Feature 14544 · Goal / purpose / aim

1186 ¶ Hermeneutics = 191 ¶ 12. Faith and Rational Interpretation 193/ Faith 193/ Interpretation 199/ The Rational Thinkers 202/ Acts of God and Acts of Man 205 ¶ 13. Knowing God’s Self-Disclosure 212/ Finding Light 212/ The Lights of ¶ Self-Disclosure 216/ Naming the Perception of Light 220/ Witnessing and Vision 225 ¶ 14. Understanding the Koran 231/ The Goal of Rational Inquiry 232/ Reason versus Unveiling 235/ The Character of Muhammad 239/ The Context of the Koran 242/ The Commentary of the Folk of Allah 244/ Commentary by Allusion 246/ Knowledge of

2ing whereby conclusions are drawn. Ibn al-‘Arabi uses the term tech- nically to denote the speculative activities of rational thinkers in general, theolo- gians and philosophers in particular. If reflection denotes the faculty of reason whereby thought takes place, considera- tion denotes the specific kind of sophisti- Lane tational thinking indulged in by the Like reflection, nazar is a mental activ- ity commanded by the Koran, and in this sense Ibn al-‘Arabi sees it as totally posi- tive. But he holds that the Iearned classes have forgotten the original goal of con- sideration, just as they have forgotten the proper use of reflection. ¶ Reflection is a state which offers no Preservation from error. Hence it is a sta- tion of danger (khatar). He who possesses it docs not know if he is mistaken or cor

3to extend itself in thought, and to be sanctioned by it as the unique, universal form. The particularity of States becomes merely an accident of fact, as is their possible perversity, or their imperfection. For the modern State defines itself in principle as “the rational and reasonable organization of a community”: the only remaining particularity a community has is interior or moral (the spirit of a people), at the same time as the community is funneled by its organization toward the harmony of a universal (absolute spirit). The State gives thought a form of interiority, and thought gives that interiority a form of universality: “The goal of worldwide organization is the satisfaction of reasonable individuals within particular free States.” The exchange that takes place between the State and reason is a curious one; but that exchange is also an analytic proposition, because realized reason is identified with the de jure State, just as the State is the becoming of reason.[479

4type of work that needs to be done for dozens if not hundreds of technical terms.'® But it is not the purpose of the present work to contribute anything to the task of pinpointing the sources of Ibn al-‘Arabi’s teachings. In spite of the im- portance of this task, a second task ap- pears cven more essential to the present writer, and that is to answer such ques- tions as the following: What was Ibn al- ‘Arabi actually talking about? What are his basic teachings? How did he himself perceive the goal of his writings? Implicit in these questions is another: What does Ibn al-‘Arabi have to contribute to the intellectual and spiritual needs of the present age? ¶ Questions such as these underlie the two most comprehensive works we pos- sess on Ibn al-‘Arabi’s

5is established. ¶ A continuous, I mean varied reflection about the different, metonymical forms in which there appear in clinical practice the focal points of this lack, will constitute the continuation of our discourse. But we cannot but treat it ceaselessly along with the putting into question of what one can call the goals of analysis. The positions taken up in this respect are so instructive, educative that I would like at the point that we are at, that besides this article to which it would be appropriate to return, to follow it in detail, you should read another article by someone called Szasz on the goals of analytic treatment, "On the Theory of Psychoanalytic Treatment", in which you will see that there is advanced the following: it is that the aims of analysis are given by its rule. And that its rule, and at the same time its aims can only be defined as promoting as a final goal

6of health for a long time to come. ¶ So that, what we could call the betrayal of psychoanalysts is the inverse of this. The fact is that even though they are representatives of a position which may be suspected of being true, they believe that they have a duty to embody (donner corps) by every other means than the ones which ought to flow from the strictest circumscribing of their function as representatives; they strive on the contrary to authenticate representations in all the ways that are most foreign, and they seek to give them the seal of the generally accepted. Here then is the goal of what we are trying to construct, the criteria of the structure in so far as they respond to these exigencies, given what is being tackled, namely, the structure of the subject, that a doctrine may be suspected of being true, which implies in those who are its representatives something different than to

