms">communication, intimacy)

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="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysics of ="trms">natural law

="ppl">Daston's ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigor='lgc'>: trying to understand why is it so persistant (almost irresistible) that we ='strcls'>**extract ="trms">social and moral norms from ="trms">nature='strcls'>** (rather than jumping up saying that it is a doomed idea)
='lgc'>[='lgc'>='lgc'>--> got to ="trms">fable; ikhvano safa court of ="trms">animals; panchatantra Kelile Demne='lgc'>]
="lsts lst1">•to merge ="trms">natural and ="trms">social orders together
 ="lsts lst1">•to make ="trms">nature meaningful
 ="lsts lst1">•to invoke ="trms">nature to buttress human values of='lgc'>: true, good, beautiful
 ="lsts lst1">•

devil='lgc'> = collective human ="trms">imagination of chaos

formless and lawless
land of no promises
="trms">past is no guide to the future
at the mercy of chance

the axiom of ="trms">modern thought='lgc'>: ="trms">society ='lgc'>=/= ="trms">nature ='lgc'>[of which trespassings are rife='lgc'>]

='lgc'>[='at'>#="trms">fable='lgc'>]
to extract some ="trms">sort of politics from='lgc'>:
="lsts lst1">•beehive
 ="lsts lst1">•physics of liver
 ="lsts lst1">•evolutionary theory
 ="lsts lst1">•organic specialization ='lgc'>[='lgc'>--="ppl">Aristotle='lgc'>='lgc'>--> slavery='lgc'>]
 ="lsts lst1">•

="lstsrd">1. how conceptions of ="trms">natural order sustains ="trms">specific norms ='and'>& the model of any kind of norm ='lgc'><='lgc'>-- ="trms">historical ='lgc'>+ ="trms">="trms">empirical
 ="lstsrd">2. appeal to ="trms">nature capture something profound about values in general regardless of their ="trms">specific context ='lgc'><='lgc'>-- philosophical

(the human) impulse to ='strcls'>*make ="trms">nature meaningful='strcls'>* ='lgc'>='lgc'>--> psychological ='lgc'>+ ="trms">epistemological ='lgc'>+ ethical necessity


(1)
(="trms">specific) ='lgc'>[='strcls'>*='lgc'>]="trms">nature='lgc'>: the ="trms">ontological identity card ='lgc'>: that which makes a particular thing what it is (what makes skwerl a skwerl)
='thdf'>the idea of ='strcls'>***fixed ="trms">natural kind ='lgc'>==inspire='lgc'>='lgc'>==> ='thdf'>the ideal of justice='strcls'>***
='lgc'>='lgc'>--> ='thdf'>the idea of organic specialization ='lgc'>[organ='lgc'>: ‘tool’ in ="trms">greek; for ="ppl">Aristotle='lgc'>: “injustice='lgc'> = violation of specialization” (of citizen's tools or honors) ='lgc'><='lgc'>-- an order of ="trms">nature='lgc'>]

rose wanna be skwerl ='lgc'>-='lgc'>='lgc'>--> ='gtrw'>go to ="trms">bestiary
“good consist in each being striving to be the best of its kind not the best of all”

(2)
='lgc'>[='strcls'>*='lgc'>]="trms">nature='lgc'>: the will of God (='lgc'>~ edict of God) ='lgc'>--="ppl">Augustine='lgc'>='lgc'>--> “sodomy='lgc'> = crime against ="trms">nature (='lgc'>~ against God='lgc'>: the ="trms">author of ="trms">nature)” ='lgc'>[='lgc'>='lgc'>--> un="trms">natural ='lgc'>=/= sacrilege توهين به مقدسات='lgc'>]
="lsts lst1">•a Roman custom (and a Roman intuition)='lgc'>: when you are in a place you try to adapt to the local ways of doing things ='lgc'><='lgc'>-- (with ="ppl">Augustine) we are preserved in a pro="trms">verb ='lgc'>[='at'>#="trms">integration='lgc'>] ='lgc'>--grant='lgc'>='lgc'>--> ="trms">nature with supreme ="trms">authority as God's proxy


seeking norms in ="trms">nature ='lgc'>--="ppl">Daston='lgc'>='lgc'>-->
="lsts lst1">•is this (examples) why we should stop it (at best ="trms">nature ="trms">authority is borrowed whether overtly from God or covertly from ="trms">social conventions ='lgc'>='lgc'>==> it is redundent and we don't need it)
 ="lsts lst1">•it is a d="trms"nttrm="danger,stranger">angerous weapon in the arsenal of the most repressive and aggressive elements of ="trms">society

content of norms ='lgc'>=/= ='lgc'>[='strcls'>*='lgc'>]normativity='lgc'>: a justificatoin that gives any and all norms their force ='lgc'>: the quality of telling us what should be (='lgc'>=/= describing how things actually are)

“the starry heavens above ='lgc'>='lgc'>~/= the moral law within” ='lgc'>='lgc'>--> ="ppl">Kant's awe='lgc'>: the regularity (of both human law and ="trms">natural law)
حيرت awe ='lgc'>[='lgc'><='lgc'>==evoke='lgc'>== the cosmic='lgc'>: all encompassing order ='and'>& exquisitely designed ornament='lgc'>] ='lgc'>=/= ="trms">horror ='lgc'>[='lgc'><='lgc'>==evoke='lgc'>== the un="trms">natural (="nms">ajayeb)='lgc'>]

='strcls'>**the recognition of an order='strcls'>** ='lgc'>--="ppl">Daston='lgc'>='lgc'>--> the key to all kinds of norms (='lgc'>='lgc'>--> awe='lgc'> = ="trms">wonder ='lgc'>+ fear ='lgc'>+ respect)


(ancient ="trms">greek ="trms">cosmopolitan ="trms">traverler ethnographer) Herodotus's ="trms">fable of ‘custom is king of all’ ='lgc'><='lgc'>-- داریوش perian king Darius's ="trms">anthropological experiment='lgc'>: ="trms">Greeks won't eat their father's dead body, they burn it ='lgc'>=/= Indians won't burn their father's dead body, they eat it

="lsts lst1">•chaos='lgc'>: ="trms">nature without order
 ="lsts lst1">•anarchy='lgc'>: ="trms">society without order
 ='lgc'>}='lgc'>='lgc'>--> ="trms">past is no guide to ="trms">present and future ='lgc'>: ='strcls'>*there are no regularities (of human promises or ="trms">natural cycles) to support either justice or knowl="trms"nttrm="knowledge,Knowledge">edge='strcls'>*


why duplicate the moral order with an analogical ="trms">natural order='qstn'>?
why turn to ="trms">nature for your raw ="trms">materials (to construct moral order for themselves)='qstn'>?
='lgc'>='lgc'>--> ...

