[...]ucture”)
='lgc'>{ (="trms">fictional beings ='lgc'>='lgc'>='lgc'>~=>) ="trms">semiotic ='lgc'>='lgc'>~=='qstn'>? ="trms">ontology ='lgc'>}='lgc'>='lgc'>--> ="trms">science of “sense” (='lgc'>=/= ="trms">science of “signs”)
="prgrph">-the ="trms">world itself is ="trms">articulated
='lgc'>{ the study of sense ='lgc'>=='qstn'>?='lgc'>=> extrication from ="trms">language ='lgc'>}='lgc'>='lgc'>--> this bifurcation (enshe'ab), as old as philosophy itself, used the discovery of “reference” as an opportunity to expel the referent to a ="trms">position outside ="trms">language.
(="ppl">Aristotle's ="trms">narrative ='lgc'>: “the imitation of an action” ='lgc'>='lgc'>-->) ="ppl">Ricoeur's three types of ='strcls'>*="trms">mimesis='lgc'>:
="lstsrd">1. pre="trms">figuration ()
="lstsrd">2. con="trms">figuration (kingdom of the “as if”)
="lstsrd">3. re="trms">figuration (="trms">integration of the ="trms">imaginative or “="trms">fictive” or “as if” into actual) of the field of action;
‘="trms"nttrm="already,spread">reading’ is con="trms">figuration (="ppl">Ricoeurian)
="lsts lst1">•use of ="trms">symbols ='lgc'>: being able to grasp one thing as standing for something else;
="lsts lst1">•="trms">narrative='lgc'>: competency in the temporal structures governing the syntagmatic order of “followability”
="large lg2" stl="font-size:110%">
...="trms">="trms">empirical means to locate the boundaries of capitalism
(to enclose something ='lgc'>='lgc'>-->) ="trms">ontology of the Accounts ="trms">Book ='lgc'>='lgc'>--> ="ppl">Attar's Tazkirat al-Awliya's ="trms">story of the boy, ="trms">bird, butcher, accounts ="trms">book, and the theme of repayment, quittance.
to place everything it does not take into account outside the enclosure and everything it does take into account and that properly belongs to him inside
='lgc'>='lgc'>--> o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigins of property
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growing ="trms">interest in ='strcls'>*="trms">ecology='strcls'>* ='lgc'>=='lgc'>=> growing ="trms">interest in ='strcls'>*theology='strcls'>* (='lgc'>='lgc'>--> granted a new relevant)
(="ppl">="ppl">Latour's notion of) ecotheology ='lgc'>[='lgc'>='lgc'>~= ="nms">ajayeb='lgc'>]
(how not to consider your self secretly='lgc'>--even under the self-reflectivity='lgc'>--as) the chosen people
renegotiation of values and features='lgc'>:
(if) recently european stopped having been ="trms">modern ='lgc'>=='lgc'>=> the ‘others’ have also stopped having been ‘other’
='strcls'>*the planet will no longer be ="trms">modernized='strcls'>* (="ppl">="ppl">Latour shouting)
geopolitics of ="trms">difference
“europe"='lgc'> = the ="trms">modernist great ="trms">narrative ='lgc'>--or='lgc'>='lgc'>--> produce an alternative great ="trms">narrative of what european cultures (and ="trms">natures) have been
='lgc'>}='lgc'>--='not'>✕='lgc'>='lgc'>--> ='strcls'>*contrasting ='strcls'>*traits='strcls'>* (that have been elaborated in the course of european ="trms">history)
“here is my ='strcls'>*treasure='strcls'>*, here is my ='strcls'>*heart='strcls'>*, if you deprive us of one of these contrasts, we are no longer humans”
to be sensitive to ="trms">different o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riginal o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigins (='lgc'>=/= eurocentrism)
='lgc'>[="trms">different o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigins that speak also truthfully='lgc'>]
(="ppl">Olearius drama='lgc'>:) dramatic encounter between the (early) ="trms">anthropologist's gaze and the various cultures (and ="trms">natures) he have discovered
...painful ="trms">history of the ="trms">anthropologist's gaze
='lgc'>[='strcls'>*='lgc'>]value='lgc'>: what one is ="trms"nttrm="already,spread">ready to die for / what makes life not worth living if one is deprived of it
european ="trms">history tied to the elaboration of='lgc'>:
="lsts lst1">•="trms">science as value (='lgc'>--='not'>✕='lgc'>='lgc'>--> apo="trms">dictic truth, ="trms">social construction, etc.)
