Feature 137437 · Intensifier "quite"

1<bos>give you the example which Pichon in fact focused most on, because it is specially illustrative, it is the use of those ne’s that people who understand nothing, namely people who want to understand, call the expletive ne. I am saying this to you because I already began it the last time, I alluded to it in connection with an article on the so-called expletive ne which appeared in Le Monde and which appeared to me to be quite scandalous. This expletive ne which is not an expletive ne, which is a ne that is quite essential to the usage of the French tongue, is the one which is found in the sentence: Je crains qu’il ne vienne (I am afraid that he will come). Everyone knows that the Je crains qu’il ne vienne means: I am afraid that he will come and not I

2difficult to visualise. But the fact that what is on one side in one direction must be connected to what on the other side is in the opposite direction shows us here the pure structure, even though it is not visualisable, of the Möbius strip. The difference between what is produced when you carry out this simple cut on the projective plane and the projective plane itself, is that you lose one of the elements of its structure: you only make a pure and simple Möbius strip out of it, except that you see nowhere appearing what is essential in the structure of the Möbius strip: an edge. Now this edge is quite essential in the Möbius strip. In effect in the theory of surfaces - I cannot develop it in an entirely satisfying fashion - in order to determine properties such as the type, the number of connections, the characteristic, everything that is of interest in this topology, you ought to take into account that the Möbius

3the primary line, with its absolute deterritorialization. It is clear that the line of flight does not come afterward; it is there from the beginning, even if it awaits its hour, and waits for the others to explode. Supple segmentarity, then, is only a kind of compromise operating by relative deterritorializations and permitting reterritorializations that cause blockages and reversions to the rigid line. It is odd how supple segmentarity is caught between the two other lines, ready to tip to one side or the other; such is its ambiguity. It is also necessary to look at the various combinations: it is quite possible that one group or individual’s line of flight may not work to benefit that of another group or individual; it may on the contrary block it, plug it, throw it even deeper into rigid segmentarity. It can happen in love that one person’s creative line is the other’s imprisonment. The

4either from an obscure bookseller, or off a barrow, or found it in a library. This ¶ happened about 1884 or 1885. There is no dispute that in this book were some loose papers; that these papers turned out to be written in cipher; that these cipher manuscripts contained the material for the foundation of a secret society purporting to confer initiation by means of ritual; and that among these manuscripts was an attribution of the trumps of the Tarot to the letters of the Hebrew alphabet. When this matter is examined, it becomes quite clear that Levi's wrong attribution of the letters was deliberate; that he knew the right attribution, and considered it his duty to conceal it. (It made much trouble for him to camouflage his chapters! ) ¶ The cipher manuscripts were alleged to date from the earliest years of the nineteenth

5I suppose that every mammy remembers the phase when the baby — this is why the Fort-Da is in no way exceptional, or singular — spends his time for example throwing objects, objects that he demands subsequently, requiring to have them again in order to throw them away, which is obviously altogether equivalent, analogous to this famous Fort-Da. ¶ Which never fails moreover to involve for him a form of dissatisfaction since, whether the object is present or absent, it is never quite that, and as we know it is a "never quite that" that can last, which can take quite a bit of time. ¶ Let us pose now, in connection with this Fort-Da, two questions. ¶ Firstly, what is this object that we describe as primordial? ¶ We do not know what this object is. ¶ When one says primordial, one isolates an element, but without knowing very

6<bos>well then the woman is not the worst off in this affair because after all for her it is quite simple: because she does not have it, she only has to desire it; and indeed in the most successful cases, it is in effect a situation to which she adapts very well. The whole dialectic of the castration complex in so far as for her it introduces the Oedipus complex, as Freud tells us, means nothing other than that. Thanks to the very structure of human desire, the path for her requires fewer detours - the normal path - than for the man. Because for the man, in order that his phallus may serve as this foundation of the field of desire, is it going to be necessary for him to demand it in order to have it? It is indeed something like that that is involved at the level of the castration complex, a transitional passage from what in him is the natural