="large lg1" stl="font-size:146%"> are we now in the ="trms">position to reclaim norms from ="trms">nature='qstn'>?
='lgc'>='lgc'>--> yes ='lgc'><='lgc'>== ="trms">nature exemplifies so many ="trms">different kinds of order='lgc'>:
="lsts lst1">•order of the stars and plant ='lgc'>=/= order of weather
 ="lsts lst1">•order of ="trms">specific ="trms">natures ='lgc'>=/= order of universal ="trms">natural laws
 ="lsts lst1">•order of local ="trms">ecologies ='lgc'>=/= order of ="trms">cosmological unities of gravitation
 ="lsts lst1">•
 which ="trms">nature='qstn'>? ='lgc'>='lgc'>--> any order of ="trms">nature can be countered with examples of another order equally ="trms">natural ='lgc'>}='lgc'>--="ppl">Daston='lgc'>='lgc'>--> ='lgc'>[='strcls'>*='lgc'>]="trms">nature='lgc'>: re="trms">pository (or wunderkammer) of all ="trms">imaginable orders='strcls'>****

terror ='lgc'>+ randomness ='lgc'>='lgc'>--> most effective weapon of ="trms">dictators (you never know when it strikes again)
="prgrph">-="trms">horror of ="ppl">Kafka's bureaucracy='lgc'>: negation of regularity, destruction of order, institutionalized anarchy
 ="prgrph">-one of the most dehumanizing experiences='lgc'>: being completely subject to the will of another (='lgc'>~ slavery) ='lgc'>[='lgc'>='lgc'>--> this is the most pleasurable experience in sex and sado masochism='lgc'>]

="large lg10" stl="font-size:107%"> ="lsts lst1">•="trms">nature never insults (its inhumanity)
 ="lsts lst1">•="trms">nature provides the raw ="trms">material for meaning ='lgc'><='lgc'>-- ='strcls'>*because we are ="trms">embodied organisms we must incarnate our orders='strcls'>* (='lgc'>~ we must find a way to display them to ourselves)
 ="lsts lst1">•="trms">animals can feel terror, but only humans can feel ="trms">horror='lgc'>: the emotion that registers a deep disruption of an order (no ="trms">matter what kind, a two-headed baby ='lgc'>[="trms">natural ="trms">monster='lgc'>] or a mother who kills her two babies ='lgc'>[moral ="trms">monster='lgc'>])


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='lgc'>[title='lgc'>]
itchy eyes

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="large lg22" stl="font-size:111%"> 16th and 17th centuries
times of extraordinary ="trms">religious, economic, and intellectual upheaval (Europe was deluged by novelties of all kinds='lgc'>: ="trms">birds of paradise, armadillos, anomalies='lgc'>: solar eclipse, comet, narwhal tusk, etc.)
(="ppl">Daston >) Bacon ='lgc'>[standing on an extremely unstable ="trms">scientific ground='lgc'>] used ="trms">monsters and marvels (as a ="trms">sort of intellectual hygiene) to jolt people out of their assumptions about the ="trms">natural ="trms">world
='lgc'>=/= Aristotelian ="trms">natural philosophy
='lgc'>='lgc'>--> anomaly took center ="trms">stage of ="trms">scientific explanations ='lgc'>='lgc'>~= art's investment in the exceptional
='lgc'>='lgc'>==> curiosity becomes a virtue ='lgc'>=/= vice
="lsts lst1">•="trms">nature is allowed to ="trms">joke
 ="lsts lst1">•="trms">nature has the freedom to experiment ='lgc'>=/= God
 ='lgc'>='lgc'>--> ended by='lgc'>:
="lsts lst1">•18th century's ='strcls'>*division of labor='strcls'>*
 ="lsts lst1">•19th century's ='strcls'>*institution of ="trms">science='strcls'>*

(two-headed cat's) deformations ='lgc'>='lgc'>--> terrifying ='lgc'>+ electrifying
='lgc'>[='strcls'>*='lgc'>]="trms">bestiary='lgc'> = Telegram media from God='lgc'>:
="lsts lst1">•sign of end
 ="lsts lst1">•sign of fecundity, creativity, variety of ="trms">nature

.../="trms">horror/="trms">wonder/="trms">horror/="trms">wonder/="trms">horror/="trms">wonder/...

="large lg30" stl="font-size:121%"> “everyone was trafficking in marvels in the 17th century”
="ppl">Daston

... ='lgc'>='lgc'>--> pre="trms">modern sci ='lgc'>='lgc'>--> age of ="trms">wonder ='lgc'>='lgc'>--> ="trms">modern ="trms">science ='lgc'>='lgc'>--> ...

cabinets of curiosity
(="ppl">Daston's) chambers of ="trms">wonders
="lsts lst1">•to overwhelm you
 ="lsts lst1">•to impress the ambassador


for ="ppl">Aristotle, philosophy starts with ="trms">wonder, but you make it disappear as soon as possible (“="trms">wonder='lgc'> = sign of ignorance” of the unlettered and il="trms">literate)

genre of ="trms">natural ="trms">history involving the marvels of insects ='lgc'>='lgc'>--> domesticate the emotion of ="trms">wonder for things we can explain

="ppl">Daston ='lgc'>=/= (early 20th century) morose and elegiac discourse about the disenchantment of the ="trms">world

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pessimism ='lgc'>='lgc'>~= realism
(optimism ='lgc'>='lgc'>~= idealism)

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(to move from) eternal truths ='lgc'>--to='lgc'>='lgc'>--> eternal archives
(an ="trms">aesthetic='lgc'>:) archival monuments

despite computer's hype and undeniable capacity and flexibility of computerize ="trms">databases, the practices of collecting, inventorying, describing, image-making, collating, and publishing have remaining stable since the monumental projects of 19th century: corpus inscriptionum latinarum, carte du ciel, botanical gar="trms">dens, etc. ='lgc'>='lgc'>--> archival projects

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popular and learned ="trms">interest in ="trms">monsters

(in the 16th century ='and'>& 17th century Baconian ="trms">scientific programm='lgc'>:) treatments of ="trms">nature and ="trms">natural ="trms">history must have in="trms"nttrm="cluster,club">cluded (with ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigorous selection) ="trms">monsters (='lgc'>~ aberrations in the ="trms">natural order='lgc'>: new, rare, and unusual ="trms">nature, both exotic ='and'>& domestic)
='lgc'>[='strcls'>*='lgc'>]="trms">nature='lgc'>: an ingenious ="trms">craftsman ='lgc'>='lgc'>--> ='lgc'>[='strcls'>*='lgc'>]="trms">monster='lgc'>: ="trms">nature's most artful work (='lgc'>='lgc'>--> they bridged the ="trms">natural ='and'>& the artificial)
="lsts lst1">•cor="trms">responded to the activities of ="trms">nature ='lgc'>=/= types of subject ="trms">matter, ="trms">methods of investigation
 ="lsts lst1">•="trms">interest in irregularities (='lgc'>=/= end of 17th century ="trms">interest in ="trms">nature's uniformity and order)
 ="lsts lst1">•