="lsts lst1">•law as value (='lgc'>--='not'>✕='lgc'>='lgc'>--> power, ="trms">rhetoric, etc.)
="lsts lst1">•politics as value (='lgc'>--='not'>✕='lgc'>='lgc'>--> ='lgc'>[='strcls'>*='lgc'>]="trms">social='lgc'>: the name of what is assembled='lgc'>--as="trms">sociated)
="lsts lst1">•
="lsts lst1">•
="trms">scientific ties
legal ties
political ties
='lgc'>=/= ="trms">social as="trms">sociates
so difficult to ="trms">enunciate something ="trms">religiously because of ='strcls'>*the ease with which it is accounted for by other types of explanation='strcls'>* (especially ="trms">social explanation)
in ="nms">apass we need to practice saying='lgc'>: “I don't want to take that or this contrast into account any more” (because you want to do something else for a moment)
='lgc'>='lgc'>--> you return to a project ='lgc'>--and='lgc'>='lgc'>--> i have been fighting so that (myself and) you ='strcls'>**don't become ="trms">modernist again='strcls'>** (='lgc'>~ that means you engage in the conflict of values that has characterized ="trms">modernist ="trms">history)
(with work on ="nms">ajayeb) i am engaged in the project of ='strcls'>***disentangling the entire set of values that constitutes my ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rightful in="trms">heritance='strcls'>***
(the ="trms">question of) “what treasure have we in="trms">herited='qstn'>? how can we claim it='qstn'>?” ='lgc'>='lgc'>--> it is so d="trms"nttrm="danger,stranger">angerous to answer those ="trms">questions alone, without each other ='lgc'>=='lgc'>=> selfish identities and o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigins
(eurocentrism, or the former ‘others’ answering it for everyone, without you)
="trms">ecologizing
="trms">ecological consciousness ='lgc'>=='qstn'>? your entire way of life must be modified or else you will disappear as a civilization
(not being the heir of) emancipatory tradition
(if) ="trms">modernism is Promethean, then green bio economy and clean ="trms">technology is Promethean even more
(the ='thdf'>bad idea of and hype of) ="trms">technological solution to ="trms">ecological crises
='strcls'>*renewing everything here and now='strcls'>* is first of all a ="trms">religious passion
='qstn'>?='at'>@="frds scrmbld"nttrm="Leonardo">Leo
="prgrph">-what ="trms">modernism did to ="trms">science is worse than what it did to ="trms">religion
it deprived it of its energy, restricting it, to ='strcls'>*mere furniture of the soul='strcls'>* ='lgc'>[='lgc'>='lgc'>--> Iron Man's idea of ="trms">technology-human ="trms">relation='lgc'>]
="trms">modernism's politicization of ="trms">science
="large lg1" stl="font-size:144%">
speaking of ="trms">science ="trms">scientifically ='lgc'>=='lgc'>=> a ="trms">scientific ‘="trms">worldview’ is deployed
speaking of ="trms">religion ="trms">religiously ='lgc'>=='lgc'>=> a vague assemblage of pious moral vacuities is taken as an ‘alternative ="trms">worldview’
='lgc'>}='lgc'>='lgc'>--> they both accept an='strcls'>* un="trms">scientific ="trms">science='strcls'>* and an ='strcls'>*ir="trms">religious ="trms">religion='strcls'>*
="ppl">="ppl">Latour (quickly dissolving nonsense that accrues as one opposes ‘knowl="trms"nttrm="knowledge,Knowledge">edge’ and ‘belief’)='lgc'>:
="lsts lst1">•="trms">science='lgc'> = reference chain (what allow access to the far away) ='lgc'>[nothing is out of the reach of reference chain='lgc'>]