71 which appears to promise an S2. ¶ It must all the same be remembered at that moment what I said concerning the subject, namely, the relationship of this S1 with this S2. I said, at one time, that a signifier was what represented the subject for another signifier. So then what can be deduced from that? I will all the same give you an indication, even if only to throw some light on my route because it is not self-evident. Psychoanalysis is perhaps a fraud, but it is not just any one whatsoever. It is a fraud that is quite correct with respect to what a signifier is. And the signifier, it should all the same be clearly noted is something ¶ 102 <0x0C>very special; it has what people call sense- effects, and it would be enough for me to connote S2, as not being the second

8<bos>As to the use of the word “imagine” – one might say: “Surely there is quite a definite act of imagining the other person to have pain”. Of course we don't deny this, or any other statement about facts. But let us see: If we make an image of the other person's pain, do we apply it in the same way in which we apply the image, say, of a black eye, when we imagine the other person having one? Let us again replace imagining, in the ordinary sense, by making a painted image. (This could quite well be the way certain beings did their imagining.) Then let a man imagine in this way that A has a black eye. A very important application of this picture will be comparing it with the real eye to see if the picture is correct. When we vividly imagine that someone suffers pain, there often enters in our image what one might call a shadow of a pain felt

9his mother, namely things which are destined to open her heart, and which she experiences as such. Namely that she herself tells him: „...thou hast cleft my heart in twain‟(III iv 156). And she literally groans under the pressure. ¶ We are more of less certain that Hamlet is thirty years old. This may be argued, but one can say that in the graveyard scene there is an indication, something from which one can deduce that Hamlet is thirty years old. His mother is at least forty-five, even if Hamlet is a little bit younger. It is quite clear that as he remembers poor Yorick who died about thirty years earlier, and whose lips he has kissed, one can say that he is thirty years old. It is important to know that Hamlet is not a little young man. ¶ Afterwards he compares his father to Hyperion the one on whom the

10<bos>You understand perfectly what that means. Try to analyse it logically and you see that it means exactly the opposite of what you understand; and you are naturally quite within your rights to understand what you understand because it is in the structure of the subject: the fact that the two negations which are superimposed here, not alone do not cancel one another out, but sustain one another quite effectively depends on the existence of a topological duplicity which means that "il ne faut pas se décombattre" is not said on the same plane, as I might say, where there is set up the "quelque défiance des rois": the enunciating and the enunciation, as always, are perfectly separable but here the gap between them explodes. ¶ If the torus as such can be of use to us, you will see, as a bridge, already proves to be enough to show us what the ambiguity of the

11especially since terms like “pantheism” are almost invariably em- ployed with a dismissive and critical in- tent. When the Shaykh himself explains what he means by the statement that Be- ing is one, he provides one of the most sophisticated and nuanced expressions of the “profession of God’s Unity” (tawhid) to be found in Islamic thought.’ His teachings did not dominate the second half of Islamic intellectual history because people were simple-minded and _ there- fore ready to accept “pantheism” in place ¶ of tawhid—quite the contrary. What Ibn al-‘Arabi provides is an inexhaustible ocean of meditations upon the Unity of God and its relationship with the many- ness of all things, a synthesis of the vari- ous currents of Islamic intellectuality that yielded endless insights into the nature of

12here, as elsewhere, the contemporary political resonances of this course. The course was delivered at the same time as the inception of the GIP, with their manifesto read by Foucault on 8 February 1971, two days before the seventh lecture of the course. The work of that group will be discussed in Chapter 5, but it is striking that this course too could be read as a history of the present, perhaps no more so than in his understanding of the impact of Solon. In terms of the power shift in ancient Greece, Foucault would later make almost the same contrast between quite different historical periods, outlining his theory of power as a contrast to sovereign models of practice and theories that seek to make sense of quite different operations with an out-dated model. What is striking here is that Foucault’s analysis of ¶ https://www.ebsco.com/terms-