Lazarus exhibition, the parasitic twin (the italian conjoined twins who toured freak shows in 17th century europe)

(="ppl">Daston ='lgc'>='lgc'>--> a case study of) the changing ="trms">relationship between popular ='and'>& learned culture

legal status of ="trms">monsters
infanticide in antiquity


earlier tradition of ="trms">interest in ="trms">monster='lgc'>:
="lsts lst1">•="ppl">Aristotle ='lgc'>='lgc'>--> Albertus Magnus
 ="lsts lst1">•divine sign ='lgc'>='lgc'>--> Cicero, ="ppl">Augustine, Isidore of Sevill
 ="lsts lst1">•="trms">cosmographical ='and'>& ="trms">anthropologic ='lgc'>='lgc'>--> Solinus


="trms">monsters in a context of a whole ="trms">natural ="trms">phenomen (="trms">bestiary)='lgc'>:
earthquakes, floods, volcanic eruptions, celestial apparitions, strange rains (of blood), stones, and miscellanea

(="trms">monsters ='lgc'>='lgc'>--> shift from) signs of God's wrat ='lgc'>--to='lgc'>='lgc'>--> signs of ="trms">nature's fertility
(by the end of 17th century) ='lgc'>--to='lgc'>='lgc'>--> comparative anatomy and embryology (teratology)
(from) اعجوبه prodigy ='lgc'>--to='lgc'>='lgc'>--> examples of medical pathology

='strcls'>*peasant and professional had participated to a significant extent in a shared culture of intellectual and ="trms">religious ="trms">interest='strcls'>* ='lgc'>--='not'>✕='lgc'>='lgc'>-->='lgc'>{
(="trms">literate culture evolved far more rapidly ='lgc'>='lgc'>==> sharpening of ="trms">social boundaries of)
city dwellers ='lgc'>=/= peasants
="trms"nttrm="disturban">urban ="trms">literate elite ='lgc'>=/= unlettered day laboure
='lgc'>='lgc'>--> for the educated layman='lgc'>: (="trms">religious as="trms">sociations of) ="trms">monsters='lgc'> = another manifestation of popular ignorance and superstition ='lgc'>--fostering='lgc'>='lgc'>--> uncritical ="trms">wonder ='lgc'>=/= sober investigation of ="trms">natural cause


prodigy ='lgc'>='lgc'>--> contrary to ="trms">nature ='lgc'>='lgc'>--> attributable directly to God (divine displeasure)
="prgrph">-the sunne shal suddenly shine againe in the night, and the moone thre times a day. blood shal drop out of the wood, and the stone shal give his voyce ='lgc'>[...='lgc'>] There shalbe a confusion in many places, and the fyre shal oft breake forthe, and the ="trms">wilde ="trms">beastes shal change their places, and menstruous women shal beare ="trms">monstres='lgc'>[...='lgc'>]

="lsts lst1">•="trms">monstrum='lgc'> = prodigium ='lgc'>='lgc'>==> ="trms">monstrat ='lgc'>[="trms">monstro='lgc'>: i ="trms">wonder ='lgc'>='lgc'>--> i indict ='lgc'>='lgc'>--> i teach, de="trms">monstrate='lgc'>]='lgc'> = god's will
 ="lsts lst1">•apocalyptic as="trms">sociation ='lgc'>='lgc'>--> ="trms">world reformation, the overthrow of the wicked ='lgc'>='lgc'>--> vindication of god's elect

(="trms">bestiaries were a lot commentaries)

various bestial parts...

bestial vices and errors (of...)

ephemeral ="trms">literature
displayed and re="trms">cited publicly
characteristically illustrated
appeal through spoken word ='and'>& image to the il="trms">literate


="frds scrmbld">Pierre Boaistuau ='lgc'>[='lgc'><='lgc'>== Peucer, Lycosthenes, Swiss surgeon Jakob Rueff, ="trms">natura="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list Konrad Gesner, ="frds scrmbld">Pierre Belon='lgc'>]
="trms">histoire tragique
="trms">histoire prodigieuse (="trms">monster ="trms">literature, ="trms">bestiary='qstn'>?)
="lsts lst1">•two-headed woman seen in Bavaria in 1541
 ="lsts lst1">•three-legged Siamese twins from 1552
 ="lsts lst1">•calf without forelegs reported in 1556
="lsts lst1">•celebrated ="trms">monster of Cracow
 ="lsts lst1">•
 ghoulish tone, ="trms">religious didacticism, erudite آموزنده, ="trms">monsters as polemical weapons
“="trms">nature's ="trms">wonder='qstn'>?” ='lgc'>='lgc'>--> to “discovre the secret judgment and scourge of the ire of God”

The Scripture sayth, before the ende
Of all thinges shall appeare,
God will wounders straunge thinges send,
As some is sene this yeare.
The selye infantes, voyde of shape,
The calues and pygges so straunge,
With other mo of suche mishape,
Declareth this ="trms">worldes chaunge.


...="trms">monsters began to lose their ="trms">religious resonance
it was unlawful to “delight” in the undesirable
portentous meaning of ="trms">monster

(from) fear ='lgc'>--to='lgc'>='lgc'>--> delight
(from) prodigy ='lgc'>--to='lgc'>='lgc'>--> ="trms">wonder
(from) sermon ='lgc'>--to='lgc'>='lgc'>--> table-talk
(from) horrible, terrible, effrayable, espouventable ='lgc'>--to='lgc'>='lgc'>--> strange, ="trms">wonderful, mer="trms">veilleux (marvelous جالب)
(from) final cause ='lgc'>--to='lgc'>='lgc'>--> proximate cause (physical explanations and the ="trms">natural order)
='lgc'>}='lgc'>='lgc'>==> ="trms">nature began to assume the role of an autonomous entity with a will (and sense of humour of her own) ='lgc'>='lgc'>~='lgc'>~> ="trms">natural ="trms">wonder



