[...] 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'>]
(='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'>~=='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 lg2" stl="font-size:111%">
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
="large lg10" stl="font-size:113%">
(="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'>~=>='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
="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">•
="large lg1" stl="font-size:146%">
hylo="trms">morphic ="trms">nature
in which ‘="trms">matter’ and ‘form’ meld physically in myriad ways yet remain distinct ="trms">linguistic ="trms">categories
="large lg10" stl="font-size:106%">
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'>~~>”)
="lsts lst2">◦sense perception ='lgc'>~~> universals
="lsts lst2">◦="trms">imagination ='lgc'>~~> external particulars
="lsts lst2">◦intellect ='lgc'>~~> ="trms">internal particulars
="lsts lst2">◦...
='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 Najmuddin Kubra expert on visual ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysics
تجربه شهودی
خيال و شهود
مراتب تجلّی
='lgc'>[='strcls'>*='lgc'>]="trms">imaginal realm='lgc'>: a radically pro-image concept
='lgc'>=/= ="ppl">Platonic d="trms">enunciation of images (as misleading and false)
='lgc'>=/= Byzantine iconoclasm
='lgc'>=/= islamic aniconism
='lgc'>=/= 20th century culture of media critique
='lgc'>=/= iconoclasm of contemporary ="trms">religious fanatics
='lgc'>=/= fantasies
='lgc'>=/= surrealism
="large lg6" stl="font-size:106%">
suprasensory ="trms">imaginal realm of sufism
="trms">history of ="trms">imagination
="trms">world philosophy abounds with theories of the ="trms">imagination
ancient ="trms">Greek idea of how the ="trms">imagination can make contact with a supra-individual reality ='lgc'>--='lgc'>{followed ='and'>& developed='lgc'>}='lgc'>='lgc'>--> Neoplatonist (understading of the ="trms">imagination as) receptive of divine images
='lgc'>=/= ="trms">memory images
='lgc'>=/= fantasmatic images ='lgc'>='lgc'>--> phantasia ='lgc'>--='lgc'>{i am wotking against ='thdf'>the idea of “fantastic ="trms">beast” ='lgc'>~-> phantasmata='lgc'>: post-sensory images combined in mind, independently of sense impressions ='lgc'>==> ="trms">memory, dreams, and sensory illusion='lgc'>}
='lgc'>=/= ="trms">imaginal images
هیولا ="nms">hayula='lgc'>: the base, corporeal ="trms">world
sensory-="trms">imaginal-intelligible
="lsts lst1">•a bottom-up theory of the ="trms">imagination ='lgc'>='lgc'>--> active intellect in the human
="lsts lst1">•a top-down theory of ="trms">imagination ='lgc'>='lgc'>--> pre-existing divine mind
i disagree with ="ppl">="ppl">Marks that the (islamicated) ="trms">imagination was a means to connect to a divine reality, higher truth. in ="nms">ajayeb we encounter and abundance of descriptive environmental ="trms">materialities.
="ppl">Avital studies the ="trms">interferences of='lgc'>:
="lstsrd">1- the lower, sensory ="trms">imagination
="lstsrd">2- the higher, intellective ="trms">imagination (that receives inspiration from above; ='at'>#prophets)
="nms">ajayeb='lgc'>: synthesized ="trms">Greek philosophy ='lgc'>+ Qur'anic thought ='lgc'>+ popular ="trms">material body belief
( ="trms">material body ='lgc'>[ X ) im="trms">material intellect ='lgc'>]
“X” ='lgc'>: ="trms">imaginal مثل='lgc'>: (audio-visual glimpses of divine reality)
="lsts lst1">•accounts of afterlife ='lgc'>='lgc'>--> gar="trms">dens
="lsts lst1">•accounts of apocalypse ='lgc'>='lgc'>--> sounds
="lsts lst1">•saints biographies ='lgc'>='lgc'>--> performances
="lsts lst1">•
christian tradition started to view the intellect as ="trms">internal to the soul ='lgc'>==> regard ="trms">imagination as psychological='lgc'>: an inspiration, invention, recombination from within (and not from without) (="frds scrmbld">Elen finds herself in this tradition='qstn'>?) ='lgc'>==> concept of an autonomous psychological subject
so persian subject wanted the so much to be there, when there was no flower, that the went to a zone of beyond, picked some ="trms">schizo-flowers and came back ='lgc'>{this is ="ppl">Sa'di='lgc'>}='lgc'>='lgc'>--> ="nms">iranian ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysics
="prgrph">-i am more ="trms">interested in the blooming of flowers, also ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphorical understanding of their ="trms">morphogenesis. this tag line can be a subject of a phd study. for the last thousand years the ="nms">iranian ="trms">literature has been busy with this, how to describe flowers
='strcls'>*="nms">iranians believe in image
sufis, ="nms">iranian philosophers, ... ='lgc'>='lgc'>--> so poluted concepts and words
attachment to the ="trms">world ='lgc'><='lgc'>--...(intelligible, barzakh)...='lgc'>='lgc'>--> ="trms">presence of God
(who knows what the ‘="trms">presence of God’ means. let's not assume we know.)
