[...]rical entity
face/surate/صورت/apparition/majaz/مجاز/="trms">trope ='lgc'>='lgc'>--> truth/reality



(سهروردی ="ppl">Sohrevardi's ="trms">accord='lgc'>:) up in the highest point in the hierarchy of existence there is nur-al-anvar نور‌الانوار (light of lights) which its ="trms">material-removing (de="trms">materialising='qstn'>?) abstraction (tajarode made-zoda تجرد ماده‌زدا) constantly transcends, beyond any other abstraction. ='lgc'>==> first light is o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riginated from it='lgc'>: anvare ghahere انوار قاهره (='lgc'>='lgc'>~= anvare fereshtegani انوار فرشتگانی) ='lgc'>='lgc'>~= first maleke mogharab ملک مقرب (or Bahman بهمن, Vahumane وهومنه, first of Zoroastrian Amshaspandan امشاسپندان) ='lgc'>==> (due to their ="trms">interactions='lgc'>:) second light, second maleke mogharab is created ='lgc'>==> eshragh اشراق ='lgc'>==> eshragh ='lgc'>==> eshragh ='lgc'>==> ...

جسمیت‌شناسی‌ jesmiat-shenasi='qstn'>?

="large lg2" stl="font-size:112%"> رب النوع rab-ol-no ='lgc'>='lgc'>~=='qstn'>? God of type, of abstract examples, (="ppl">Plato's universals='qstn'>? type, general concept ='lgc'>='lgc'>--> is always beyond the horizon, the reality of the type lies beyond a related one that it sustains (‘token’) ='lgc'>["Beyond the horizon there lies a Lion, a Lion more Lion than any more lion. And beyond saying ‘lion,’ which calls forth that Lion, lies yet another, who might just look back. And beyond this eyeing one, lies an undying one, one we call ‘Lion’ because she is a kind.” (="ppl">Kohn, 2009)='lgc'>] ='lgc'>='lgc'>--> apply this idea to the fire)
ارباب الانواع arbab-ol-anva ='lgc'>='lgc'>~=='qstn'>? angelology (="nms">iranians ="trms">loved angels and were good at angelologic thinking, it was a ="trms">technical term in knowl="trms"nttrm="knowledge,Knowledge">edge production regarding ='strcls'>*="trms">categories and types='strcls'>*) ='lgc'>='lgc'>--> ="ppl">Platonic ='lgc'>+ Zoroastrian ='lgc'>+ (shiite) Islamicate ='lgc'>[via ="ppl">Sohrevardi='lgc'>] ="trms">cosmologies
="prgrph">-the angel/type that both emerges from and sustains the many lives of its many tokens (='lgc'>='lgc'>~= tashasho تشعشع).
="trms">according to ancient ="nms">iranians, rab-ol-no or the type-God decided its own destination (calculation of its own destiny), but there was no cor="trms">relation between the ‘type’ and its ‘token,’ there is no whole being created, there is no individuality being created. this general type has its own intellect/sense/reason (sho'ur شعور.) their ="trms">relationship is of rage and ="trms">love (ghahr قهر and mohebat محبت,) ="trms">according to ="ppl">Sohrevardi.
="prgrph">-what ="trms">question is posed from somewhere (slightly) beyond='qstn'>? a ="trms">question in="trms"nttrm="cluster,club">cludes the likeness of its answer (="ppl">Kohn, 2009)
="prgrph">-the angel of type is all about ‘being in futuro,’ which captures the logic of life's continuity ='lgc'>='lgc'>--> “over the horizon” houses this “living future”
="prgrph">-What is the ="trms">relationship between this angelic ="trms">world beyond us and the ="trms">sociocultural ="trms">worlds we construct='qstn'>?
="prgrph">-“mosol” مثل ='lgc'>: the realm of objective “stuff” that exists out there beyond us, on the other.


='strcls'>*Barzakh برزخ ='lgc'>=/= anvare pak انوار پاک (pure lights)
Barzakh='lgc'> = seperation, obstacle, ="nms">pardeh پرده, ="trms">veil, (shadow='qstn'>? mediation='qstn'>?)
="prgrph">-everything ="trms">material that can be addressed ="trms">sensually, an evil negation.
="prgrph">-Barzakh is dark (that is a ="trms">different kind of Barzakh than what i talked about with Mi='qstn'>? not really, there it is theorized as ='strcls'>*shadow='strcls'>* and ="trms">inter-mediation)
="prgrph">-projections happen in Barzakh




