[...] in elizabethan england)

prodigies denuded of their supernatural aura & (presented) to surprise and entertain the reader =/= to acquaint the reader with imminent apocalypse and judgeme

Certaine Secrete Wonders of Nature

portentous events بد شگون

(crocodiles) to be granted honorary monstrous status by virtue of their rarit

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

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

medically oriented monster literature

[Daston:] Pare was forced to eliminate a section on lesbianism, with a graphic description of the female genitals, before including Des monstres in later editions of his collected work


A Helpe to Memorie and Discourse (of Wonders, Foreign and Domestic)
*the passages and occurrences of the world* #ajayeb
•the creatures thereof
•the casualties therein

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

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

[change in sensibility (&-=>? change in interpretation)]
beginning of the withdrawal of the educated classes from more popular culture
@Goda

monsters (familiar canon of prodigies) became a subject of great fashion and not vulgar

(Daston tracing how) “in the wonder literature, then, monsters--along with the rest of the canon of prodigies--began to cast off their religious associations. this trend was accompanied by a movement to emphasize natural causes over supernatural ones.”

Pare represented [the causes of monstrous births] an elaboration on the natural explanations offered by Aristotle and writers in the Aristotelian tradition (too much or too little seed, maternal imagination, a narrow womb, a traumatic pregnancy, hereditary disease, bestiality and so on) + a new causal category: artifice (to include fakes and children mutilated by their parents to enhance their take as beggars)

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

transcorporeal fields of sensoriality =/= boundedness of isolated bodies and things

nonanthropocentric zoological studies



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

nature's aberrations for the finest examples of her workmanship

nature imagery of the wonder book

renaissance thought -->{ (antithesis of) art =/= nature }--> art may aid, imitate, modify or surpass nature
--✕--> Bacon: art (formal and final causes) should become more natural & nature (material and efficient causes) should be made more artificial --> monster: nature's artificial work
•nature in extremis =/= conventional wisdom
•monsters: models for the novelties of art

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

**wonder literature sacrificed accuracy to admiration**

corroboration


xxxxxx

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

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

[(a very recently) forceful kind of] argument to anchor moral or political order in a natural foundation

--Daston--> we are species that represent (**we must model our orders** : to make visible & external) --{with an appeal to a natural analog}--> *nature: the richest source of models of all kind of orders

[!!!today task of artist:] ***to give back humanity its childhood*** (that was lost in the age of objectivity) @Sina, Sarah

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

Schutz
social nature of knowledge
how people grasp the consciousness of others while living within their own streams of consciousness

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

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

wonder
and its marvels

(Paris wall slogan from the student rebellion of 1968 -->) “every view of things that is not strange (bizarre, foreign) is false” --Bynum--> to jolt her listeners nad readers into encounter with a past that is unexpected and strange

past --> answer questions we haven't asked

-could “wonder” be the special characteristic of the historian?

wonder & marvels --> a medievalist's topic

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

1180-1320
a great increase in stories of marvels, monsters, miracles, ghosts
medieval europe awash in wonders


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

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

‘thing =/= knower’ (in a context + from a particular point of view) ==trigger==> wonder

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


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

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

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


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


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

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



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

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

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

*the encounter is made possible because an ontological similarity to that other is built into the experiencing self*

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


(Attar seductively drawn to the wonderful deformed beauty of saints of early sufism)


[title]
failed exorcism


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

•William of Newburgh --> (some sort of) probatio (testing, evidence) --base--> rimari (probe, pry into فضولی، با اهرم بلند کردن) =/= admirari (to wonder[...]