[...]ty 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
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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
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="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
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="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
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="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'>*
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
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='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 heightened reactions or to events and objects calculated to evoke or ="trms">stage such reactions='qstn'>?='strcls'>*
='lgc'>='lgc'>--> where ="trms">wonder is not='qstn'>?
(didactic purposes of) miracle collections
='strcls'>*hovering significance='strcls'>* (of unusual ="trms">natural events='lgc'>: eclipse, earthquakes, famines) ='lgc'>='lgc'>--> sometimes ="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listed as clipped ="trms">matter-of-fact prose
William Auvergne ='lgc'>+ ="ppl">="ppl">Oresme ='lgc'>='lgc'>--> ="trms">natural causes can be found for marvels tend to flatten the ="trms">language of some accounts of ="trms">natural ="trms">world as well
='lgc'>}='lgc'>='lgc'>==> miracles, portents فال بد, oddities are sites and ="trms">stagings of ="trms">wonder less often than we might ="trms">suppose
12th - 14th century ='lgc'>='lgc'>--> ="trms">narrative accounts tell us of objects and events carefully constructed to elicit awe, delight, d="trms"nttrm="already,spread">read
='strcls'>*rulers (secular ='lgc'>+ ecclesiastical) ='lgc'>--competed='lgc'>='lgc'>--> display of power and splender in="trms"nttrm="cluster,club">cluding tricks and automata ='lgc'>--calculated='lgc'>='lgc'>--> to amaze and tantalize='lgc'>:
="lsts lst1">•(13th century) خانه وحشت 🏰 evidence of a count of Artois who built an elaborate funhouse with distorting mirrors, rooms that simulated thunderstorms, hidden pipes for wetting unsuspecting visitors and covering them with flour
="lsts lst1">•puppet shows in ="trms">pastry (sotelties)
="lsts lst1">•food was often planned as an illusion or trick for the eye (='lgc'>-='lgc'>='lgc'>--> ='gtrw'>go to in="trms">stagram cake baked in the shape of ordinary objects)
="lsts lst1">•changes in church architecture in liturgy (آئین نماز) ='lgc'>+ fabrication of ="trms">monstrances ='lgc'>='lgc'>--> define the moment in the Mass when ='strcls'>*the consecrated host (the devine installed in food or flesh or ="trms">matter) was elevated as a sudden revelation of the unexpected and paradoxical='strcls'>*
="lsts lst2">◦collection of relics and their ='strcls'>**elaborate containers='strcls'>** (reliquaries محفظه عتیقه) ='lgc'>[='lgc'>='lgc'>--> similarity and ="trms">historical connection to wunderkammer of early medieval princes='lgc'>]
="lsts lst1">•
='lgc'>='lgc'>--> theologians and many of the ordinary faithful continued ='strcls'>*to value the super="trms">natural power mediated through bone chips or dust='strcls'>* more than the intricate workmanship or sheer novelty of the container ='lgc'>='lgc'>--> ='strcls'>*object='lgc'> = a means of access to an other tham as a singularity fascinating in itself='strcls'>*
='lgc'>='lgc'>--> ='strcls'>*relic cabinets ='lgc'>='lgc'>~= cabinets of novelties='strcls'>*
='lgc'>}='lgc'>--underlying='lgc'>='lgc'>--> ='strcls'>***impulse to collect='strcls'>***
mirabile visu!
='strcls'>****(12th century) abbot Suger of St. Denis describes the crowd (more desperate to touch, possess, appropriate) that is frantic over access to a power not only ='strcls'>*beyond='strcls'>* but also in its ="trms">nature ='strcls'>*other than='strcls'>* what contains it
(God lodged in decayed body, manifested and hidden behind the crystal and gold)
="trms">narrative accounts not only described objects and events that were ="trms">staged or constructed to produce ="trms">wonder ='lgc'>+ they also ='strcls'>*teemed with complex ="trms">wonder-reactions='strcls'>*
='lgc'>='lgc'>--> hagiographer (="ppl">Attar's) detailed in emotional ="trms">sensual ="trms">language the extravagant asceticism and para-mystical manifestations holy women experienced ='lgc'>+ the amazement such manifestations engendered in others ='lgc'>{beauty was not merely referred to as ="trms">wonderful, ='strcls'>*it was also described in ="trms">loving and lyrical ="trms">language='strcls'>* as signaling a deeper pattern or purpose='lgc'>}
(old ="ppl">Augustinian idea that) the ="trms">world itself is a miracle ='lgc'>='lgc'>--> (homi="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list Aelfric) wundra (marvels) of God
="lsts lst1">•it requires no sorcery that the moon waxes and wanes, that the sea agrees with it, that the earth greens in ="trms">response to its power 🌙
="lsts lst1">•(recounting the migration of salmon upstream to spawn) they leap from bottom to top with a leap that is marvellous, and except that is is proper to the ="trms">nature of fish, marvellous
سندباد ="nms">Sinbad
='lgc'>[fantastical='lgc'>] ="trms">travelers’ tales (recounted) the ='strcls'>*fearsome='strcls'>* and the ='strcls'>*ugly='strcls'>* ='lgc'>--as='lgc'>='lgc'>--> ='strcls'>*="trms">wonderful='strcls'>*