="ppl">Sohrevardi argues that the ="trms">imagination effectively the indipendent real of images
فتوحات fotuhat ='lgc'>--='qstn'>?='lgc'>='lgc'>--> illuminations
the ="trms">imagination realm exercises its ruling property over every thing and non-thing. it gives form to absolute nonexistence , to the impossible, to the necessary, and to possibility. it makes existence nonexistence existent. (="ppl">Ibn ="ppl">Arabi < ="ppl">="ppl">Marks)
="large lg10" stl="font-size:102%">
majmu al bahrain مجموع البحرین, confluence of two oceans, to set two oceans in motion that flow side by side together, with a barzakh between
='lgc'>='lgc'>--> ='at'>#my بحرین theory, wave surface theory of ="trms">language
(to be careful with the figure of) wave ='lgc'>='lgc'>--> ="trms">questioning the textual case while then ="trms">morphing into the un="trms"nttrm="already,spread">readablity of its own answer
Giovanni Pico de M="nms">irandola='lgc'>: phantasy can strive to draw the senses to things celestial ... but if, yeslding to the senses, phantasy shall decline to apply itself to the business of virtue, so great is its power that it afflicts the body and beclouds the mind, and finally brings it about that man divests himself of humanity
(='at'>@="frds scrmbld">Aela='qstn'>?)
="trms">imagination ="trms">according to='lgc'>:
="ppl">Kant ='lgc'>+ ="ppl">Hume combining and synthesizing ="trms">agent
="prgrph">-what new ="trms">materialism has to say about the ="trms">imaginal='qstn'>?
Jungian ="trms"nttrm="search">archetype ='lgc'>='lgc'>--> extra-individual, suprasensory ="trms">world
Frankfurt school ='lgc'>+ ="ppl">Althusser saw collective unconscious as fascistic
='strcls'>*(my) ="trms">material practices of unlearning='lgc'>:
="lsts lst1">•pretending i don't know ='lgc'>='lgc'>--> enactment / acting
="lsts lst1">•(to try) forgetting ='lgc'>='lgc'>--> clearance / erasure
="lsts lst1">•sleep-walking ='lgc'>='lgc'>--> closing the eyes of certain perceptive ="trms">stories, and become available to another
="lsts lst1">•the “let's not assume...” ='lgc'>='lgc'>--> “in advance” of a the assumption
="lsts lst1">•
contemporary Western thought, tired of the sovereign subject, is trying to conceive of an extra-subjective reality that binds individuals ethically to others and to ="trms">history ='lgc'>='lgc'>--> this is totally ="nms">apass ='lgc'>:)
="prgrph">-contemporary Western thought (evident in ="ppl">Butler, ="ppl">="ppl">Foucault, and many others) is seeking a politically efficacious concept of the collective ="trms">imaginary='strcls'>*** (a ="trms">positive conception of alterity, of an outside that inspires the ="trms">imagination to create)
="nms">ajayeb for me is an alterity (of an quasi outside='lgc'>--not quite inside) that inspires the ="trms">imagination to create (='lgc'>='lgc'>--> ="trms">imagination is always creative)
="nms">ajayeb='lgc'>: alterity of a ="trms">world that inspired (and inspires) ="trms">storytelling and ="trms">imagination (to create beings)
since ="ppl">Sohrevardi the islamic philosophy has abandoned substantialism for process
="ppl">="ppl">Sadra's approach='lgc'>:
