[...]se of things)
Islam's atomism it is not coming from ="trms">Greek atomism

Mullah ="ppl">="ppl">Sadra ='lgc'>='lgc'>--> Process philosophy='lgc'>: ="ppl">Whitehead, ="ppl">Deleuze, etc.
تشخص tashakhos ='lgc'>='lgc'>--> ="ppl">="ppl">Gilbert ="ppl">Simondon theory of individuation

...so perception does not give complete access to the ="trms">world (this is ="ppl">Foucauldian)
='lgc'>=> perception seems to have a more protective role (from unnecessary stimuli='lgc'>--in order to safe guard our survival) ='lgc'>--="ppl">Bergson='lgc'>: “it is grass in general that ="trms">interests the herbivore” ='lgc'>='lgc'>--> ‘sensory-motor schema’ is an ="trms">agent of abstraction (="ppl">Deleuze)
='lgc'>[='at'>@="frds scrmbld">Varinia's “could/should/would”; ‘line of flight’ ='lgc'>='lgc'>--> becoming; disturbing the virtual, in her work how is actual/virtual (made impossible to='qstn'>?) distinguished='qstn'>?='lgc'>]

sensory-motor schema='lgc'>:
Within constructivist theories, the sensorimotor schema is held to be the principal unit of knowl="trms"nttrm="knowledge,Knowledge">edge in use during infancy. A sensorimotor schema is a psychological construct which gathers together the perceptions and as="trms">sociated actions involved in the performance of one of the habitual behaviors in the infant's repertoire. The schema re="trms">presents knowl="trms"nttrm="knowledge,Knowledge">edge ="trms">generalized from all the experiences of that behavior. It in="trms"nttrm="cluster,club">cludes knowl="trms"nttrm="knowledge,Knowledge">edge about the context in which the behavior was performed as well as expectations about the effects. Sensorimotor schemas are central to ="ppl">Jean ="ppl">="ppl">Piaget's explanation of infant development.
='lgc'>[http://link.springer.com/referenceworkentry/10.1007='prcnt'>%2F978-1-4419-1428-6_463='lgc'>]


="large lg2" stl="font-size:110%"> (motions, ="trms">gestures='lgc'>:)
purposeful ='lgc'>=/=='qstn'>? ="trms">communicative



(="ppl">="ppl">Marks on) Invisibility, Legibility (khanayi خوانایی), and Aniconism (that the artist should or must avoid depictions of human beings or icons; an art that refuses to un="trms">fold its ="trms">code, asserting that ="trms">relationships need not be ="trms">interpreted='lgc'>--a view developed in the conservative Sunni thought of the later Abbasid caliphate)

(عقل سرخ aghl-e sorkh ='lgc'>='lgc'>--> Ulf Langheinrich's works)
the ways ambiguity stimulates ="trms">imagination
“rubied mind-body”

(...ruined main body)


sense-perceptibles='lgc'>: images, etc. ='lgc'>='lgc'>--> ="trms">matter that is processed by information ='lgc'>='lgc'>--> in new media (as ="ppl">="ppl">Gilbert ="ppl">Simondon put it,) ‘form’ arises almost ="trms">symptomatically from a ground modulated by information processes

a new level of invisibility='lgc'>--though not im="trms">materiality='lgc'>: information

cognitive attention as information to be processed ='lgc'>=/=='qstn'>? ="trms">sensuous ="trms">material to be experienced ='lgc'>='lgc'>--> is this a shift (predicted by ="ppl">Deleuze) from visual to information culture='qstn'>? (='lgc'>='lgc'>--> ="ppl">Trevor ="ppl">Paglen's works characterizes arts of the information age in general='lgc'>='lgc'>---image is the trace, effect, or document.)

the perceptible ='lgc'>=/= the legible

aniconic='lgc'>: what we do not see is more significant than what we do ='lgc'>='lgc'>--> that the temporal and ="trms">social are more important than the visible='strcls'>***
“Islamic aniconism emphasizes the word='lgc'>--as ="trms">written, ="trms"nttrm="already,spread">read, and re="trms">cited='lgc'>--and the ="trms">social spaces of worship.”

en="trms">fold ='and'>& un="trms">fold

="large lg1" stl="font-size:137%">
(="ppl">Deleuze's) ="ppl">Leibniz's monad='lgc'>: smallest unit of ="trms">matter is the ‘="trms">fold’ (and not the point.) Each ="trms">fold, being connected to the entire plane, has a point of view on the whole ='lgc'>='lgc'>--='lgc'>='lgc'>--> ‘plane of immanence’ ='lgc'>: a vast surface ="trms">composed of an in="trms">finite number of ="trms">folds; en="trms">folded ='lgc'>='lgc'>--> un="trms">folds ='lgc'>=='lgc'>=> actualizes


you might work on a concept, on a percept, on an ="trms">affect, or on...