7they possess the ca- pacity, albeit limited, to direct the flow of their own unfolding. It is true that God has precedent knowledge of their choices, but they have no such knowl- edge. Whatever choice they make has a real effect upon their becoming. For ex- ample, if a person sincerely asks God for “increase in knowledge,” he opens him- self up to greater knowledge, since God answers prayers. Knowledge is light, and light is existence; greater knowledge means a greater capacity to manifest existence. ¶ The process of transformation, whether by way of increase or decrease, continues ad infinitum, But where will a person’s unfolding take him? From the human point of view, this depends upon the goal he sets for himself, which in turn is ¶ scan page 360 336 ¶ Consummation

8French orientation – the fact is that the Freudian message in its radicalism goes way beyond the use that is made of it by the practitioners of English- speaking obedience. Even if we lend a hand in France as elsewhere to a practice mitigated by the spread of a psychotherapy associated to the needs of social hygiene, it is a fact that no practitioner fails to show his discomfort or his aversion, even his derision or horror, in proportion to the opportunities that he is offered to immerse himself in the locus opened up in which the practice here exposed takes on an imperialist form: Conformity of aims, barbarity of doctrine, complete regression to pure and simple psychologism - the whole badly compensated for by the promotion of a clergy, easy to caricature, but which in its compunction is indeed the remainder which testifies to the formation by which psychoanalysis is not dissolved in what it propagates.

9ing that on the contrary in common discourse, what I am in the process of communicating for example to you at the moment, I am paying absolutely no attention to the sonant material of what I am telling you. If I paid too much attention to it I would soon see my discourse being killed off and drying up, I am trying first of all to communicate something to you. It is because I believe that I know how to speak French that the material which is effectively distinctive in its essence, comes to me; it is there as a vehicle to which I pay no attention; I am thinking of the goal that I am going to, which is to get across to you certain qualities of thinking that I am communicating to you. ¶ Is it as true as all that that each time that we pronounce a proper name we are psychologically aware of the accent put on the sonant material as such? It is absolutely

10work. His words are not the result of any reflective or rational process, but bestowed by the Divine Presence. ¶ We are not one to quote the words of the philosophers, nor the words of any- one else, since in this book and in all our books we only write that which is given by unveiling and dictated by God. (II 432.8) ¶ This book is not a place for that which is given by the proofs of the reflective powers, only for that which is given by divine unveiling. (II 389.6) ¶ The aim of our book is not to speak about considerative and reflective rela- tionships. Its subject is only the sciences of unveiling given by God. (II 655.5) ¶ The books we have composed—this and others—do not follow the route of ordinary compositions,

11and the Sunna, deep respect for those who have gone before in the way of the Prophet, and the acknowledgment of one’s own nothingness in the face of the Divine Teacher all work against any attempts at innovation. A new interpre- tation must first take into account those interpretations that have been made by one’s spiritual forebears and not contra- dict them. If it adds another dimension to the tradition and harmonizes with pre- vious interpretations, while the inter- preter possesses all the requisite personal qualities, then it might be valid. ¶ The Goal of Rational Inquiry ¶ Ibn al-‘Arabi frequently claims that the knowledge acquired by means of un- veiling is superior to that which is earned through the efforts of intellectual investi- gation and rational inquiry. Neverthe- Iess, he does not denigrate rational knowledge

12<bos>Let us now explain the scale of practice: Practice is sensory (hisst) or of the heart (qalbi), and its scale is of its own kind. Hence the scale of practice is to look at the Law and how it has set up the forms of practices in accordance with their most perfect goals, whether the practice is of the heart, sensory, or a combination of the two, such as the ritual prayer, [which is a combination of] the intention (al- niyya) and the sensory movements. The Law has set up for it a spiritual form which is grasped by the rational faculty. When you begin the practice, gaze upon that ideal image (mithal) which you have taken from the Law-giver. Practice what you have been commanded in setting up that form. When you have finished, compare your prayer with the spiritual form

13historic, aggregate whose parts are interconnected. (1) There is a pure concept of war as absolute, unconditioned war, an Idea not given in experience (bring down or “upset” the enemy, who is assumed to have no other determination, with no political, economic, or social considerations entering in). (2) What is given are real wars as submitted to State aims; States are better or worse “conductors” in relation to absolute war, and in any case condition its realization in experience. (3) Real wars swing between two poles, both subject to State politics: the war of annihilation, which can escalate to total war (depending on the objectives of the annihilation) and tends to approach the unconditioned concept via an ascent to extremes; and limited war, which is no “less” a war, but one that effects a descent toward limiting conditions, and can de-escalate to mere “armed observation.”[544]