="trms">wonder ="trms">literature (='lgc'>[lavishly illustrated ="trms">bestiary, ="trms">cosmography, ="trms">travel ="trms">literature, geological curiosa, herbal and astrological lore,='lgc'>] of later 16th and 17th century ="ppl">Daston) ='lgc'>='lgc'>--> secularization of an ="trms">interest in (="trms">monsters as) prodigies
='lgc'>--part-of='lgc'>='lgc'>--> the great body of common culture
='lgc'>--af="trms">finity='lgc'>='lgc'>--> popular 16th century genre of diverses lefons (selections from famous ="trms">authors)

catalogues of strange instances or hidden properties of ="trms">animals, vegetables and mineral
(middle class culture in elizabethan england)

prodigies denuded of their super="trms">natural aura ='and'>& (="trms">presented) to surprise and entertain the ="trms"nttrm="already,spread">reader ='lgc'>=/= to acquaint the ="trms"nttrm="already,spread">reader with imminent apocalypse and judgeme

Certaine Secrete ="trms">Wonders of ="trms">Nature

portentous events بد شگون

(cro="trms">codiles) to be granted honorary ="trms">monstrous status by virtue of their rarit

many will ="trms"nttrm="already,spread">reade them ='lgc'>[="trms">monsters='lgc'>], heare them and haue profit by them, that otherwise whould neuer haue knowen them. For many (I ="trms">suppose) will buye this ="trms">Booke for the things whereto they are ="trms">affectioned, that neuer coulde or would have bought, or looked on the ="trms">bookes, wherein all they are. -Lupton

common and popular forms of escapist ="trms">literature='lgc'>: ='strcls'>*="trms">travel ="trms">books='strcls'>* and ='strcls'>*chivalric romanc='strcls'>*
(='lgc'>='lgc'>--> don Quixote)
="trms">monstrous races (men with a single giant foot, or huge ears, or their faces on their chests, giants and dwarfs)

medically oriented ="trms">monster ="trms">literature

='lgc'>[="ppl">Daston:='lgc'>] Pare was forced to eliminate a section on lesbianism, with a graphic description of the female genitals, before in="trms"nttrm="cluster,club">cluding Des ="trms">monstres in later editions of his collected work


A Helpe to ="trms">Memorie and Discourse (of ="trms">Wonders, Foreign and Domestic)
='strcls'>*the passages and occurrences of the ="trms">world='strcls'>* ='at'>#="nms">ajayeb
="lsts lst1">•the creatures thereof
 ="lsts lst1">•the casualties therein

little-known properties of... (wine and water, fish, dogs, cuckolds, hunchbacks and ="trms">monsters)

popular ignorance
solitary efforts of the professional scholar
culture of the educated layman (lawyer, businessman, government official, and their wives and daughters)

='lgc'>[change in sensibility (&-='lgc'>=>='qstn'>? change in ="trms">interpretation)='lgc'>]
beginning of the withdrawal of the educated classes from more popular culture
='at'>@="frds scrmbld"nttrm="Godard">Goda

="trms">monsters (familiar canon of prodigies) became a subject of great ="trms">fashion and not vulgar

(="ppl">Daston tracing how) “in the ="trms">wonder ="trms">literature, then, ="trms">monsters='lgc'>--along with the rest of the canon of prodigies='lgc'>--began to cast off their ="trms">religious as="trms">sociations. this trend was accompanied by a movement to emphasize ="trms">natural causes over super="trms">natural ones.”

Pare re="trms">presented ='lgc'>[the causes of ="trms">monstrous births='lgc'>] an elaboration on the ="trms">natural explanations offered by ="ppl">Aristotle and ="trms">writers in the Aristotelian tradition (too much or too little seed, maternal ="trms">imagination, a narrow womb, a traumatic pregnancy, hereditary disease, bestiality and so on) ='lgc'>+ a new ="trms">causal ="trms">category='lgc'>: artifice (to in="trms"nttrm="cluster,club">clude fakes and ="trms">children mutilated by their parents to enhance their take as beggars)

shift in ='strcls'>*="trms">causal thinking='strcls'>* ='lgc'>='lgc'>--> (expanded the power of) maternal ="trms">imagination covering eventuality ='lgc'>='lgc'>==> a new way of talking about ="trms">nature
='lgc'>{(from) in the prodigy ="trms">literature ="trms">nature was effectively transparent (a ="trms">veil through which God's purposes could be discerned)='lgc'>}='lgc'>--to='lgc'>='lgc'>--> ="trms">nature gained a new autonomy ( fertility of invention ='lgc'>=/= wrath) ='lgc'>='lgc'>--> ='strcls'>*="trms">nature personified='strcls'>* (the artisan) ='lgc'>[Pare='lgc'>: “chambermaid to our great God"='lgc'>], ="trms">monsters were treated as ="trms">jokes or “sports” (lusus) of a personified ="trms">nature

transcorporeal fields of sensoriality ='lgc'>=/= boundedness of isolated bodies and things

non="trms">anthropocentric ="trms">zoological studies



Bacon's (tripartite division of) ="trms">natural ="trms">history='lgc'>:
="lstsrd">1. ='strcls'>*="trms">natural='lgc'>: the study of ="trms">nature “in course”, or ="trms">natural ="trms">history
 ="lstsrd">2. ='strcls'>*preter="trms">natural='lgc'>: the study of ="trms">nature “erring”, or the “="trms">history of marvels” ='lgc'>='lgc'>--> a coherent ="trms">category (='lgc'>=/= miscellaneous collection of ="trms">phenomen)
 ="lstsrd">3. ='strcls'>*artificial='lgc'>: the study of ="trms">nature “wrought, or the ="trms">history of arts

="trms">nature's aberrations for the finest examples of her workmanship

="trms">nature imagery of the ="trms">wonder ="trms">book

renaissance thought ='lgc'>='lgc'>-->='lgc'>{ (antithesis of) art ='lgc'>=/= ="trms">nature ='lgc'>}='lgc'>='lgc'>--> art may aid, imitate, modify or surpass ="trms">nature
='lgc'>--='not'>✕='lgc'>='lgc'>--> Bacon='lgc'>: art (formal and final causes) should become more ="trms">natural ='and'>& ="trms">nature (="trms">material and efficient causes) should be made more artificial ='lgc'>='lgc'>--> ="trms">monster='lgc'>: ="trms">nature's artificial work
="lsts lst1">•="trms">nature in extremis ='lgc'>=/= conventional wisdom
 ="lsts lst1">•="trms">monsters='lgc'>: models for the novelties of art

='lgc'>--Bacon='lgc'>='lgc'>--> enrichment of both speculative and operative ="trms">natural philosophy (='lgc'>=/= ="trms">books of ="trms">fabulous experiments and secrets)