to Marco Polo almost every ="trms">animal he met was a marvel (the horrible cro="trms">codile, beautiful giraffe) ='lgc'>[described with an earnest and urgent facticity ='lgc'>='lgc'>--> ="nms">ajayeb's tone='lgc'>]
in later middle ages (and in toda popular media) ='strcls'>*strangeness appealed='strcls'>* ='lgc'>='lgc'>--> ="trms">stories abounded='lgc'>:
="lsts lst1">•of ="trms">fabulous palces
="lsts lst1">•of stones with marvellous powers
="lsts lst1">•of ="trms">monsters
="lsts lst1">•of mermaids
="lsts lst1">•of fairies
="lsts lst1">•of bizarre races with eyes in their chests or enormous umbrella feet
="lsts lst1">•Marco Polo's awkward and impoverished prose
="lsts lst1">•Mandeville's credulous tale-telling
="lsts lst1">•="nms">Sinbad='lgc'>: ='lgc'>[a powerful sense that='lgc'>] what is ="trms">wonderful='lgc'>: (is not chickens and peacocks, even cyclopses and cannibals per se, but) ='strcls'>**a ="trms">world that encompasses such ="trms">staggering diversity='strcls'>** ='lgc'>--="ppl">Bynum='lgc'>='lgc'>--> ='strcls'>******the impulse to chronicle (such things) ='lgc'>='lgc'>~= a critique of the impulse to possess them='strcls'>******
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“If you ='lgc'>[="frds scrmbld"nttrm="Alex,Alert,Aleph,Alessi">Alexander the Great='lgc'>] had a body that matched your greedy mind and heart that know no bounds in their desires, or if your body equaled your great cupidity, the great ="trms">world itself would not suffice to contain you ... Your ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right hand would hold the East, the left the West. Not content with this, in all your prayers you would be ="trms">consumed with desire to investigate and find out where that amazing light hid itself, and would dare to climb into the sun’s chariot and ... control its wandering beams. So, too, you desire much that you cannot possess. Having subdued the ="trms">world and conquered the human race, delighting in blood, you will wage war against trees, ="trms">wild ="trms">beasts, rocks and mountain snows. ='strcls'>*You will not allow the strange creatures that ="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lurk in the caves to be untouched. Even senseless elements will be compelled to experience your rages.='strcls'>*
='lgc'>='lgc'>--> ='strcls'>***Chatillon's powerful prose understands that marveling at diversity can be the prelude to appropriation='strcls'>***
='strcls'>*marveling at diversity ='lgc'>='lgc'>='lgc'>~=> appropriation='strcls'>*
='strcls'>*impulse to collect/chronicle/="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list ='lgc'>--(critique='lgc'>[="trms">sublimated='qstn'>?='lgc'>])='lgc'>='lgc'>-->='lgc'>='lgc'>~='qstn'>?=>(='lgc'><='lgc'>--)(='lgc'>='lgc'>~/=!!) impulse to posses='strcls'>*
beautiful ='lgc'>+ horrible ='lgc'>+ ="trms">skillfully made ='lgc'>==induce='lgc'>='lgc'>==> ="trms">wonder
bizzar ='lgc'>+ rare (='lgc'>='lgc'>~= that which challenges or suddenly illuminates our expectations) ='lgc'>+ ='strcls'>*range of ="trms">differences='strcls'>* found in the ="trms">world ='lgc'>='lgc'>==> ="trms">wonder
admirabiles mixturae='lgc'>: events or ="trms">phenomena in which ="trms">ontological and moral boundaries are crossed, confused, erased
='lgc'>[='strcls'>*='lgc'>]singularity='lgc'>: absence of cause ='lgc'>[='lgc'>='lgc'>--> is enough to induce ="trms">wonder='lgc'>]
human body appearing as meat to be masticated is an aweful condescension (in ="trms">worldly terms='lgc'>: an assuming of an inappropriate ="trms">nature) for God
Peter the Venerable (12th century collection of miracle ="trms">stories)
reverents (those who returned from the dead)
...a monk who has been poisoned appears in a dream while the murder is under investigation='lgc'>: “When I saw him ='lgc'>[the murdered monk='lgc'>], I got up full of joy and began to embrace and kiss him with much ="trms">affection. Although a deep stupor ='lgc'>[sopor='lgc'>] took the place of my outward senses,... I was not unaware that I was sleeping ... And what is more ="trms">wonderful ='lgc'>[mirum='lgc'>], it occurred to me immediately ... that the dead could not remain long with the living ... So I decided to ="trms">question him quickly, for the vision seemed not a phantasm but true ='lgc'>[non fantastica sed verax='lgc'>] ... ='lgc'>[The monk attests his faith and affirms that he has been murdered; then he disappears.='lgc'>] I ="trms">wondered greatly ... then rested my head again ... and immediately he reappeared ... I rushed toward him and ... began to kiss him as before ... I heard the same answers as above concerning his state, his vision of God, the certitude of the ="frds scrmbld"nttrm="Christianson">Christian faith, and his death ... ='lgc'>[Then='lgc'>] I woke up and found my eyes wet and my cheeks warmed by fresh tears.
='lgc'>=/= Hamlet's experience with his father's ghost (='lgc'>='lgc'>--> has no ="trms">epistemological ="trms">wonder)
Peter of Tarentaise
confronted with a deformed man, ="trms">questioned him closely and sent him away unhealed but with a new sense of self-worth
='strcls'>**moral reaction described in heightened emotion-="trms">language='strcls'>**
(we see) ='strcls'>*the ="trms">response enacted inside the ="trms">story='strcls'>*
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Julian of Norwich
her most ="trms">wonder-filled ="trms">language
because of the incarnation we are a marvelous mix[...]