(="ppl">Deleuze's) real='lgc'> = virtual ='lgc'>+ actual
="lsts lst1">•actual='lgc'>: exists; a thing, event, concept
="lsts lst1">•virtual='lgc'>: potential to exist or to pass, all that cannot ="trms">presently be thought ='lgc'>='lgc'>--> ='strcls'>*most ="trms">materiality is virtual='strcls'>*

wood grain (longitudinal arrangement of wood fibers) that guides the artisan to invent ='lgc'>='lgc'>--> “thought's powerlessness at the heart of wood” (="ppl">="ppl">Marks)

(what is thought's powerlessness at the heart of digital new media='qstn'>?)

calligraphy ='lgc'>--(="trms">interface)='lgc'>='lgc'>--> Qur'an ='lgc'>--(="trms">interface)='lgc'>='lgc'>--> the divine

(Gregory ="ppl">="ppl">Bateson='lgc'>:) information='lgc'> = "the ="trms">difference that makes a ="trms">difference”
(='at'>@="frds scrmbld">Anouk)

“in Islamic art and new media art, we have two triadic models in which the in="trms">finite is mediated to perception by some kind of information.”

worship !='lgc'>='lgc'>~/='lgc'>=>='qstn'>? transcendence
(Who can say what people are really experiencing when, in the course of worship, they gaze at a dome, kneel on a carpet, or let an allegorical painting dazzle their senses='qstn'>? -="ppl">="ppl">Marks)


(="ppl">Deleuze and ="ppl">Guattari acknowl="trms"nttrm="knowledge,Knowledge">edge that) “every body of thought has its own plane of immanence, an unthought against which it struggles to give rise to new concepts”, still, they dismiss Chinese, Hindu, Jewish, and Islamic “philosophy” as prephilosophical(!)
intellectual struggle ='lgc'>='lgc'>~= jahd جهد, ejtehad اجتهاد (="ppl">Averroes) ='lgc'>=='lgc'>=> to bring new concepts into the ="trms">world

yes, Islam assumes an ="trms">epistemological endpoint, yet this endpoint is never achieved and inspires endless intellectual struggle (Sufi mystics, تفکر اسماعیلی Isma'ili thought) ='lgc'>='lgc'>--> engaging with the ='strcls'>*divine plane of immanence='strcls'>* ='lgc'>{perceptual and contemplative venture into the in="trms">finite='lgc'>}

mediation between the divine and the ="trms">world ='lgc'>='lgc'>~='lgc'>=> a certain manner of un="trms">folding (='lgc'>='lgc'>--> for ="ppl">Sohrevardi='lgc'>: emanation='lgc'>--in terms of a philosophy of light ='lgc'>='lgc'>--> universe is a cascade of un="trms">foldings ='lgc'>[="trms">veil='qstn'>?='lgc'>])
="prgrph">-="ppl">Farabi='lgc'>: God contained the forms or models of things ='lgc'>=='lgc'>=> the spirits of the spheres, active reason, soul, form, and ="trms">matter
="prgrph">-="ppl">Avicenna='lgc'>: all existence is ="trms">contingent; God='lgc'> = 'the uncaused’
(="ppl">Avicenna's conception of) the nonentity (or anti="trms">matter) as the virtual double of every existent ='lgc'>='lgc'>~= (="ppl">Deleuze and ="ppl">Guattari's) concepts of the virtual and the actual
(="ppl">Avicenna='lgc'>:) God ='lgc'>=='lgc'>=> existence/nonexistence
(="ppl">Deleuze='lgc'>:) existence ='lgc'><='lgc'>=='lgc'>=> nonexistence; (mirror each other='qstn'>?)