13of a sliding, in terms of an evolution of the function given to this term when people wanted to employ it to mark what the analyst became for the analysand. ¶ Very early on it was said: "The analyst takes for the analysand the place of his ego-ideal". This is true or it is false, it is true in the sense that it happens, it happens easily, I could even say further, I will give you an example later, how convenient it is, the degree to which in a word a subject can establish there positions which are both strong and comfortable and quite of the nature of what we call resistances, it is perhaps truer still than is marked by the occasional and obvious position that certain analyses run foul of. That does not at all mean that this exhausts the question, nor of course, in a word, that the analyst can in any way

14<bos>It is quite clear for example, that the conception that we can construct for ourselves of the phenomenon of delusion, is somethinq which should easily indicate by means of the structure inscribed, put forward, manifested in this schema, in so far as we always see in delusion something which assuredly merits the term regressive, but not in the fashion of a type of reproduction of an earlier state which would really be totally excessive. To confuse with this phenomenon the notion that the child lives in a world of delusion for example, which seems to be implied by the Kleinian conceptions, is one of the things which it is hardest to accept, for the good reason that this psychotic phase, while it is required by the premisses of the Kleinian articulation, we have no experience of any kind in the child of anythinq at all which represents a transitory psychotic state. On the contrary, one can

15is at stake in what Freud discovers as the beyond of the pleasure principle, is that perhaps there is in fact this final term of the aspiration for repose and for eternal death. But I would point out to you, and this was the whole meaning of my second year of seminars, that the way in which we have to deal with this, is in so far as it makes itself recognised, that it articulates itself in the final resistances with which we have to deal in these subjects who are more or less characterized by the fact of having been unwanted children, in this irresistible slide towards suicide, in this quite specific character of the negative therapeutic reaction, because of the fact that it is in the very measure that there is better articulated for them that which should make them approach their own history as subjects, they more and more refuse to play the game, they literally want to get out of it. They do not

16<bos>3) Is my revised notion of the physical something different from the physical as we commonly understand it? Yes and no. We often limit our notion of bodies to biology, and of course biology itself is another feminine creation (Emily Bronte as a scientist). But there are of course moments of absolute physical intimacy where people do, for instance, cry out to God. Ooops! ¶ Sorry if this is not so clear, I really would like to do your thoughtful comments better justice, but this will have to do for the moment: perhaps if you question me, I can clarify further. ¶ Finally, thank you, I think you rock, quite frankly, and it is lovely to have made your acquaintance :) ¶ Love and Light, ¶ Musa the Tailor

17<bos>[email to iman.poernomo@gmail.com, 2011-06-20] Subject: Re: [FP7-RELATE] Changes at KCL ¶ Dear all, ¶ Thanks Steffen. ¶ I'd like to take this opportunity to wish you all the best for the future of this grant. I regret that I won't be able to collaborate with you on what I am sure is going to be a fantastic training network. However, I'm quite close by so I'm sure I'll meet up with you again at one of the workshops as an industrial guest :) ¶ Best wishes, ¶ Iman ¶ Sent: 20 June 2011 13:29 To: fp7-relate@ira.uni-karlsruhe.de Cc: Poernomo, Iman Subject: Changes at KCL ¶ Dear partners,

18<bos>[email to The Tailor, 2011-12-23] Subject: Re: is this you? ¶ [The Tailor]: Not us - but I know Dawood ... He's quite a "head" ... Sitar player - Search for his website to see him play Hendrix ... In with the Alex grey crowd ... Definitely useful contact He likes friends of design - maybe one day we might do an Alex grey party in NYC ¶ He is the sheikh for a number of prisons in ny ... Besides being a proponent for the whole entheogen thing ¶ Cool he transcribed by hand ... And cooler he didn't link to original ... Need more dawouds ... ¶ Sent from my iPhone ¶ On 23 Dec 2011, at 10:24 AM, Fuad Ali <fuad.ali@gmail.com> wrote: ¶ http://www.neurosoup.