="lsts lst1">•="trms">religion='lgc'> = ="trms">presence (what allow access to the near)
="trms">science ='lgc'>='lgc'>~/= concrete, ="trms">worldly, ="trms">matter-of-fact, ="trms">present-at-hand, domain of knowl="trms"nttrm="knowledge,Knowledge">edge (='lgc'><='lgc'>-- political activism has to work with that kind of knowl="trms"nttrm="knowledge,Knowledge">edge)
what use is it to save your soul, if you forfeit the ="trms">world='qstn'>? ='lgc'>='lgc'>--> sci-fi's real frontier ='and'>& Noah's project
the transcendence and transubstantiation of ="trms">science
when ="trms">nature enters, ="trms">religion has to leave. in two equally fatal exit strategies='lgc'>:
="lsts lst1">•to limit itself to the inner sanctum of the soul
="lsts lst1">•to flee into the super="trms">natural ='lgc'>='lgc'>--> that ="trms">religion will try in vain to imitate ="trms">scientific ="trms">instruments (='lgc'><='lgc'>-- The Magicians TV series) ='lgc'>+ mis="trms">interpreted ="trms">science ='lgc'>[='lgc'>=='lgc'>=> taking Bible as if it were geology ="trms">book (='lgc'><='lgc'>-- look at the rising Hollywood films that ="trms">scientifize the events of Bible) ='lgc'>-- projects of connecting ="trms">religion to the ="trms">world='lgc'>]
‘exit ="trms">religion’='lgc'>: it will have lost any pretence of influencing the course of events, its impact will only be decorative
(="ppl">Descola='lgc'>:) ‘="trms">naturalism’ is only one of four ways in which connections between humans and nonhumans can be established
contrasts='lgc'>:
='strcls'>*reference chain='strcls'>*
='strcls'>*reproduction='strcls'>*
(="ppl">="ppl">Latour use of the term) ='strcls'>*contrast='strcls'>*='lgc'> = mode of existence
immutable mobiles='lgc'>: to reach something far away through long arrays of ="trms">instruments, you need to make sure that ='strcls'>*necessities and constants are transported='strcls'>* with as little transformation as possible ='lgc'>=='lgc'>=> to “reach” those entities
="trms">geometry, mathematical entities, inscriptions of all ="trms">sorts ='lgc'>=='lgc'>=> carry heavy-duty immutable mobiles
(="frds scrmbld">Hoda's immutable mobiles are='lgc'>: ='lgc'>[='qstn'>?='lgc'>])
='lgc'>[='strcls'>*='lgc'>]="trms">matter='lgc'> = highly elaborated, ="trms">historically dated, and ="trms">anthropologically ="trms">situated hybrids='strcls'>***
(='lgc'>=/= ‘transportation of indisputable necessities through chains of cause and effect’ ='lgc'><='lgc'>-- a ="trms">category mistake)
(for physicist='lgc'>:) “the ways we know the ="trms">world='lgc'> = the ways in which the ="trms">world behaves”
(less for chemist)
(not at all for engineer)
(='lgc'>[in a way ='mywrk'>my work has been about investigating vectors and='lgc'>] ='strcls'>*directions='strcls'>*) from knower to what is to be known
the beings of ="nms">ajayeb face lots of causes and lots of effects
="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysical consequences of evolutionary theory
='strcls'>***(="ppl">="ppl">Latour's ="trms">positive veiw on) to be a ="ppl">Darwinian='lgc'>: you have to abandon ='thdf'>the notion that all of those ‘organisms’ rest in ‘="trms">nature’ ='lgc'>='lgc'>--> ='lgc'>[='strcls'>*='lgc'>]organim='lgc'>: a hybrid production of re="trms">presentation ='and'>& reference