virtual (حق hagh ='lgc'>~ truth) ='lgc'><='lgc'>='lgc'>--> actual (حقیقت haghighat ='lgc'>~ reality)

hierarchy of nonexistent things


not everything is cognitive, sometimes it is ="trms">sensuous ="trms">material to be experienced
(='at'>@="frds scrmbld">Seba, flows of information that “="trms">demand” cognitive attention)


="prgrph">-what ="trms">interfaces Zaher ظاهر and Baten باطن='qstn'>?
='lgc'>{plane of immanence, plane of in="trms">finite information, (gender neutral) pregnancy, ventral='lgc'>} Baten ='lgc'><='lgc'>='lgc'>--> Zaher ='lgc'>{plane of image information, dorsal, hard and complete='lgc'>} ='lgc'>=='lgc'>=> vulnerability of the virtual protected by a ="trms">fold

فنا fana='lgc'>: an stimulating awareness of the nonexistent side of every existent ='lgc'>='lgc'>~->='qstn'>? (="ppl">Deleuzian) creativity; ='lgc'>[...the ="trms">schizo/darvish/ درویش (creative processes)='lgc'>]
(="ppl">Rumi as a ="trms">child sees people in their house, grinding mill talking to him, his mill speaking with him; condition of ="trms">schizophrenogenic hearing ='lgc'>='lgc'>--> gheib غیب, alame gheib عالم غیب)

="large lg3" stl="font-size:112%"> yes yes, in transcendentalism universe suffers in a state of nonreality (or illusion) ='lgc'>='lgc'>--> ="trms">sublimely inventive ="trms">cosmologies

the current information culture with its lame digital in="trms">finity (reiterating paths of vast ="trms">networks and archives with terrible, clicked, controlling sameness, and only quantitatively new) ='lgc'>=='lgc'>=> “dividuals”

ابن عربی ="ppl">Ibn ="ppl">Arabi's locus of divine='lgc'>: pulsation='lgc'>: movement towards God and away from Him

='strcls'>*transcendence is a ="trms">symptom of immanence, and not the other way around (="ppl">="ppl">Marks)
(="ppl">El Khachhab='lgc'>:) transcendence is not in the ="trms">world nor out of it. It simply has no location. It functions as an energy, coextensive of ="trms">matter and does not belong to a separate stratum.

="large lg4" stl="font-size:112%">
='lgc'>[logical death='lgc'>]


(='at'>@="frds scrmbld">Seba) “logical depth”='lgc'>: the amount of (useful) labor en="trms">folded in a message. (Charles Bennett) ='lgc'>='lgc'>--> forgotten but constitutive ="trms">history of ='strcls'>*contemporary information culture='strcls'>*
(='lgc'>[aspects of='lgc'>] ‘en="trms">foldment’ instead of ‘="trms">narrative’ ='at'>@="frds scrmbld">Seba)
(relying on the thoughts and calculations of many thinkers='lgc'>:) ‘deeply en="trms">folded’ instead of ‘complexity’ (='lgc'>='lgc'>~=='qstn'>? ‘the obscured ="trms">social ="trms">world’ ='at'>@="frds scrmbld">Seba)

.finding the direction of Mecca in a complex ="trms">network of signifiers ='lgc'>='lgc'>--> the local value of the work of ="trms">science or ="trms">narratology / Islamic culture of astrological experimentation ='lgc'>='lgc'>--='lgc'>='lgc'>--> logical depth and en="trms">foldedness index Baten باطن
="prgrph">-(living in a time of animosity,) is ="frds scrmbld">Seba wanting to democratize Baten='qstn'>?

="large lg5" stl="font-size:152%"> descriptive encounters with objects
="trms">narrative encounters with objects
='lgc'>='lgc'>--> un="trms">fold what is en="trms">folded (and en="trms">fold what is un="trms">folded='qstn'>?)

how to commit to (="trms">history's) complexity's ='strcls'>*dissipation='strcls'>*='qstn'>? and not to discover roots='qstn'>?

='mywrk'>my work (now i have the feeling that) a little bit in="trms"nttrm="cluster,club">cludes working on this bulldozed sites of ="trms">difference/similarity between Islamic and European cultures
="prgrph">-I behave as if there is (a ="trms">historical) continuity ='lgc'>=/= ='thdf'>the idea that things get lost tragically (="ppl">Benjaminian='qstn'>?)
="prgrph">-we do not[...]