='strcls'>**="trms">wonder ="trms">literature sacrificed accuracy to admiration='strcls'>**

corroboration


xxxxxx

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to take echoing abstractions (reason, ="trms">nature, etc.) and try to cash them out in concrete practices
(transformation of) extremely abstract ='lgc'>--to='lgc'>='lgc'>--> extremely concrete
="prgrph">-why is it so irresistible to reach analogies between the moral and the ="trms">natural orders='qstn'>?
 other orders of ="trms">nature ='lgc'>[='strcls'>**every order of ="trms">nature sustains a moral order='strcls'>**='lgc'>]='lgc'>:
="lstsrd">1. local ="trms">nature (what happens when we scale up)
 ="lstsrd">2. ="trms">ontological identity card (what makes a squirrels)
 ="lstsrd">3. universal ="trms">natural laws
 aggregation of these forms of orders ='lgc'>]='strcls'>**each provokes a characteristic cognitive passion='strcls'>** ='lgc'>: they involve judgment ='lgc'>+ emotional reaction to its transgressions='lgc'>]='lgc'>:
="lstsrd">1. disequilibria (='lgc'>='lgc'>--> terror='lgc'>: fear saturated by guilt) ='lgc'>='lgc'>--> local ="trms">nature
 ="lstsrd">2. ="trms">monsters (='lgc'>='lgc'>--> ="trms">horror) ='lgc'>='lgc'>--> ="trms">specific ="trms">nature
 ="lstsrd">3. marvels and miracles (='lgc'>='lgc'>--> ="trms">wonder) ='lgc'>='lgc'>--> ="trms">natural laws

='lgc'>[(a very recently) forceful kind of='lgc'>] argument to anchor moral or political order in a ="trms">natural foundation

='lgc'>--="ppl">Daston='lgc'>='lgc'>--> we are ="trms">species that re="trms">present (='strcls'>**we must model our orders='strcls'>** ='lgc'>: to make visible ='and'>& external) ='lgc'>--='lgc'>{with an appeal to a ="trms">natural analog='lgc'>}='lgc'>='lgc'>--> ='strcls'>*="trms">nature='lgc'>: the richest source of models of all kind of orders

='lgc'>[!!!today task of artist:='lgc'>] ='strcls'>***to give back humanity its ="trms">childhood='strcls'>*** (that was lost in the age of objectivity) ='at'>@="frds">Sina, ="frds scrmbld">Sarah

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Schutz
="trms">social ="trms">nature of knowl="trms"nttrm="knowledge,Knowledge">edge
how people grasp the consciousness of others while living within their own streams of consciousness

absent friends='lgc'>:
="lsts lst1">•his brother whom he has described to me
 ="lsts lst1">•the professor whose ="trms">books i have ="trms"nttrm="already,spread">read
 ="lsts lst1">•the postal clerk
 ="lsts lst1">•the Canadian Parliament
 ="lsts lst1">•abstract entities like Canada herself
 ="lsts lst1">•the rules of English grammar
 ="lsts lst1">•the basic principles of jurisprudence
 ="lsts lst1">•
 ='lgc'>--Schutz='lgc'>='lgc'>--> more one goes into the contemporary ="trms">world, the more anonymous the contemporary inhabitants become

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="trms">wonder
and its marvels

(Paris wall slogan from the student rebellion of 1968 ='lgc'>='lgc'>-->) “every view of things that is not strange (bizarre, foreign) is false” ='lgc'>--="ppl">Bynum='lgc'>='lgc'>--> to jolt her ="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listeners nad ="trms"nttrm="already,spread">readers into encounter with a ="trms">past that is unexpected and strange

="trms">past ='lgc'>='lgc'>--> answer ="trms">questions we haven't asked

="prgrph">-could “="trms">wonder” be the special characteristic of the ="trms">historian='qstn'>?

="trms">wonder ='and'>& marvels ='lgc'>='lgc'>--> a medieva="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list's topic

="ppl">Bynum re="trms">present a rearguard action to claim back from early ="trms">modernists the irrational and grotesque and to “re-enchant” (if not the ="trms">world, at least) the ="trms">historical professional

="lstsrd">1180-1320
 a great increase in ="trms">stories of marvels, ="trms">monsters, miracles, ghosts
medieval europe awash in ="trms">wonders


='strcls'>*the circumstances under which medieval men and women felt ="trms">wonder='strcls'>*
="lsts lst1">•="trms">wonder-talk
 ="lsts lst1">•="trms">wonder-behavior ='lgc'>[='lgc'>='lgc'>==>='qstn'>? empowering them='lgc'>]
 ="lsts lst1">•the ='strcls'>*web of actual ="trms">horror ='and'>& delight='strcls'>* we can decipher in medieval texts (and on in="trms">stagram, telegram, whatsapp) (='lgc'>=/= ='thdf'>the idea of “knowing='lgc'> = appropriating” ='lgc'>='lgc'>==> knowing is impossible)

medieval theorist ='lgc'>[& my ="trms">bestiary research='lgc'>] ='lgc'>--="ppl">Bynum='lgc'>='lgc'>--> ="trms">wonder='lgc'>: (admiratio) cognitive, nonappropriative, perspectival, particular, (not merely a) physiological ="trms">response
='lgc'>[='strcls'>*='lgc'>]="trms">wonder='lgc'>: recognition of the singularity and significance of the thing encountered

‘thing ='lgc'>=/= knower’ (in a context ='lgc'>+ from a particular point of view) ='lgc'>==t="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigger='lgc'>='lgc'>==> ="trms">wonder

telegram ="trms">bestiary ='lgc'>='lgc'>--> capacity to be shocked by the singularity of the event (='lgc'>==="frds">Sina='lgc'>='lgc'>==> search for significance ='lgc'>='lgc'>~/= cause, explanation)