='strcls'>*the widesp="trms"nttrm="already,spread">read ideology of the ='strcls'>*blind watch maker='strcls'>* ='lgc'>: a blind cause acting from behind and reaching the optimum haphazardly
(has substituted the ‘mere transportation of indisputable necessities’ for ='strcls'>*the risks taken by individual organisms to perpetuate, sustain, and reproduce themselves='strcls'>*)
&
='strcls'>*the widesp="trms"nttrm="already,spread">read ideology of the ='strcls'>*intelligent designer='strcls'>* :an intelligence dragging organisms towards the optimum by some predefined plans
='lgc'>}='lgc'>='lgc'>--> both are grounded in the ='strcls'>*ideology of making and mechanism='strcls'>* ='lgc'>=='lgc'>=>
="lsts lst1">•organisms are erased as individual actors
="lsts lst1">•organisms are transformed into the carriers if indisputable necessities
='lgc'>='lgc'>--> both tried to save individual organims from their apparent meaninglessness by adding to them an overarching ="trms">narrative re="trms">cited by an other="trms">worldly divinity
(‘necessities’ are often imported)
(Assmans's) ='strcls'>*mosaic division='strcls'>*
(='lgc'>=/= a ="trms">sort of relaxed attitude towards truth)
divisions ahad never beed asked before whether or not they were the “true” ones. they could be added to one another, ="trms">translated into one another, piled on top of one another for additional safety ='lgc'>--='not'>✕='lgc'>='lgc'>--> ='strcls'>*contesting the claims to existence of all divinities but one='strcls'>*
='lgc'>=='lgc'>=> a connection between the ="trms">question (irrelevant until then) of worship and a ="trms">question of an absolute (='lgc'>=/= relative) ="trms">difference between true and false
='lgc'>[='strcls'>*='lgc'>]iconoclast='lgc'>: “if they are made, then they cannot be real”
monotheism ='lgc'>==allowed='lgc'>=='lgc'>=> humans to escape from a too close adhesion چسبنده to the ="trms">natural ="trms">world
Moses's project ='lgc'>=='lgc'>=> we have exctracted ourselves from the ="trms">world
(Assmans='lgc'>:) without the transcendence of monotheism we would be left with the mere immanence of the ="trms">natural ="trms">world ='strcls'>*** ='lgc'>[='lgc'>='lgc'>--> the problem of transcendence/immanence as only options of relatedness='lgc'>]
(a bad ="trms">story='lgc'>:) secular ="trms">narratives that='lgc'>: the stark immanence of the ="trms">natural ="trms">world will save us from an escapist adherence to the transcendent ="trms">world of beyond ='lgc'>[='lgc'>--='not'>✕='lgc'>='lgc'>--> my Zolmat text is was about the problematization of that view (transcendent ="trms">world of beyond) in Islamicated ="trms">ecological consciousness in ="nms">ajayeb='lgc'>]
='strcls'>****to move from ideology to recognition='strcls'>**** (of the many ="trms">different contrasts we have lived by without granting them enough room)
the drab and entirly mythical drama of light overcoming darkness
="trms">religious traditio operates by its abilities of two transformation='lgc'>:
="lstsrd">1. a radical transformation of the far away into the close and the proximate ='lgc'>[='at'>#Zolmat='lgc'>] (dead is alive)
="lstsrd">2. a ="trms">positive view of all artificial transformations (='lgc'>=/= tendencyo conserve what it is)
='strcls'>**what happens if ="trms">religion is allowed to weave its highly ="trms">specific form of transcendence (salvation='qstn'>?) into the fabric of the other two modes of existence='lgc'>: reproduction and reference='qstn'>?