="lsts lst1">•process ="trms">ontology
="lsts lst1">•critique of abstraction
="lsts lst1">•celebration of singularity
God='lgc'> = neccessary being واجب الوجود
(tashkhis-e vojud تشخیص وجود) modulation of being ='lgc'><='lgc'>='lgc'>--> individuation (تشخص tashakhos)
ذات مخصوص, فرد مشخص معین, وجود جزئی اشیاء ='lgc'>='lgc'>--> موجودی است که از نظر قانونی می تواند موضوع حق قرار بگیرد
='lgc'>=/= شخص ناپیدا ='lgc'>=/= ="nms">hayula
='lgc'>[tashkhis (everyday ="trms">gesture of recognition of something gheir-shakhsi) ='lgc'>==>='qstn'>? tashakhos='lgc'>]
(="ppl">Simondon='lgc'>:) individuation is ="trms">prior to individuals, and individuals are simply ="trms">symptoms or effects of individuation ='lgc'>='lgc'>--> very processual
harkat-e johari حرکت جوهریtranssubstantiation, trans-substantial movement
='strcls'>*harkat-e johari respects the potential for intensification ='lgc'>[= the capacity to know, act, and fully participate in the flow of being ='lgc'>--and='lgc'>='lgc'>--> continual intensification;='lgc'>] in all things (in="trms"nttrm="cluster,club">cluding ="nms">hayula)='lgc'>='lgc'>--> ="ppl">Miyazaki's faceless ="trms">monster's ‘act of beiong’ (is efficaciously real in a Sadrian way)='lgc'>='lgc'>--> ='strcls'>*="ppl">="ppl">Sadra's great re="trms">figuration is that he ="trms">formulates the ‘act of being’ itself as the most real
="prgrph">-="ppl">Miyazaki's ="trms">monster (and ="ppl">Attar's San'an) is moved by ="trms">love, it is the energy that ="trms">traverses and transforms them; it is the best thing to be moved by. before, they are, in themselves, illusory and perishing
="prgrph">-="ppl">Miyazaki's ="trms">monster episode animation expresses how substance yields to process ='lgc'>='lgc'>--> خونابه اى plasmaticness of the animated line='lgc'>: freedom from ossification استخوانى شدن (='at'>#="trms"nttrm="righ,rigo,riga,rigi,trig,rign">Rigs), the ability to dynamically assume any form (Gunning) ='lgc'>='lgc'>--> change occurring واقع from within ='lgc'>+ propelled سوق from without
="ppl">="ppl">Sadra's ="trms">matter='lgc'>: place of nonexistence and absence (='lgc'>=='qstn'>? ="nms">hayula)
="nms">hayula='lgc'>: form of the ="trms">natural, elemental body
in ="ppl">="ppl">Sadra='lgc'>:
="lsts lst1">•the plant(‘s form) (= vegetal soul) is ="trms">animal
="lsts lst1">•the ="trms">animal(‘s form ='lgc'>=='qstn'>? surat صورت) (= sensate substance) is human
="lsts lst1">•the human...
physical acts of perception
(a typical account='lgc'>:) the stronger the ="trms">imaginal soul, the less distracted it is by the body, the more manifestly ="trms">imaginal images will appear
fotuhat فتوحات or tazkirat تذکره is the ="trms">stories of the intensity of their being, actualization, and certainty of effect
(="ppl">Attar's stuff, ="trms">articulate ="ppl">="ppl">Sadra)
saryan-e vojud سریان وجود, ='strcls'>*flow of being='strcls'>* (across the perceptible entities we encounter='lgc'>:) ='lgc'>[the ="trms">imaginal power working through them:='lgc'>]
="lsts lst1">•hear a person's say
="lsts lst1">•notice a weed growing
="lsts lst1">•smelling a...
="lsts lst1">•cognizing an image...