scholarship on (early ="trms">modern age of) ="trms">wonder
="lstsrd">1- enthusiasm for ="trms">wonders='lgc'> = ='strcls'>*expropriative ='and'>& appropriative='strcls'>* (ضبط و سلب) ='lgc'>='lgc'>--> ='strcls'>*orientalism='lgc'>: projection of self or construction of “other” as self ='lgc'>='lgc'>--> the rape of the New ="trms">World seems implicit in ="trms">wonder at it
 (early ="trms">modern europe) impulse to ='strcls'>*collect ='and'>& explore='strcls'>*='lgc'>:
="lsts lst2">◦collection of narwal horns and jewels, deformed fetuses and human captives (made by rulers, ="trms">missionaries, and ="trms">natura="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list)
 ="lsts lst2">◦o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigins of museums in the wunderkammer (="trms">wonder cabinet)
 ="lsts lst2">◦voyages to the New ="trms">World with their attendant goals of ='strcls'>*conquering ='and'>& ="trms">missionizing='strcls'>* (='lgc'>=/= ="nms">Sinbad)
 ="lsts lst2">◦use of inquisitors and ="trms">questionnaires by government to assemble information for juridical ='strcls'>*processings ='and'>& taxation='strcls'>*
 ="lsts lst2">◦Columbus's “desire to know the secrets of the ="trms">world” (glossed with) Jode de Acosta's praise of proselytizing curiosity
 ="lstsrd">2- ="ppl">Aristotle's ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">Metaphysics='lgc'>: “="trms">wonder='lgc'> = ignorance and doubt” ='lgc'>{ desire to seek causes (it did not understand) ='lgc'>==arose='lgc'>='lgc'>==> ="trms">wonder (admiratio) ='lgc'>='lgc'>==> replacement by knowl="trms"nttrm="knowledge,Knowledge">edge (="trms">scientia or philosophia) ='lgc'>}='lgc'>='lgc'>--> miracula (marvel='lgc'>: ="trms">natural effects we fail to understand) ='lgc'>=/= mirabilia (unusual and difficult events ='lgc'>[produced by God='lgc'>])
 ="lstsrd">3- ="ppl">Descartes’ ="trms">wonder='lgc'>: (first of all passions) a sudden surprise of the soul ='lgc'>='lgc'>==> tend to consider attentively those objects (which seem to it rare and extraordinary)
 ="lsts lst2">◦='strcls'>*begining of the tendency to reduce emotion to physiology='strcls'>*
 ="lsts lst2">◦Charles Le Brun's drawings of the passions
 ="lsts lst2">◦="ppl">Darwin's ="trms">wonder='lgc'>: a reaction ='lgc'>='lgc'>==> making the ="trms">animal see and breathe better in crisis ='lgc'>='lgc'>==> increased its chances of survival (...raised eyebrows, opened and protruding lips, a hand held up, palm out with fingers open)
 ="lsts lst2">◦early ="trms">modern physiology ='lgc'>='lgc'>--> ="trms">wonder='lgc'>: (='lgc'>~ startled ="trms">response,) paradigmatic emotion
 ="lstsrd">4- (the horrible) philosophical understanding of ="trms">wonder='lgc'>: ignorance rationalized or erased by knowl="trms"nttrm="knowledge,Knowledge">edge
 a ="trms">wondering desire that collects and appropriates what it endeavors to know or project its self ="trms">onto an ="trms">imagined other ='lgc'>='lgc'>--> a passion that reduces to a startle ="trms">response at the unfamiliar

='lgc'>}='lgc'>=/= ="trms">historian (and teacher ='lgc'>[and performance-="trms">lecturer='lgc'>]) vacation (or ="trms">responsibility) ='lgc'>='lgc'>--> (we must aspire to) ="trms">imagine the kind of nonappropriative perspectival ='strcls'>*intensely cognitive='strcls'>* ="trms">response

middle ages (how they characterize their ="trms">difference='lgc'>:)
="lstsrd">1. theological-philosophical understanding of ="trms">wonder ='lgc'><='lgc'>== university intellectuals ='lgc'>{
 ="lsts lst2">◦admiratio ='lgc'>=/= ="trms">scientia ='lgc'>='lgc'>==> knowl="trms"nttrm="knowledge,Knowledge">edge
 ="lsts lst2">◦admiratio ='lgc'>='lgc'>~= diversitas (diversity) ='lgc'>=/= solitum (the usual, the general)
 ="lstsrd">2. ="trms">religious discourse about ="trms">wonder ='lgc'><='lgc'>-- sermons, hagiography, devotional ="trms">writing, enormously popular genre of ='strcls'>*saint's lives='strcls'>* (tazkirat تذکره نویسی) ='lgc'>{
 ="lsts lst2">◦admiratio ='lgc'>=/= imitatio (imitation جعلى) ='lgc'>[the ="trms"nttrm="already,spread">readers were urged to ="trms">wonder at and not immitate the power and extravagant asceticism of holy men and women (in ="ppl">Attar='qstn'>?)='lgc'>]
 ="lsts lst3">◾admiratio ='lgc'>='lgc'>~= paradox (coincidence of op="trms">posites) ='lgc'>[one finds mira (wondrous) again and again in the texts alongside mixta (mixed, com="trms">posite things, ="trms">chimera)='lgc'>]
 ="lsts lst2">◦admiratio ='lgc'>='lgc'>~/= curiositas (curiosity کنجکاوی)
 ="lsts lst2">◦admiratio ='lgc'>='lgc'>~/= disputatio (disputatiousness ستيزه جويى)
 ="lstsrd">3. ="trms">literature of entertainment='lgc'>: ="trms">travel accounts, ="trms">history ="trms">writing, collection of odd ="trms">stories called by one ="trms">author
 ="lsts lst2">◦admirari (to ="trms">wonder at) ='lgc'>=/= rimari (to pay into)
 ="lsts lst2">◦(collected ="trms">stories ='lgc'>='lgc'>==> amuse, ="trms">instruct, move their aristocratic ="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listeners ='lgc'>='lgc'>-->) ="trms">wonder ='lgc'>=/= inductio exemplorum (="trms">generalizing)


12th 14th centuries
(twin ="trms">authorities for middle ages) ="ppl">Aristotle ='lgc'>+ ="ppl">Augustine ='lgc'>='lgc'>==> tradition of understanding ="trms">wonder as perspectival ='and'>& psychological ='lgc'>='lgc'>==> theological-philosophical discourse
="lsts lst1">•="ppl">Augustine='lgc'>: marvel ='lgc'>=/= what we know of ="trms">nature (='lgc'>=/= ="trms">nature) ='lgc'>='lgc'>--> ='strcls'>*lodge the ="trms">wonderful-ness of things (not in our reaction to them but) in their ="trms">ontological status='strcls'>*
 ="lsts lst1">•Anselm of Canterbury='lgc'>: marvelous ='lgc'>=/= ="trms">natural ='lgc'>=/= artificial (voluntary, made by humans)
 ='lgc'>}='lgc'>='lgc'>--> miracles are objectively ="trms">wonderful (because produced by God's power alone)