="frds scrmbld"nttrm="Leonardo">Leo's dream (and also deep sin)='lgc'>: the urge radically to transform ='strcls'>*that which is given='strcls'>* into ='strcls'>*that which has to be fully renewed='strcls'>* ='lgc'>='lgc'>--> alternative, dream of a ="trms">different ="trms">world
='lgc'>[='lgc'>=/= to grasp this ="trms">world (and only this ="trms">world) otherwise='lgc'>]
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look at spec over the ="trms">spectacular
(in ="nms">ajayeb)
i can't give you a dialectical con="trms">="trms"nttrm="cluster,club">clusion
maybe a mouth-full
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='lgc'>[Paul ="ppl">Shepard='lgc'>]
our perception of ="trms">animals as the ="trms">language of ="trms">nature in Thinking ="trms">Animals and The Others; the “="trms">natural” way of ="trms">childrearing in ="trms">Nature and Madness; and the bear as a dominant sacred ="trms">animal connecting people ceremonially to the earth in The Sacred Paw.
Octavio Paz reminds us='lgc'>: “The ="trms">past reappears because it is a hidden ="trms">present. I am speaking of the real ="trms">past, which is not the same as ‘what took place.’ . . . What took place is indeed the ="trms">past, yet there is something that . . . takes place but does not wholly recede into the ="trms">past, a constantly returning ="trms">present.”
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='lgc'>[="ppl">Corbin='lgc'>]
it is so d="trms"nttrm="danger,stranger">angerous to say any thinker, ="trms">writer, artist, or phiosopher ‘was of his/her own time.’ nobody has ever been in their own time, never. we are constantly out of time.
things occur in Malakut, not in the time of this ="trms">world.
it is a ="trms">matter of ="trms">interior ="trms">history, exoteric in the etymological sense of the word, subtle ="trms">history whose events do not take place in the exterior ="trms">world of objects, but in the subtle ="trms">world of lived states, events in the Malakut, in the ="trms">world of the ‘Soul,’ in the ‘Heaven’ or the ‘Hell’ which man carries within himself.
(and this is precisely what is ‘changing someone's ="trms">story’ is about. ‘let me change the rhythm of your ="trms">story. let me change your ="trms">history.’ ='lgc'>='lgc'>~= ="trms">storytelling)
this ="trms">history='lgc'>='lgc'>--='lgc'>--="trms">interior ="trms">wild facts='lgc'>='lgc'>--='lgc'>--="trms">intermingles with his wills, and objectives itself in the web of exterior facts. these are events of ="nms">="nms">ajayebnameh, Shahname شاهنامه, Qur'an قرآن, Grail Cycle and so on, the events of this ="trms">history (inspire parables='qstn'>? and) make up sacred ="trms">history (tarikh-e ghodsi تاریخ قدسی) ='lgc'>=/= ="trms">="trms">empirical ="trms">historicity
='strcls'>*the ="trms">question always remains='lgc'>:
="prgrph">-what ='strcls'>*is of this ="trms">world='qstn'>?
="prgrph">-what is the organ of perception='qstn'>?
="prgrph">-does oneself need to ‘belong’ to this sacred ="trms">history in order to come to pass (in the Malakut ملکوت)='qstn'>? (being born in it, etc.)
='lgc'>[what was your fetish again='qstn'>? what was your Qibla قبله='qstn'>? what would be...='lgc'>]
platonic ideals, periodization of sacred ="trms">history
ملا صدرا Mullah ="ppl">="ppl">Sadra revolutionized the ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysics of being, in reversing the order of ="trms">priority of essence (mahiat ماهیت). he gives ="trms">priority to existence (vojud وجود) ='lgc'>: that means, it is the act and mode of existing that determine the ="trms">nature of essence. the act of existing is in effect capable of multitude of degrees of intensification or of degradation.