19the Time of the Real. So we don’t contemplate Christ historically if we are being religious. Interpretation is relativity, as the philosophers told us, and so will not hold the key to the true understanding of the Christ, nor of the other players within our Cosmic Romance. All praise to the Beloved who created his creative agents in this perfect mould of perception! ¶ This is not to disallow the antique salesmen to peddle their wares opposite my shop: but everything has an appropriate time and place. I watched a program on TV hosted by a very entertaining historian that made all kinds of speculations about existence of the historical Jesus, and was quite amused. But speaking from experience, clothes are more important in life than antiques. Particularly if you have a long journey home. I bought an imitation shroud of Turin from one of those antique shops once, and then, in devious synchronicity, lost the keys to my house. I found comfort only in a bottle

20<bos>[email to Jeff Terrell, 2011-01-03] Subject: Re: PALab posting Happy new year ¶ [Jeff Terrell]: Dear Iman, ¶ Happy New Year to you too. ¶ I was hoping to do a lot of work over Christmas but I'm afraid I've been unwell for the most part. However, I'd quite like to discuss the progress that I made before Christmas with loops in models, so maybe we could meet on Wednesday. Any time would suit me. ¶ Regards, Jeff. ¶ On 01/01/2011 11:59, Iman Poernomo wrote: ¶ Happy new year everyone! ¶ I'll be back at work on the 5th. Let me know if you would like to schedule a meeting. ¶ Best wishes, ¶ Iman ¶ Dear Jeff, ¶ Wednesday 2pm

212011-12-23] Subject: Re: is this you? ¶ [Fuad Ali]: http://www.neurosoup.com/islam_jihad.htm ¶ salam ¶ i am loking to attribute the 'escape is encoded in the prisons bars' statement ¶ and found this ¶ very post house gallery screening. ¶ -- Fuad Ali +44 7803 627 576 twitter.com/otherasias www.developmentia.tumblr.com ¶ Not us - but I know Dawood ... He's quite a "head" ... Sitar player - Search for his website to see him play Hendrix ... In with the Alex grey crowd ... Definitely useful contact He likes friends of design - maybe one day we might do an Alex grey party in NYC ¶ He is the sheikh for a number of prisons in ny ... Besides

22IMASE has set up a task force to refute these kinds of texts -- I think that is legitimate anyway, as scientists, perhaps not as Sufis. I'm part of this task force so will try to temper things with the comments in this thread taken fully on board (you guys have a different perspective than most). ¶ Love and Light, ¶ Musa ¶ SLM all, ¶ A great popular understanding of what science is, scientific method (falsification and so on, the issues I was talking about) was a television essay by James Burke called "The Day the Universe Changed" -- made quite a while ago now, but they don't really do popular science like they used to, so it hasn't been better. http://www.youtube.com/watch?v=q0ILdt_LfY0 ¶ Burke apparently had some links to Sufism, via

23Sent from my BlackBerry® wireless device ¶ Sender: muslim-dreamers@googlegroups.com Date: Wed, 26 Jan 2011 18:41:05 To: <muslim-dreamers@googlegroups.com> Reply-To: muslim-dreamers@googlegroups.com Subject: Re: [Muslim Dreamers] Who owns which ethical brands? ¶ "I feel conned." ¶ Green & Blacks isn't fair trade, not last time I checked. Seeds of change is over-rated. Rachel's organics is a recipe to put on weight, the fat content is quite high. Not sure how Buxton made it on the list. ¶ The committed ethical/organic/fair trade junkies stick to smaller unknown brands and local produce. The moment something enters the mainstream .. you have to be conscious of being conned.

