[...]es that everyone can relate to
•to be expressive / to be conceptual
•

hylomorphic nature
in which ‘matter’ and ‘form’ meld physically in myriad ways yet remain distinct linguistic categories


anamorphic: pertaining to a kind of distorting optical system, anamorphic lense, anamorphic gaze
(تغيير شکل دهنده) a notion of knowledge inquiry

...................................

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


*the islamic imaginal realm is (an audiovisual intangible) supra-individual and more real than matter*

Sadra argues that the imaginal realm subsists in the soul, mediating between the senses and the intelligence; it explains how extrapersonal, supra-sensory realities present themselves to imaginative perception --> نجم‌الدین کبری Najmuddin Kubra expert on visual metaphysics
تجربه شهودی
خيال و شهود
مراتب تجلّی

[*]imaginal realm: a radically pro-image concept
=/= Platonic denunciation of images (as misleading and false)
=/= Byzantine iconoclasm
=/= islamic aniconism
=/= 20th century culture of media critique
=/= iconoclasm of contemporary religious fanatics
=/= fantasies
=/= surrealism


suprasensory imaginal realm of sufism


history of imagination

world philosophy abounds with theories of the imagination

ancient Greek idea of how the imagination can make contact with a supra-individual reality --{followed & developed}--> Neoplatonist (understading of the imagination as) receptive of divine images
=/= memory images
=/= fantasmatic images --> phantasia --{i am wotking against the idea of “fantastic beast” ~-> phantasmata: post-sensory images combined in mind, independently of sense impressions ==> memory, dreams, and sensory illusion}
=/= imaginal images

هیولا hayula: the base, corporeal world

sensory-imaginal-intelligible

•a bottom-up theory of the imagination --> active intellect in the human
•a top-down theory of imagination --> pre-existing divine mind

i disagree with Marks that the (islamicated) imagination was a means to connect to a divine reality, higher truth. in ajayeb we encounter and abundance of descriptive environmental materialities.

Avital studies the interferences of:
1- the lower, sensory imagination
2- the higher, intellective imagination (that receives inspiration from above; #prophets)

ajayeb: synthesized Greek philosophy + Qur'anic thought + popular material body belief

( material body [ X ) immaterial intellect ]
“X” : imaginal مثل: (audio-visual glimpses of divine reality)
•accounts of afterlife --> gardens
•accounts of apocalypse --> sounds
•saints biographies --> performances
•


christian tradition started to view the intellect as internal to the soul ==> regard imagination as psychological: an inspiration, invention, recombination from within (and not from without) (Elen finds herself in this tradition?) ==> 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 schizo-flowers and came back {this is Sa'di}--> iranian metaphysics
-i am more interested in the blooming of flowers, also metaphorical understanding of their morphogenesis. this tag line can be a subject of a phd study. for the last thousand years the iranian literature has been busy with this, how to describe flowers
*iranians believe in image


sufis, iranian philosophers, ... --> so poluted concepts and words


attachment to the world <--...(intelligible, barzakh)...--> presence of God
(who knows what the ‘presence of God’ means. let's not assume we know.)

Sohrevardi argues that the imagination effectively the indipendent real of images

فتوحات fotuhat --?--> illuminations

the 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. (Ibn Arabi < Marks)


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
--> #my بحرین theory, wave surface theory of language
(to be careful with the figure of) wave --> questioning the textual case while then morphing into the unreadablity of its own answer


Giovanni Pico de Mirandola: 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
(@Aela?)

imagination according to:
Kant + Hume combining and synthesizing agent
-what new materialism has to say about the imaginal?
Jungian archetype --> extra-individual, suprasensory world
Frankfurt school + Althusser saw collective unconscious as fascistic


*(my) material practices of unlearning:
•pretending i don't know --> enactment / acting
•(to try) forgetting --> clearance / erasure
•sleep-walking --> closing the eyes of certain perceptive stories, and become available to another
•the “let's not assume...” --> “in advance” of a the assumption
•