(عجایبِ ="nms">ajayeb-e) man='lgc'>: human-faced demon (ajene ensan-nama اجنه انساننما) / ... / ... / ="trms">sublime state of perfect Man
="prgrph">-and body passing through a multitude of states ='lgc'>: Hayula هیولا='qstn'>? / ... / jesm (جسم corruptible ="trms">worldly body) / ... / divine body (jesm-e elahi جسم الهی)
Mullah ="ppl">="ppl">Sadra is the philosopher of ="trms"nttrm="metaph,metamorph,metabol,metal">meta="trms">morphoses and ="trms">palingenesis (estehaleh-ha استحالهها ='and'>& rastakhiz-ha رستاخیزها)
='strcls'>*="trms">phenomenology of the act of existing='strcls'>*
there was a time (12th century='lgc'>--my favorite) when ="ppl">Avicenna ابن سینا was ="trms">translated into Latin (in Toledo,) a moment when our cultures in east and west cor="trms">responded to the same type, a moment when the concept of ="trms">science was inseparable from its spiritual context. ='lgc'>='lgc'>='lgc'>--='lgc'>--> think of the alchemists for whom the operation undertaken in the laboratory only attained its end if it was accompanied by an ="trms">interior transmutation of the man='lgc'>--that is to say only if it effected the ="trms">interior birth (of spiritual man)
Alchemist's chemistry
="ppl">="frds scrmbld">Nicolas ="ppl">="ppl">Oresme's ="trms">geometry
='lgc'>[out of ="trms">history='lgc'>]
="ppl">Descartes’ ="trms">geometry is also out of ="trms">history, discontinuous
(for ="ppl">Corbin) ="trms">Modern / Western venture='lgc'> = application of the intelligence to the ="trms">scientific investigation of a ="trms">nature that has been desacralised, which must be violated in order to find out its laws (and to subject its forces to the human will)
the dichotomies or dis="trms">sociation of thought/being, being/action
حیدر آملی ="ppl">Haydar ="ppl">Amuli's delinkings (destroying precisely certain dialectics or dichotomies='lgc'>:)
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Holul حلول, Sodur صدور, Tajasod تجسد
(immanence, transcendence, incarnation)
(the eidos reflected in the mirror='lgc'>--divine in the prophet='lgc'>--remains untouched by the mirror, because the real is not ‘incarnated’ in the eidos, the reflected image)
="large lg3" stl="font-size:111%">
="prgrph">-alame khiali عالم خیالی='lgc'>: ="trms">imaginaire/Hollywood
="prgrph">-khiale khallagh خیال خلاق (='lgc'>='lgc'>--> alame mesal عالم مثال ='lgc'>=/= alame ajsad عالم اجساد) ='lgc'>:
1-khiale mottasel خیال متصل='lgc'>: ="trms">imagining inherent in human
2-khiale monfasel خیال منفصل='lgc'>: ="trms">imaginal apart from human
="prgrph">-alame hess عالم حسس='lgc'>: molk ملک ='lgc'>='lgc'>--> universe of forgetfulness
Tonekaboni, is against='lgc'>: “mojudate moghayade vahmi faghede tagharor mibashand.” (موجودات مقید وهمی فاقد تقرر میباشند)
='lgc'>='lgc'>--> vahdate vojud وحدت وجود ='lgc'>=/= vahdate mojud وحدت موجود
='strcls'>*d="trms"nttrm="danger,stranger">anger='lgc'>: tarde amre mesali طرد امر مثالی ='lgc'>=='lgc'>=> ma'ad dar amre khiali معاد در امر خیالی
="large lg4" stl="font-size:112%">
death, life, ="trms">past, and future are not properties of objects, rather of subjects (anha sefate nafs hastand آنها صفات نفس هستند) ='lgc'>[="ppl">Corbin='lgc'>]
and you bestow them to objects that you think they are “dead,” “alive,” “from ="trms">past,” or “of future”
“khorre” or “khorne” ="trms">according to zaratustra='lgc'>: a light o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riginated from the essence of the divine being and because of that some apparitions have gained hierarchy, and each human capable of a certain ="trms">techne.
='thdf'>the idea of a divine ="trms">presence in ='strcls'>*heikal='strcls'>* هیکل
="large lg5" stl="font-size:158%">
="trms">according to ="ppl">Socrates='lgc'>: bodies are frames and tools of the selves (nofus نفوس)
="trms">according to ="ppl">Plato, what the self (nafs نفس) does not had essentially that it had to descend into the ="trms">material ="trms">world='qstn'>? what the senses told the self that itse[...]