='lgc'>[from MOP with Mi='lgc'>]
We both take ="trms">interests in ="trms">morphology of ="trms">historical forces and intensive thinking under the influence of ="trms">materiality. To traffic in the tropics of an isthmus between the sensible ="trms">world and the divine that was brought into our discussion, was proposed in my last letter those marvelous creatures living in the logic of precariousness, those who live in another temporality that is eyewitnessed in distanced ="trms">pasts.
...
We are here on this site in a landscape of ="trms">memory, in a progressive user-friendliness and a ="trms">technology that signals our arrival in an Alam-e Barzakh (عالم برزخ), an ="trms">ontological ="trms">intermediate realm of images and forms, the creatures that populate this ="trms">world have the incorporeality of “images,” much like the cyberspace we are born into and populate.
...
Not to remediate Barzakh (برزخ) but to propose a media theory, sketch it, and archive it for later. And there will be things that have to remain impossible to verify by us and in those records, the general-purpose ="trms">language of the ="trms">technologies that we choose to archive ourselves with, on the side of forgetting, the site of externalized ="trms">memories, will not verify ="trms">histories of ="trms">presence tattooed under the ear of the elephant of our ="trms">story, as you whispered somewhere in the dark.
='lgc'>[...='lgc'>]
Yes, vocal works that informed and influenced Qahveh-="ppl">Khanehe (قهوه خانه) still can be found in some places of tea or cafe houses in ="nms">Iran. They are called ="nms">pardeh-="ppl">Khani (پرده خوانی), here someone who is a ="nms">pardeh-Dar پرده‌در (“-Dar” meaning that who tears apart the ="nms">pardeh پرده, and ="nms">pardeh meaning screen or ="trms">veil='lgc'>--the concept of ="nms">pardeh always contains “a perpetually hidden message”), ‘="ppl">Khandan’ (خواندن) meaning in ="trms">Farsi ‘to ="trms"nttrm="already,spread">read’ or to sing-off a plain of signifiers, is also the ="trms">verb ‘Darridan,’ (دریدن) ='lgc'>[='at'>#="ppl">Derridean acting='lgc'>] meaning to rip apart.
...
I am sorry; I am just entangled in the topologically impossible ="nms">pardeh, as an ="trms">interfacial space where the body and ="trms">instrument of music meet. I am touching with my fingers the ‘first three’ ="nms">pardehs of Setar ستار, and thinking about to jack into the vague ="trms">differences between another two magical canvases / magnetic disks='lgc'>: Plane of Destiny (lohe mahfuz لوح محفوظ) and Plane of ="trms">Memory (lohe hafez لوح حافظ), while ="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listening to the virtual ="trms">narratives of Ghahveh-="ppl">Khane theater. Which creatures have you encountered, in your ="trms">travels, that bypass human installations (of ="trms">memory)='qstn'>?

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="large lg1" stl="font-size:139%">
a Zoroastrian ="trms">data='lgc'>: pre-existential ='lgc'>~ azali ازلی, sabegh-ol-vojud سابق الوجود

atefiate mahsus ='lgc'>[عاطفیت محسوس='lgc'>] (queer='qstn'>? a queerness not familiar with mysticism='qstn'>?)
queer is about ‘marahele johare atefi’ (مراحل جوهر عاطفی), mohabat محبت (kindness or ="trms">love,) without leading to ‘faghre erfani’ (فقر عرفانی)

='lgc'>[i have problem with='lgc'>] (escaping) the ‘pit of ="trms">nature’ (chahe tabiat چاه طبیعت) in ="ppl">Sohrevardi's thought
="prgrph">-(he inverses the earth from ="trms">positive to negative geology, sphere becomes pit)
="prgrph">-the project of post-Babylonian autopoietic-self, a self that is defined by the ‘="trms"nttrm="metaph,metamorph,metabol,metal">meta-fall’ into the “pit of ="trms">nature.”

‘andam-shenasi peikare latif’ (اندام‌شناسی‌ پیکر لطیف)

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='lgc'>[="ppl">Avital='lgc'>]

what are the ways in which ="nms">="nms">ajayebnameh relates to itself as its own future, its own labor and announced commitments='qstn'>?
(our ="trms"nttrm="already,spread">reading of ="nms">ajayeb is not a time quiz involving applicability and whether or not one “buys it.”)


i am “drifting” without ="trms">anxiety into a new territory (in the philosophical work of ="nms">="nms">ajayebnameh,) drifting involves randomization, fuzziness, and ="trms">interference. there is no coherent programming nor concerted ="trms">demand for ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigor
(="ppl">Avital='lgc'>: The o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigin of the ="trms">demand for ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigor, which has conditioned 20th century Anglo philosophy, “is the ="trms">positivist's requirement that theories be testable. At the very least, a re="trms">spectable philosophical theory should be stated with sufficient precision that one can tell what it says about something and whether its pre="trms">dictions about that subject ="trms">matter are borne out” ='lgc'>='lgc'>--='lgc'>-- to be capable of being ="trms">articulated in the formalism of logic)

Testability furnishes the un="trms">interrogated core of ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigor. ='lgc'>='lgc'>--> linked to a notion of computational realizability='qstn'>?

how “="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigor” enables the displacement of truth by testability='lgc'>='lgc'>--='lgc'>--as if the test could provide an un="trms">questionably solid ground for overtaking reflection and other philosophically t="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riggered ="trms">interferences.

="large lg3" stl="font-size:111%"> What kind of ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigor is “a certain kind of ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigor”='qstn'>?

what is being guaranteed if not the ability itself to guarantee

Everything rests on the ='strcls'>*promise='strcls'>* of a certain kind of ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigor.

the ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysical fantasy of completion.

="large lg4" stl="font-size:110%"> colonization of discourse with ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigor

The discipline of programming leads to a shift in perspective on traditional issues. It invites='lgc'>--or rather requires='lgc'>--one to adopt what ='lgc'>[Daniel='lgc'>] Dennett (1968) calls the design stance toward the mind

='lgc'>{ ="trms">instrumental ="trms">epistemology of how something works ='lgc'>=/=='qstn'>? discovery ='lgc'>}='lgc'>='lgc'>--> how can we suspend this “='lgc'>=/=”

trials and tryouts

='lgc'>[="ppl">Avital's='lgc'>] phantasm of testing(‘s groundedness and un="trms">questioned solidity)

="large lg5" stl="font-size:112%"> ...time-zone paradox of freezing the future in order to plan, in another register, the time for working through computations.

what are the conditions for thinking ‘through a problem’='qstn'>?

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