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 history --> this is totally apass :)
-contemporary Western thought (evident in Butler, Foucault, and many others) is seeking a politically efficacious concept of the collective imaginary*** (a positive conception of alterity, of an outside that inspires the imagination to create)

ajayeb for me is an alterity (of an quasi outside--not quite inside) that inspires the imagination to create (--> imagination is always creative)
ajayeb: alterity of a world that inspired (and inspires) storytelling and imagination (to create beings)


since Sohrevardi the islamic philosophy has abandoned substantialism for process

Sadra's approach:
•process ontology
•critique of abstraction
•celebration of singularity

God = neccessary being واجب الوجود

(tashkhis-e vojud تشخیص وجود) modulation of being <--> individuation (تشخص tashakhos)
ذات مخصوص, فرد مشخص معین, وجود جزئی اشیاء --> موجودی است که از نظر قانونی می تواند موضوع حق قرار بگیرد
=/= شخص ناپیدا =/= hayula
[tashkhis (everyday gesture of recognition of something gheir-shakhsi) ==>? tashakhos]

(Simondon:) individuation is prior to individuals, and individuals are simply symptoms or effects of individuation --> very processual

harkat-e johari حرکت جوهریtranssubstantiation, trans-substantial movement
*harkat-e johari respects the potential for intensification [= the capacity to know, act, and fully participate in the flow of being --and--> continual intensification;] in all things (including hayula)--> Miyazaki's faceless monster's ‘act of beiong’ (is efficaciously real in a Sadrian way)--> *Sadra's great refiguration is that he formulates the ‘act of being’ itself as the most real
-Miyazaki's monster (and Attar's San'an) is moved by love, it is the energy that traverses and transforms them; it is the best thing to be moved by. before, they are, in themselves, illusory and perishing
-Miyazaki's monster episode animation expresses how substance yields to process --> خونابه اى plasmaticness of the animated line: freedom from ossification استخوانى شدن (#Rigs), the ability to dynamically assume any form (Gunning) --> change occurring واقع from within + propelled سوق from without

Sadra's matter: place of nonexistence and absence (=? hayula)
hayula: form of the natural, elemental body

in Sadra:
•the plant(‘s form) (= vegetal soul) is animal
•the animal(‘s form =? surat صورت) (= sensate substance) is human
•the human...


physical acts of perception

(a typical account:) the stronger the imaginal soul, the less distracted it is by the body, the more manifestly imaginal images will appear

fotuhat فتوحات  or tazkirat تذکره is the stories of the intensity of their being, actualization, and certainty of effect
(Attar's stuff, articulate Sadra)

saryan-e vojud سریان وجود, *flow of being* (across the perceptible entities we encounter:) [the imaginal power working through them:]
•hear a person's say
•notice a weed growing
•smelling a...
•cognizing an image...
•touching a pig's nose [San'anian]
•

bodily senses can contact the divine presence, make contact, make a call (in Hafez, San'an's miscall)


•the imaginal realm is populated by singularities, every changing and infinite
•the imaginal faculty is of extreme presence, of intensification
(in this case ‘realm’ and ‘faculty’ bleed into each other's categories)


(let's get) creatively imaginal

accurate and attractive

***imagination is (definitely) not closing your eyes and dreaming, but being completely present to the world, committed to it and affected by it*** (to perceive something in its intense singularity)


مشاهده moshahede = contemplation

the infinate flux of visible phenomena (Kracauer)

قلمکار calico-world
چلوار

kaleidoscopic mountains

what was Sadra looking (moshahede) at?

•linear modeling of time --> clock time
•intensive model of time ==> movement across the “real” axis


effectively panpsychist: every entity is conscious, has a soul, and potential to intensify; minds in a world of minds


Whitehead's concept of transformative togetherness
ontological vitalism: exist ==> consciousness


reality precedes abstraction -->
for Sadra “point of view” is a distraction (for vojud وجود)
•perspectives
•names
•quiddity
--> because the positing of names and description is in correspondence to concepts and universal meanings, not in correspondence to existential identities and external/concrete forms (Sadra)
=/= Avital and Kohn --> but they do in amazonian forest semiotics
--> my point of departure with Sadra. i am tracing transfigurative signs of the flesh in practices of storytelling --(or not)--> Sadra emphasizes that imagination is better able to grasp Being: concepts are too static to capture/grasp the act of being (--> are they?! we have to deal with them anyway: wild facts, fables of practice, images are concepts, etc.)