="lsts lst1">•touching a pig's nose ='lgc'>[San'anian='lgc'>]
="lsts lst1">•
bodily senses can contact the divine ="trms">presence, make contact, make a call (in ="ppl">Hafez, San'an's miscall)
="lsts lst1">•the ="trms">imaginal realm is populated by singularities, every changing and in="trms">finite
="lsts lst1">•the ="trms">imaginal faculty is of extreme ="trms">presence, of intensification
(in this case ‘realm’ and ‘faculty’ bleed into each other's ="trms">categories)
(let's get) creatively ="trms">imaginal
accurate and attractive
='strcls'>***="trms">imagination is (de="trms">finitely) not closing your eyes and dreaming, but being completely ="trms">present to the ="trms">world, committed to it and ="trms">affected by it='strcls'>*** (to perceive something in its intense singularity)
مشاهده moshahede='lgc'> = contemplation
the infinate flux of visible ="trms">phenomena (Kracauer)
قلمکار calico-="trms">world
چلوار
kaleidoscopic mountains
what was ="ppl">="ppl">Sadra looking (moshahede) at='qstn'>?
="lsts lst1">•linear modeling of time ='lgc'>='lgc'>--> clock time
="lsts lst1">•intensive model of time ='lgc'>==> movement across the “real” axis
effectively panpsychist='lgc'>: every entity is conscious, has a soul, and potential to intensify; minds in a ="trms">world of minds
="ppl">Whitehead's concept of transformative togetherness
="trms">ontological vitalism='lgc'>: exist ='lgc'>==> consciousness
reality precedes abstraction ='lgc'>='lgc'>-->
for ="ppl">="ppl">Sadra “point of view” is a distraction (for vojud وجود)
="lsts lst1">•perspectives
="lsts lst1">•names
="lsts lst1">•quiddity
='lgc'>='lgc'>--> because the ="trms">positing of names and description is in cor="trms">respondence to concepts and universal meanings, not in cor="trms">respondence to existential identities and external/concrete forms (="ppl">="ppl">Sadra)
='lgc'>=/= ="ppl">Avital and ="ppl">Kohn ='lgc'>='lgc'>--> but they do in amazonian forest ="trms">semiotics
='lgc'>='lgc'>--> my point of departure with ="ppl">="ppl">Sadra. i am tracing trans="trms">figurative signs of the flesh in practices of ="trms">storytelling ='lgc'>--(or not)='lgc'>='lgc'>--> ="ppl">="ppl">Sadra emphasizes that ="trms">imagination is better able to grasp Being='lgc'>: concepts are too static to capture/grasp the act of being (='lgc'>='lgc'>--> are they='qstn'>?! we have to deal with them anyway='lgc'>: ="trms">wild facts, ="trms">fables of practice, images are concepts, etc.)
ماهيت quiddity ='lgc'>='lgc'>--> that which is understood (='lgc'>=/= being ='lgc'>='lgc'>--> that which is experienced)
quiddity in ="ppl">="ppl">Sadra is like the habits that ="ppl">Peirce and ="ppl">Bergson grudgingly accept as necessary for thought, though they need to be swept away for creativity to emerge. hence the importance of intuition for ="ppl">Bergson and ="ppl">="ppl">Sadra, and of induction for ="ppl">Peirce. (="ppl">="ppl">Marks)
='lgc'>}='lgc'>='lgc'>--> (my departure='lgc'>:) a point of research branch for me='lgc'>: “to swept away quiddity”, is another ="trms">story possible='qstn'>?
images have the power to multiply ='lgc'>='lgc'>--> and other “sticky” things='qstn'>?
="large lg3" stl="font-size:110%">
(like ="ppl">="ppl">Sadra and ="ppl">="ppl">Marks) i also prefer images that do not simply confirm general ="trms">categories of what can be thought but undermine them with singularities that stimulate the ="trms">imagination (='lgc'>=/= The Black Mirror tv series)
="large lg14" stl="font-size:106%">
(destructive delusions, ideological images,) true visions and ="trms">hallucinations ='lgc'>='lgc'>--> the disappointment in hearing the deja vu
="prgrph">-deja vu is the dream of re="trms">membering
the divine outside
an immanentiz[...]