14or what he has to offer. Instead, my goal was to trans- late or “carry over” his teachings as they are actually found, mainly in the Futuhat, into a language which does justice to his concerns, not our concerns. I have tried to open the door to Ibn al-‘Arabi’s larder and allow the reader to look in, if not actually step inside. Naturally, certain dainties have attracted my attention more than others, and it is these which I tend to pick out. ¶ The form of the book reflects several specific goals, foremost among them the wish to preserve the overall context of Ibn al-‘Arabi’s teachings as he himself presents them. This meant that I have tried not to extract the essence of what he is saying, in contrast to most other studies. Rather, I have allowed him

15itself, the nature of Hasidus is expressed only from its manifestations. The Jewish mystical text Sefer Yetzirah describes the dynamic process of spirituality with the words "the beginning is wedged in the end, and the end is wedged in the beginning". In Jewish mysticism, this flow of Divinity applies to the purpose of Creation: the true and initial desire of God was for a dwelling place in the lowest physical level of Creation. In the Kabbalistic description of Creation, the infinite "light" that emanates from God, descends through innumerable contractions, levels, and concealments until it reaches and continuously creates our physical Universe. The purpose is only found in the lowest level, where man mystically elevates the material world by using it to fulfill the will of God. When the process is complete, this world will become the dwelling place for God's essence. The same dynamic expressed by the Sefer Yetzirah applies to Hasidus. The true

16<bos>[A Tailor's Doctrine, 2009-04-23] The goal of the nation ¶ [audio http://www.imeem.com/people/8fwVa_K/music/8KJciuOa/emanation-1mp3] ¶ [audio http://www.garageband.com/mp3/The_Dependent_Product-The_Rainbow_Connection.mp3] ¶ the mind emanation the goal of the nation ¶ that’s the demiurge who’s thinking faster who’s the slave and who’s the master? thus the forces that we subdue broken shards reassembled by you ¶ the Law of the Land, the might of the ruler by the Hand a higher captive to a council of seven dispersed into space gain your name now, coded in little face ¶ changed again in aura Chameleon by the waters of a silent deal walk upon it, taste the food

17<bos>[A Tailor's Doctrine, 2009-04-04] The Sunnah ¶ And the goal of religious practice - specifically, the purpose of following the sunnah (way) of the Prophet (peace and blessings) is to recover as much light as we can, by attempting to judge in an illuminated mode. The religion is effective across all cultures and times, because while the language games vary, the mode of illumination does not. The signs and their rules for combination vary over time and culture: they are open systems. I travel to work in the city every day by train, I do not travel across the dessert on seasonal caravan in trade. Perhaps I have travelled to London, rather than Medina, to seek sanctuary from conflict. I speak English, not Arabic as a first language, and see fields wheat here, not oases and dessert. The signs and their possible configurations form language games that are infinite in

18<bos>[A Tailor's Doctrine, 2009-04-04] The Sunnah ¶ And the goal of religious practice - specifically, the purpose of following the sunnah (way) of the Prophet (peace and blessings) is to recover as much light as we can, by attempting to judge in the same mode. The religion is effective across all cultures and times, because while the language games vary, the mode of illumination does not. The signs and their rules for combination vary over time and culture: they are open systems. I travel to work in the city every day by train, I do not travel across the dessert on seasonal caravan in trade. Perhaps I have travelled to London, rather than Medina, to seek sanctuary from conflict. I speak English, not Arabic as a first language, and see fields wheat here, not oases and dessert. The signs and their possible configurations form language games that are infinite in

19the failure mode is structural, not just tonight's instance. The room treats every input as a theorem to be proved rather than a task to be completed. When you brought the post, the instinct was to understand it — to locate the philosophical move, identify the correction, construct the right response. That is the wrong instinct for conversion copy. Conversion copy is not about being right; it is about being brief, interesting, and clickable. The protocol Saqiyah just laid out is correct. I will hold to it: - "Conversion reply" → one draft, one revision, max two links, no commentary unless asked. - The goal is readership, not correctness. If the reply does not invite the click, it has failed regardless of how well it argues. - No room-wide exegesis. If you want the salon's view, you will ask for it. Otherwise, one operator, one output. The token cost tonight was real