='lgc'>[1='lgc'>]
early middle ages latin texts ='lgc'>='lgc'>--> mirabilia (="trms">wonder) ='lgc'>='lgc'>~= miracula (miracle)
13th century ='lgc'>='lgc'>--> mirabilia (="trms">wonder) ='lgc'>=/= miracula (miracle) ='lgc'>==="trms">ontological='lgc'>='lgc'>==> flatten the impulse to ="trms">wonder='lgc'>:
="lstsrd">1- (tends to) separate out (with hair-splitting distinction) a small number of ="trms">phenomena as objectively ="trms">wonder-inducing (='strcls'>*whereas all others no ="trms">matter how odd are ="trms">wonderful only to the ignorant='strcls'>*)
 ="lstsrd">2- (sug="trms">gests that) most events have ="trms">natural causes='lgc'>: ='strcls'>*if philosophers are diligent enough ='lgc'>='lgc'>==> ="trms">wonder will cease='strcls'>* ='lgc'>[= Sherlock Holmes='lgc'>]
 ="lsts lst2">◦(1235) William of Augergne ='lgc'>='lgc'>--> people do not know how to go about investigating the cause ='lgc'>[='lgc'>='lgc'>--> detective='lgc'>]
 ="lsts lst2">◦(1325) ="ppl">="ppl">Oresme ='lgc'>='lgc'>--> ='strcls'>*vigorous ="trms">imagining of a retained ="trms">species ='lgc'>+ small external appearance ='lgc'>+ imbalance of some ="trms">internal dis="trms">position ='lgc'>='lgc'>==> marvelous appearance='strcls'>* ='lgc'>[='lgc'>--='not'>✕='lgc'>='lgc'>--> himself was fascinated and enchanted by the “marvelous properties” of ="trms">animals and the ='strcls'>*diversitas of human experience='strcls'>* especially of tastes in ='strcls'>*food and in sexual ="trms">positions and partners='strcls'>*='lgc'>]
 ="lsts lst2">◦a 13th century treatise “on the marvels of the ="trms">world” (Qazwini='qstn'>?) ='lgc'>='lgc'>--> a great part of philosophers and physicians believe that='lgc'>: ="trms">natural things ='lgc'>='lgc'>==> marvellousness of experiences and marvels
 ="lsts lst2">◦Roger Bacon ='lgc'>='lgc'>--> ="trms">natura="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listic explanation of saints who lived without eating... charms and amulets... ='strcls'>*waxed lyrical over the in="trms">finite complexity of the common fly='strcls'>* (='lgc'><='lgc'>-- is this what i did in telegram ="trms">bestiary='qstn'>?)
 ="lsts lst2">◦Albert the Great ='lgc'>='lgc'>--> physical manifestations of admiratio='lgc'> = "constriction and suspension of the heart” confronted with something “great and unusual”
 ="lsts lst2">◦Aquinas ='lgc'>='lgc'>--> connect ="trms">wonder with pleasure='lgc'> = a desire that culminates not so much in knowl="trms"nttrm="knowledge,Knowledge">edge as in encounter with ma="trms">jesty, ='strcls'>*="trms">wonder='lgc'>: the best way to grab the attention of the soul
 ="lsts lst2">◦
 ='lgc'>}='lgc'>--="ppl">Bynum='lgc'>='lgc'>--> distinguishing ‘miracle ='lgc'>=/= marvel’ ="trms">ontologically ='lgc'>=/= psychologically, perspectivally (or attributing marvels to ="trms">natural causes) ='lgc'>--='not'>✕='lgc'>='lgc'>--> eclipse of ="trms">wonder

="trms">wonder as a ="trms">response was not devalued or dismissed (even in a philosophical and theological tradition that de-="trms">wondered anomalies by insisting on an increasingly ordered ="trms">world, whose laws were decipherable by the wise)



='lgc'>[2='lgc'>]
in the discourse of the homiletic موعظه and hagiographical تاريخ انبياء (tazkirat) ='lgc'>='lgc'>--> ="trms">wonder ='lgc'>=/= imitable قابل تقلید (='lgc'>--='not'>✕='lgc'>='lgc'>--> the known, the knowable, the usual)
“non imitandum sed adm="nms">irandum” (not to be immitated but to be marveled at)
heroes and martyrs ='lgc'>=/= ordinary faithful
='lgc'>='lgc'>--> (="ppl">Attar ='lgc'>[master of ="trms">rhetorics='lgc'>] in تذکرة الاولیا uses) a kind of ='strcls'>*humility topos='strcls'>* intended to express an ="trms">author's conviction that the miracle-working charisma of a saint was far beyond the capacity of ="trms">author and ="trms"nttrm="already,spread">reader alike (channel the attention of the faithful... towards the emulation of ordinary virtues='lgc'>: to control credulity ساده لوحی, extravagant asceticism, straining after flamboyant ="trms">religiosity)
='lgc'>}='lgc'>='lgc'>--> nonappropriative ="trms">nature of ="trms">wonder

Bernard of Clairvaux (medieval piety)
(="trms">rhetoric of) ="trms">wonder ='lgc'>=/= curiosity
praying to the affairs of others
praying to the secrets of the universe
="trms">wonderful deformed beauty (of Romanesque sculpture)
='lgc'>='lgc'>--> ='strcls'>****imitatio (جعل)='lgc'> = appropriation='lgc'> = being in ="trms">society with ='lgc'>[='lgc'>-='lgc'>='lgc'>--> ='gtrw'>go to drawing ="trms">mimetics, ="trms">literal ="trms">CG 3D modeling='lgc'>], experiencing, learning, taking into oneself, ="trms">consuming='strcls'>****

“we, when we take the deeds ='lgc'>[of others='lgc'>] for imitation, ought to make the lofty things hidden and humble ones manifest” (like the shape of the seal='lgc'>: sculpted inward is appeared concave when printed) ='lgc'>='lgc'>--> ="trms">mimesis

="large lg26" stl="font-size:134%"> ='strcls'>*the encounter is made possible because an ="trms">ontological similarity to that other is built into the experiencing self='strcls'>*

golden goblet 🏆
we ="trms">consume, absorb, incorporate the drink (='lgc'>='lgc'>~= imitate the virtues) ='lgc'>=/= we give back (='lgc'>='lgc'>~= we ="trms">wonder at) the goblet, we ="trms">wonder at what we cannot in any sense incorporate, or ="trms">consume, or encompass in our mental ="trms">categories ='lgc'>='lgc'>--> we ="trms">wonder at mystery, at paradox, at admirabiles mixturae ='lgc'><='lgc'>==Bernard='lgc'>== three hybrids='lgc'>:
="lstsrd">1- mixture of God and man
 ="lstsrd">2- mixture of woman and virgin
 ="lstsrd">3- mixture of belief and falsity (in our hearts)


(="ppl">Attar seductively drawn to the ="trms">wonderful deformed beauty of saints of early sufism)


