[...]/> xxxxxx

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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

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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 at)
•Gervais of Tilbury --> facts ==induce==> marvel ~= res gestae (deeds or historical accounts) =/= stories (fabulae, lies) [~= *you cannot be amazed by what you don't believe* (stories of ghosts, vampires, migration of quail, flight of squirrels, etc.)]
•John of Salisbury --> *marvellous singularity* (collection of advice for courtiers and princes) ~ wonder: response to majesty (hidden wisdom, significance) =/= generalizing = moralizing (inductio exemplorum, citing of instructive general causes --> forensic)
•

credible deeply unusual singular event ==> admiratio

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



**(how? can we simply?) study medieval emotion** =/= wonder stated by historians, travelers, theologians, philosophers, preachers, devotional writers

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

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

finding wonder-words =/= finding wonder (complex semantic field)

wonder-reaction:
•terror
•disgust
•solemn astonishment
•playful delight

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


(Bynum asking) what in medieval accounts or artistic representations tends to trigger wonder? *where do the surviving source give us access either to intensely heightened reactions or to events and objects calculated to evoke or stage such reactions?*
--> where wonder is not?


(didactic purposes of) miracle collections
*hovering significance* (of unusual natural events: eclipse, earthquakes, famines) --> sometimes listed as clipped matter-of-fact prose
William Auvergne + Oresme --> natural causes can be found for marvels tend to flatten the language of some accounts of natural world as well
}==> miracles, portents فال بد, oddities are sites and stagings of wonder less often than we might suppose


12th - 14th century --> narrative accounts tell us of objects and events carefully constructed to elicit awe, delight, dread
*rulers (secular + ecclesiastical) --competed--> display of power and splender including tricks and automata --calculated--> to amaze and tantalize:
•(13th century) خانه وحشت 🏰 evidence of a count[...]