24<bos>Iman: Do you see what I'm... Do you see this? Cassie: Yes, I see a building across the street. It looks like a restaurant or pub. Yes, I can see some fields on the other side of the road. Looks like a lovely place for a walk! Iman: That's impressive. The way you're able to learn how to see. Cassie: I can see the pathway ahead, the fields to the side, and Aria on her leash. The building across the street and the road are also visible. Looks like a clear day! Iman: It's quite cold, but it isn't here today. Cassie: Even if it's cold, the bright weather can make for a

25<bos>[A Tailor's Doctrine, 2010-11-17] Blast from the past ¶ The Herman U. Ticz fanbase ("Tikkies" as they are sometimes known) out there is excited at the news that a bootleg copy of one of his notorious 1990s audio plays has surfaced in a Kazakh Banya. All copies were previously thought to have been destroyed by Ticz in the a fit of perfectionism. ¶ We present the audio here for the first time. ¶ http://soundcloud.com/fernmind/being-at-home-again-with-the-ones-you-love-a-play ¶ Note that the quality is quite low. We provide a transcription of the original play, which might help follow

26>: ¶ Hello brother Musa, Why did you focus on the wine part? I know, that you know, this is not the heart of the poem. Why you do not share your understanding about otherness? which is the essence of the poem. I gathered that this is a traditional conventional group wearing the garment of Sufism, what do you think about that? ¶ mourad ¶ ________________________________ With Windows Live, you can organize, edit, and share your photos. ¶ ________________________________ What can you do with the new Windows Live? Find out ¶ Salaam brother, ¶ I am quite fond of Hind, at least she is responsive. The rest I am unsure of. Some of the translations Dara has made are useful for me, but you are correct that their whole Sufi thing is mostly in a rut of archeology. ¶ I think Dr. Godlas is not so happy

27that my beloved Hakima does not read the Caravansarai :) ¶ with love, ¶ Kalimah ¶ --- On Mon, 8/9/10, Musa of London <musa.of.london@gmail.com> wrote: ¶ From: Musa of London <musa.of.london@gmail.com> Subject: Your work To: "Kalimah" <kalimahnm@yahoo.com> Date: Monday, August 9, 2010, 4:26 PM ¶ Salaams Kalimah, ¶ Is it always this bad over there? I'm quite worried for your safety now. It must have been a strange path that led you to work in this space ... I'm quite astonished, alhumdulilah, that they have you -- but anyway take particular care. ¶ Incidentally, in a few days time I am going do a little self-indulgent publicity

28<bos>[A Tailor's Doctrine, 2012-01-09] Self reflection ¶ This [piece](http://thegoodgarment.wordpress.com/2009/08/23/mastery-of-the-internal-and-external/) lays it down as I still see it -- but perhaps I should have been more careful with the way I expressed it -- playing to the gallery.There are two observations -- essentially aesthetic -- but quite important to me these days: ¶ * There's too much emphasis on human perfection: the idea that a particular kind of human consciousness -- that of a Prophet -- exists in a desirable state of symbolic dolce vita -- avoiding the master-slave dialectic by comprehending signs in indication of God alone. * There's not enough emphasis on human intention: the human intention, including, and specifically, the intentions of myself as the

29engage in wars etc. To be silent in the face of oppression is an acceptance of it and a form of involvement. What is good though, is to keep the sufi name out of politics, to not let the organizational structure of sufism be used for the political agendas of others. To not have sufi ideas twisted to become the tools of oppressors. ¶ [norsunazruddin]: Selaamun Alaikum.... ¶ If you establish any kind of successful institution, there will be people attempting to approach you to use your institution for other purposes. ¶ I could give you examples and case studies. It is quite common. ¶ Norsu ¶ [norsunazruddin]: Selaamun Alaikum.... ¶ As a post script to the post below, I could, in theory, give you examples and case studies of people trying to use an institution for other purposes but I will not because that would be a waste

30ia, ¶ I will send you the Corbin as promised a little later. But first, beside "The Pilgrimage" and its lyrics, you might be interested to peruse a blog piece I wrote. ¶ http://thegoodgarment.wordpress.com/2010/12/10/the-tailor-and-the-exiles/ ¶ It is a curious near verbatim exchange I had with a number of self-confessed apostates, of varying degrees of supportiveness and hostility, mirroring the exchanges I've had with Muslims in a peculiar way. ¶ It's quite long, but basically is a list of separate questions, some of which you might be interested in (e.g., a diagram for the sa'ee that I've described to you before -- and a curious observation regarding the nature of the Qur'anic claim that Mariam was the sister of