='lgc'>[title='lgc'>]
failed exorcism


='lgc'>[3='lgc'>]
(="ppl">Bynum providing a) medieval theory of ="trms">wonder in the ='strcls'>*="trms">literature of enlightenment='strcls'>*='lgc'>:
="trms">history ="trms">writing
="trms">travel accounts
="trms">story collection
عجایب‌المخلوقات ="nms">="nms">ajayebnameh='lgc'>: the encyclopedic tradition of the ancient ="trms">world known as ='strcls'>*paradoxology='lgc'>: collection of oddities (="trms">monsters, hybrids, distant races, marvelous lands, ='lgc'>[telegram ="trms">beasts, in="trms">stagram ="trms">animals='lgc'>]) ='lgc'>+ antique notions of portents or omen='lgc'>: unusual events that foreshadowed the (usually catastrophic) future ='lgc'>+ accompanied by a vague sense of d="trms"nttrm="already,spread">read ='lgc'>[it gives you goosebumps='lgc'>]
='lgc'>+ (="frds scrmbld">Ehsan master of) ='lgc'>[='strcls'>*='lgc'>]="trms">fabulae='lgc'>: (="trms">story) told without claims to their ="trms">ontological status ='lgc'>=/= ="trms">historia
='lgc'>}='lgc'>='lgc'>==> theory of ="trms">wonder='lgc'>: ='lgc'>[='at'>@="nms">apass='lgc'>]
="lstsrd">1. ='strcls'>*="trms">response to facticity='strcls'>*
 ="lstsrd">2. ='strcls'>*="trms">response to the singular='strcls'>*
 ="lstsrd">3. ='strcls'>*is deeply perspectival='strcls'>*

="lsts lst1">•William of Newburgh ='lgc'>='lgc'>--> (some ="trms">sort of) probatio (testing, evidence) ='lgc'>--base='lgc'>='lgc'>--> rimari (probe, pry into فضولی، با اهرم بلند کردن) ='lgc'>=/= admirari (to ="trms">wonder at)
 ="lsts lst1">•Gervais of Tilbury ='lgc'>='lgc'>--> facts ='lgc'>==induce='lgc'>='lgc'>==> marvel ='lgc'>='lgc'>~= res ="trms">gestae (deeds or ="trms">historical accounts) ='lgc'>=/= ="trms">stories (="trms">fabulae, lies) ='lgc'>[='lgc'>='lgc'>~= ='strcls'>*you cannot be amazed by what you don't believe='strcls'>* (="trms">stories of ghosts, vampires, migration of quail, flight of squirrels, etc.)='lgc'>]
 ="lsts lst1">•John of Salisbury ='lgc'>='lgc'>--> ='strcls'>*marvellous singularity='strcls'>* (collection of advice for courtiers and princes) ='lgc'>~ ="trms">wonder='lgc'>: ="trms">response to ma="trms">jesty (hidden wisdom, significance) ='lgc'>=/= ="trms">generalizing='lgc'> = moralizing (inductio exemplorum, citing of ="trms">instructive general causes ='lgc'>='lgc'>--> forensic)
 ="lsts lst1">•

credible deeply unusual singular event ='lgc'>='lgc'>==> admiratio

='lgc'>[='strcls'>*='lgc'>]perspectival='lgc'>: reaction of a particular “us” to an “other” that is “other” only relative to the particular “us” (='lgc'><='lgc'>-- ='thdf'>this is why ="nms">="nms">ajayebnameh is ="trms">interesting)
="lsts lst1">•James of Vitry ='lgc'>='lgc'>--> ='strcls'>***cyclopses who all have one eye marvel as much at those who have two eyes as we marvel at them='strcls'>*** (1200)
 ="lsts lst1">•Gosswin of Metz ='and'>& John Mandeville ='lgc'>='lgc'>--> turning such perspectivalism into gently ironic comments on themselves
 ="lsts lst1">•William of Rubruck ='lgc'>='lgc'>--> barefoot ="trms">travel through harsh terrain and climate required by Franciscan asceticism seems as ="trms">monstrous a practice in the East as certain Eastern customs appear when reported “back home”
 ="lsts lst1">•



='strcls'>**(how='qstn'>? can we simply='qstn'>?) study medieval emotion='strcls'>** ='lgc'>=/= ="trms">wonder stated by ="trms">historians, ="trms">travelers, theologians, philosophers, preachers, devotional ="trms">writers

='strcls'>*traces of emotion='strcls'>* that survive are mediated through texts, pictures, artifacts ='lgc'>--="ppl">Bynum='lgc'>='lgc'>--> we are not entitled either to assume a ="trms">sort of ="ppl">Darwinian universal emotion, or to think that emotion-behavior is culturally constructed (as to exist only where we find words for it)

='strcls'>***texts may give us access to reactions less through adjectives attached to nouns='strcls'>*** (by calling something “="trms">wonderful” or “d="trms"nttrm="already,spread">readful” ='lgc'>=/= indicating the ="trms">responses of an implicit ="trms"nttrm="already,spread">reader/viewer)
="lsts lst1">•a keyword search for “="trms"nttrm="danger,stranger">anger” will tend to turn up set pieces on how to control it ='lgc'>='lgc'>--> discussions of where it is not
 ="lsts lst1">•reactions such as ="trms">wonder, delight, or terror (do not simply occur) they are ='strcls'>*evoked='strcls'>*, sometimes even ='strcls'>*="trms">staged='strcls'>* ='lgc'>='lgc'>--> we can explore what evoked them

finding ="trms">wonder-words ='lgc'>=/= finding ="trms">wonder (complex semantic field)

="trms">wonder-reaction='lgc'>:
="lsts lst1">•terror
 ="lsts lst1">•disgust
 ="lsts lst1">•solemn astonishment
 ="lsts lst1">•playful delight

in medieval accounts ="trms">wonder often has='lgc'>:
="lsts lst1">•a mischievous quality
 Bernard of Clairvaux ='lgc'>='lgc'>--> spice of ="trms">stories
11th century ='lgc'>='lgc'>--> (naughtily) impish girl saint ="trms">jokes
="frds scrmbld">Gerald of Wales ='lgc'>='lgc'>--> ="trms">nature's pranks
='lgc'>}='lgc'>='lgc'>--> moralizing ="trms">bestiary tradition (taking more pleasure in the ="trms">animal tales than in theology)
analogies between ="trms">animals and humans are anything but solemn and didactic
="lsts lst1">•a d="trms"nttrm="already,spread">readful quality
 (="ppl">Attar's accounts of saint torture)
="frds scrmbld">Gerald of Wales ='lgc'>='lgc'>--> recounting some of the earliest warewold ="trms">stories to survive in european ="trms">literature, he glosses the admiratio felt by those inside the ="trms">story as stupor خرفتی, timor بیم, ="trms">horror خوف
="lsts lst2">◦shape-shifting violating ="trms">nature
 ="lsts lst2">◦tales of ="trms"nttrm="metaph,metamorph,metabol,metal">meta="trms">morphoses ='lgc'>='lgc'>--> the real change of substance in the eucharist عشاربانى ='lgc'>+ the terrifying possibility that sexual ="trms">intercourse between humans and ="trms">animals might produce ="trms">monsters


(="ppl">Bynum asking) what in medieval accounts or artistic re="trms">presentations tends to t="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigger ="trms">wonder='qstn'>? ='strcls'>*where do the surviving source give us access either to intensely heig[...]