[...]e 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'>==> 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'>==> 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'>==> existence/nonexistence
(="ppl">Deleuze='lgc'>:) existence ='lgc'><='lgc'>==> nonexistence; (mirror each other='qstn'>?)

="large lg2" stl="font-size:110%">
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'>==> 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)

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'>==> “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.


='lgc'>[logical death='lgc'>]

="large lg1" stl="font-size:111%">
(='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'>?

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 know what is lost
='strcls'>**chaotic loss ='lgc'>='lgc'>--> to process through a host of errors and phantasms
what is the carrier bag theory of in="trms">finite='qstn'>?
عجایب ='lgc'>='lgc'>--> (="nms">ajayeb's) inexplicable ="trms">historical objects that suddenly turn up and refuse to be accounted for “fossils” (='lgc'>='lgc'>--> rupture ='lgc'>=/= ="trms">fold='lgc'>: ="trms">history is deeply en="trms">folded)
='lgc'>[which ="trms">histories objects of ="nms">ajayeb en="trms">fold and un="trms">fold='qstn'>?='lgc'>]

the o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigin is always complex

(how to) invert the judgment of value that informs us

piecemeal fabrication from alien forms ='lgc'>=/= essential secret in ="trms">history

="trms">positivism (esbat-gara اثبات گرا) ='lgc'>=/= speculation

trans="trms">historical claims about Islamic art='lgc'>--its a="trms">historical approach to Islam can contribute to Orientalism, (Nasr's spirituality) ='lgc'>=/= to ="trms">situate Islamic art within the ="trms">history of ideas of its period, portrayal of a cultural ="trms">worldview when they succeed (="ppl">="ppl">Marks)

="trms">Interpreting a cultural artifact for what it might have meant for the people of a ="trms">past time is always an im="trms">position='lgc'>--(to give preference to certain meanings at the expense of others)

(="ppl">="ppl">Marks’) existential ="trms">phenomenology ='lgc'>: one's own experience, sensory and mental, is used as a basis for analysis (to investigate), but does not assume this experience can be ="trms">generalized.


="trms">code='lgc'>: a ="trms">writing that is executable ='lgc'>: a ="trms">writing whose very ="trms">nature is to carry out an action

“We are at a point where the Islamic ="trms">heritage latent in Western ="trms">modernism can usefully inform efforts to make information culture meaningful and ="trms">responsive” -="ppl">="ppl">Marks


(="ppl">="ppl">Marks notion of) “Islamic art” ='lgc'>='lgc'>--> unity (tohid توحید) of ="trms">sorts ='lgc'>='lgc'>-->  unity of the ="trms">code ='lgc'>==> multiplicity or in="trms">finity ='lgc'>='lgc'>--> un="trms">folding='lgc'>: ='lgc'>{directional (vector) ='and'>& performative='lgc'>} ='lgc'>--='lgc'>[D='lgc'>+G='lgc'>]='lgc'>='lgc'>--> (="trms">aesthetics of aniconism='lgc'>:) ‘abstract line’ ='and'>& ‘haptic space’ ='lgc'>==> ="trms">embodied perception ='lgc'>='lgc'>='lgc'>~=>='qstn'>? permeable, ="trms">phenomenological, “nomadic,” contemplative subjectivity


“="trms">networks are the haptic space of our age”



qualities of latency

(in secular contexts) calligraphy, letters and words start to look like bodies
(Shii's favorite='lgc'>:) image latent in text ='lgc'>='lgc'>--> foliated Kufic, shekaste nasta'ligh (شکسته نستعلیق), etc.
='lgc'>='lgc'>--> ="trms">relationships are hidden, latent, and ="trms">interpretable ='lgc'>[='lgc'>='lgc'>--> ="trms">veil='lgc'>]
="lsts lst1">•figures arise from text-based, non="trms">figurative works
="lsts lst1">•textuality and figurality


="large lg3" stl="font-size:111%"> ="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................

='strcls'>*relevance is hylo="trms">morphic, it imposes meaning from the outside
="lsts lst1">•to re="trms">present the nation / to critique the nation
="lsts lst1">•to self-orientalize / to critique orientalism
="lsts lst1">•to tell ="trms">stories that everyone can relate to
="lsts lst1">•to be expressive / to be conceptual
="lsts lst1">•

hylo="trms">morphic ="trms">nature
in which ‘="trms">matter’ and ‘form’ meld physically in myriad ways yet remain distinct ="trms">linguistic ="trms">categories

="large lg4" stl="font-size:110%">
ana="trms">morphic='lgc'>: pertaining to a kind of distorting optical ="trms">system, ana="trms">morphic lense, ana="trms">morphic gaze
(تغيير شکل دهنده) a notion of knowl="trms"nttrm="knowledge,Knowledge">edge inquiry

="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................

="ppl">="ppl">Marks’ take on ="ppl">="ppl">Sadra's triadic ="trms">ontology of sensible, ="trms">imaginal عالم خیال, and intelligible realms
='lgc'>+cognitive trinity of='lgc'>:
="lsts lst1">•mental intuition
="lsts lst1">•bodily knowl="trms"nttrm="knowledge,Knowledge">edge
="lsts lst1">•spiritual knowl="trms"nttrm="knowledge,Knowledge">edge
='lgc'>='lgc'>--='lgc'>='lgc'>--='lgc'>='lgc'>--> ="trms">different human faculties perceive each real='lgc'>:
="lsts lst1">•sense perception ='lgc'>='lgc'>--> external particulars='lgc'>: the sensible ="trms">world of ="trms">matter
="lsts lst1">•="trms">imagination ='lgc'>='lgc'>--> ="trms">internal particulars='lgc'>: the ="trms">imaginal
="lsts lst1">•intellect ='lgc'>='lgc'>--> universals='lgc'>: the intelligible
='lgc'>}='lgc'>='lgc'>--> with ="ppl">Avital i am learning ="trms">technically (in ="trms">language) to stay in a state of contamination (and their rewiring) of these faculties ='lgc'>='lgc'>--> not to disavow the eching lines of my in="trms">herited tradition (“='lgc'>='lgc'>-->” ='lgc'>+ “='lgc'>='lgc'>~='lgc'>~>”)
="lsts lst2">◦sense perception ='lgc'>='lgc'>~='lgc'>~> universals
="lsts lst2">◦="trms">imagination ='lgc'>='lgc'>~='lgc'>~> external particulars
="lsts lst2">◦intellect ='lgc'>='lgc'>~='lgc'>~> ="trms">internal particulars
="lsts lst2">◦...

="large lg5" stl="font-size:130%">
='strcls'>*the islamic ="trms">imaginal realm is (an audiovisual intangible) supra-individual and more real than ="trms">matter='strcls'>*

="ppl">="ppl">Sadra argues that the ="trms">imaginal realm subsists in the soul, mediating between the senses and the intelligence; it explains how ex="trms">trapersonal, supra-sensory realities ="trms">present themselves to ="trms">imaginative perception ='lgc'>='lgc'>--> نجم‌الدین کبری Naj[...]