[...]) (= 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

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

(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)


(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 immanentized ="trms">imaginal real to be the source of truthful visions


="large lg1" stl="font-size:123%"> to ="trms"nttrm="already,spread">read Qur'an (or any text) as if it has been revealed to you


the visions of the ="trms">imaginal are nonstatice images of things in their act of becoming


="prgrph">-is my ="nms">ajayeb a ="trms">modern ="trms">interpreter of the islamic ="trms">imaginal realm='qstn'>?
the ="nms">ajayeb is about the lesser elite stances of the islamicated ="trms">imagination ='lgc'>='lgc'>--> the ="trms">imaginal ="trms">ecological consciousness
='lgc'>[title='lgc'>]


='strcls'>*="trms">imagination in rational thought ='lgc'>[logocentrism='lgc'>]='lgc'>:
myth, ="trms">symbol, and ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphors used as part of rational dialogue
='lgc'>--='not'>✕='lgc'>='lgc'>--> other ways of bringing the unthought ='lgc'>[beyond='lgc'>] into the thinkable ='lgc'>}='lgc'>='lgc'>--> ="nms">tasavof
='lgc'>--='not'>✕='lgc'>='lgc'>--> other ways of bringing the far into the wondrous (='lgc'>~ the active ="trms">imaginal) ='lgc'>='lgc'>==> as a basis for practical concepts ='lgc'>}='lgc'>='lgc'>--> ="nms">ajayeb
='lgc'>}='lgc'>='lgc'>--> beyond the official discourse


a time-="trms">specific (="trms">contingent) truth that intensifies as more people engage with it
='lgc'>[like all the concepts and ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphors we are working and patterning in ="nms">apass='lgc'>]

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Malabou's plasticity (='lgc'><='lgc'>--='not'>✕='lgc'>-- différance)
the subject is plastic (='lgc'>='lgc'>~= malleable, ='lgc'>=/= elastic), it never springs back into its o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riginal form, it can explode
='lgc'>[we are now dealing with a (highly adaptable, flexible, and disciplined) rational autonomous subject in a post-industrial and global ="trms">world='lgc'>]
="trms">neuronal subject
mojud-e dahri-e ma'ghul

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

='lgc'>[...='lgc'>] اسم اعظمِ
esme a'zam

reality has an autor ='lgc'>='lgc'>--> ="trms">author always has a proper name

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

='lgc'>[='strcls'>*='lgc'>]master='lgc'>: one with power to dispose something, male head of house, conqueror, a man ="trms">skilled in something ='lgc'>='lgc'>--> ='strcls'>*one holding this title='strcls'>*
='lgc'>='lgc'>-->='lgc'>[='strcls'>*='lgc'>]to ="trms">author='lgc'>: to have the power to o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riginate, to name ='lgc'>[='at'>#Beyzai seeking to produce ="trms">natural ="nms">iranian knowl="trms"nttrm="knowledge,Knowledge">edge='lgc'>] (="ppl">Sohrevardi who learned to ="trms">write and speak, also must decipher a text, the ="trms">book of ="trms">nature, ="trms">authored legitimately by islamicated in="trms">heritances...)
="prgrph">-="ppl">="ppl">Haraway discussing women's travail to construct a voice, to have ="trms">authority, to ="trms">author a text, to tell a ="trms">story
="prgrph">-modes of telling (that we adopt in our attempt to produce ="trms">authority)

(اسم اعظم esme a'zam ='lgc'>='lgc'>-->) knowers='lgc'>--on top ='lgc'>='lgc'>--> (usual tricks) to recede while substituting a fetish (of self) ='lgc'>--='not'>✕='lgc'>='lgc'>--> subject and object can cohabit without the master-slave domination


sexist ="trms">science


="large lg3" stl="font-size:110%"> ='qstn'>?am i laying='lgc'>: a foundation for an ="trms">epistemological ='lgc'>[...='lgc'>]

='qstn'>?do ="nms">iranians need this='lgc'>:
="lsts lst1">•theories which are the ="trms">heritage of ="trms">Greek ="trms">science (and of the ="trms">scientific revolution of the 17th century)
="lsts lst1">•an ="trms">epistemology (informing our inquiries) be a family ="trms">member to existing theories (of re="trms">presentation and philosophical-realism ='lgc'>[that which Holakouee promotes for “="trms">modern” ="nms">iranian='lgc'>]) (='lgc'>='lgc'>--> to avoid the problem of ="trms">epistemological anarchism='lgc'>: an ="trms">epistemology that justifies not taking a stand on the ="trms">nature of things is of little use to women trying ='strcls'>**to build a shared politics='strcls'>** ='lgc'>[="frds scrmbld">Mehdi is angry at the sculpture ="trms">community because they ="trms">embody that fai="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lure='lgc'>])
="lsts lst1">•(to adopt) a radical form of ="trms">epistemology that denies the possibility of access to a real ="trms">world and an objective standpoint
="lsts lst1">•noninvasive knowing (such as ="ppl">Sa'di) and pre="trms">diction and control (='at'>#="ppl">Olearius)
="lsts lst1">•(="trms">authority and power, as Beyzai is after,) to name/give the ="trms">world a new identity, a new ="trms">story
="lsts lst1">•accurate rendering of an idio="trms">syncratic process of sensory overlap and as="trms">sociation
="lsts lst1">•
="lsts lst1">•


='lgc'>[='strcls'>*='lgc'>]biology='lgc'>: ="trms">modern o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigin ="trms">story
biology tell tales about o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigins, about genesis, and about ="trms">nature

="large lg4" stl="font-size:110%"> biologizing


='lgc'>[what is the word made of, what is the flesh made of='lgc'>]
='strcls'>***(="ppl">="ppl">Haraway highlights) an in="trms">herited knowl="trms"nttrm="knowledge,Knowledge">edge through the paternal line='lgc'>: the ='strcls'>*word='strcls'>* was ="ppl">Aristotle's Galileo's Bacon's ="ppl">Newton's Linnaeus's ="ppl">Darwin's; the ='strcls'>*flesh='strcls'>* was woman's ='lgc'>='lgc'>--> and the word was made flesh, ="trms">naturally

(in Europe, from 15th to 18th century, transformations of ='lgc'>[both='lgc'>] ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphors ='lgc'>[and ="trms">social ="trms">systems='lgc'>]='lgc'>:) female ="trms">nature ='lgc'>--from='lgc'>='lgc'>--> nurturing mother ='lgc'>--to='lgc'>='lgc'>--> patient-resournce
='lgc'>='lgc'>--> capita="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list forms of patriarchy='lgc'>: ='strcls'>*merchant تاجر seeing dialectic of apocalypse='strcls'>* (TV series such as West ="trms">World, etc.)


="large lg5" stl="font-size:162%"> ='lgc'>[the ="trms">book of ="trms">nature='lgc'>]
="trms">nature is ="trms">authored (by somebody)

(power ='lgc'>+) autorship ='lgc'>==(fabricates)='lgc'>='lgc'>==> reality


Milton's justification of the ways of God, ='lgc'>[to tell ="trms">stories='lgc'>]
[...]