[...] 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 lg2" 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'>~=='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'>~=>='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;">...................................
="large lg1" stl="font-size:149%">
='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


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


suprasensory ="trms">imaginal realm of sufism


="large lg3" stl="font-size:112%"> ="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

="large lg4" stl="font-size:112%"> 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

="large lg5" stl="font-size:160%"> ( ="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
[...]