[...]el ="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
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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
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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)
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='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
='strcls'>*the encounter is made possible because an ="trms">ontological similarity to that other is built into the experiencing self='strcls'>*
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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)
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(="ppl">Attar seductively drawn to the ="trms">wonderful deformed beauty of saints of early sufism)
='lgc'>[title='lgc'>]
failed exorcism
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='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 goo[...]