ماهيت quiddity --> that which is understood (=/= being --> that which is experienced)
quiddity in Sadra is like the habits that Peirce and Bergson grudgingly accept as necessary for thought, though they need to be swept away for creativity to emerge. hence the importance of intuition for Bergson and Sadra, and of induction for Peirce. (Marks)
}--> (my departure:) a point of research branch for me: “to swept away quiddity”, is another story possible?


images have the power to multiply --> and other “sticky” things?

(like Sadra and Marks) i also prefer images that do not simply confirm general categories of what can be thought but undermine them with singularities that stimulate the imagination (=/= The Black Mirror tv series)


(destructive delusions, ideological images,) true visions and hallucinations --> the disappointment in hearing the deja vu
-deja vu is the dream of remembering


the divine outside
an immanentized imaginal real to be the source of truthful visions


to read Qur'an (or any text) as if it has been revealed to you


the visions of the imaginal are nonstatice images of things in their act of becoming


-is my ajayeb a modern interpreter of the islamic imaginal realm?
the ajayeb is about the lesser elite stances of the islamicated imagination --> the imaginal ecological consciousness
[title]


*imagination in rational thought [logocentrism]:
myth, symbol, and metaphors used as part of rational dialogue
--✕--> other ways of bringing the unthought [beyond] into the thinkable }--> tasavof
--✕--> other ways of bringing the far into the wondrous (~ the active imaginal) ==> as a basis for practical concepts }--> ajayeb
}--> beyond the official discourse


a time-specific (contingent) truth that intensifies as more people engage with it
[like all the concepts and metaphors we are working and patterning in apass]

...................................

Malabou's plasticity (<--✕-- différance)
the subject is plastic (~= malleable, =/= elastic), it never springs back into its original form, it can explode
[we are now dealing with a (highly adaptable, flexible, and disciplined) rational autonomous subject in a post-industrial and global world]
neuronal subject
mojud-e dahri-e ma'ghul

...................................

[...] اسم اعظمِ
esme a'zam

reality has an autor --> author always has a proper name

Alice (in wonderland): words can have many meanings
Haraway: the question is: which one (of many meanings) is to be {the master (meaning)}--> problem of art criticism in iran --> *let's resource aesthetics* / in iran we need more “making-with” and “make-kin” rather than “criticize” or “grounding” (of criticism) or...

[*]master: one with power to dispose something, male head of house, conqueror, a man skilled in something --> *one holding this title*
-->[*]to author: to have the power to originate, to name [#Beyzai seeking to produce natural iranian knowledge] (Sohrevardi who learned to write and speak, also must decipher a text, the book of nature, authored legitimately by islamicated inheritances...)
-Haraway discussing women's travail to construct a voice, to have authority, to author a text, to tell a story
-modes of telling (that we adopt in our attempt to produce authority)

(اسم اعظم esme a'zam -->) knowers--on top --> (usual tricks) to recede while substituting a fetish (of self) --✕--> subject and object can cohabit without the master-slave domination


sexist science


?am i laying: a foundation for an epistemological [...]

?do iranians need this:
•theories which are the heritage of Greek science (and of the scientific revolution of the 17th century)
•an epistemology (informing our inquiries) be a family member to existing theories (of representation and philosophical-realism [that which Holakouee promotes for “modern” iranian]) (--> to avoid the problem of epistemological anarchism: an epistemology that justifies not taking a stand on the nature of things is of little use to women trying **to build a shared politics** [Mehdi is angry at the sculpture community because they embody that failure])
•(to adopt) a radical form of epistemology that denies the possibility of access to a real world and an objective standpoint
•noninvasive knowing (such as Sa'di) and prediction and control (#Olearius)
•(authority and power, as Beyzai is after,) to name/give the world a new identity, a new story
•accurate rendering of an idiosyncratic process of sensory overlap and association
•
•


[*]biology: modern origin story
biology tell tales about origins, about genesis, and about nature

biologizing


[what is the word made of, what is the flesh made of]
***(Haraway highlights) an inherited knowledge through the paternal line: the *word[...]