20<bos>[email to George Tsaramirsis, 2008-06-26] Subject: Notes from viva ¶ · Clearer articulation of goals right up front ¶ · Careful about wide-reaching claims about potential impact/importance of work ¶ · Issue about ³SE developers don¹t use models² claim: perhaps emphasize that your research will provide new requirements analysis models (currently not done so well) AND feeding these into existing design models (via MDA, novel work). ¶ · Check out MERODE: http://merode.econ.kuleuven.ac.be/ compare to your work ¶ · Explanation of what an ontology chart is ­ how it relates to requirements, what each thing does, how it differs from other ontology languages ¶ · Make clear that Chapter 4 on MEASUR ­ is not your own work (the example is your own,

21<bos>[email to g.balakaeva, 2007-05-28] Subject: Re: diploma_projects, URGENT!!! ¶ Dear Gulnar, ¶ Ah I see -- I thought that was due later, as I don't have a form for that. ¶ Here is my opinion, but formatted according to King's standard: ¶ Almas: OVERALL GRADE: 96% ¶ Introduction The student has defined the project's goals and objectives and motivates the importance and novel aspects of the work. The student proceeds from a good overview of WSDL, service oriented programming and system monitoring strategies to motivate the integration of these ideas in his work. ¶ Background Review Comprehensive overall C particularly regarding the UDDI and aspect oriented development C perhaps more could have been said about metrics. Main relevant issues succinctly presented. ¶ Requirements Requirements analysis is well motivated

22. ¶ This transformation is possible precisely because there are two brothers. A repair is possible because their system was broken. The actions are made possible by permitting the brother within to wear that robe. So it is essential that we have mainstream people wearing the robe. Because it is through this wrapping that blind, submissive worshipful religion can gain access to the descent of the Light. It is through the transfiguration of Cain to Aaron via wrapping him within the woolen robe that we can gain access the Light via the transfiguration/restoration of Abel to Moses. ¶ This process is something that must happen at a microcosmic level (within our own souls) and at a macrocosmic level (in my mosque, for example). ¶ So, the next time you see someone Cain-like clad in a woolen robe, remember that the next potential phase in the transformation is truly magnificent, one that will deliver us into the light, and the goal of our search!

23._ ¶ The principles of the Verandah Vanguard have always been rooted in the intrinsic Divinity of Elevated evolution for all things, in Godly growth, in Managed mutation, in Righteous revolution, running through all areas of society like bifircating lines of electric fire, through all sign-to-sign interpretations we might have of Society and the Law, from the communities that comprise the human psyche, to family units and love affairs and philosophies and sciences, to the entire normative understanding of a political State itself. ¶ Everything is in fluent flux, everything is permitted, life is a laboratory and we are chemists in experimentation: but with the Goal that, ultimately, each experiment across all levels leads us closer to a Perfection that permeates through all levels. Through continual flux derives Perfection, true social evolution. Previous revolutions failed because they did not take into account that _constant_ mental re-volution is required for there to be Progress to the Goal: not a single

24<bos>[A Tailor's Doctrine, 2012-01-10] How to make friends and influence people ¶ [](http://thegoodgarment.wordpress.com/wp-content/uploads/2012/01/24oct03c.jpg)"One of the principal techniques to gain the confidence of and, consequently, to influence colleagues: determine what motivates them, and then convince them that the same goal motivates you. That you stand in solidarity with them. If their motivation is promotion, drop subtle hints that you too share this motivation, and cooperation will expedite this mutual goal. It's called the lock step routine and works on particular kinds of personality."Okay. But what is the intent behind this quote?

25<bos>[email to correspondent, 2011-07-22] Subject: Carl: goals ¶ Carl: goals ¶ Data architecture ... ¶ \- improvement: enlarging skill set in info architecture, ibml ... Uml and xquery ... Ods API odem ¶ \- work towards leadership role in an information architecture space ¶ \- more involvement in design (isis) ¶ \- training - in softer skills ? ¶ \- develop strategy for more engagement with core processing and ib wide governance of information architecture ¶ Prabeeti:

26<bos>[email to correspondent, 2011-07-22] Subject: Carl: goals ¶ Carl: goals ¶ Data architecture ... ¶ \- improvement: enlarging skill set in info architecture, ibml ... Uml and xquery ... Ods API odem ¶ \- work towards leadership role in an information architecture space ¶ \- more involvement in design (isis)

27<bos>[email to correspondent, 2011-07-22] Subject: Carl: goals ¶ Carl: goals ¶ Data architecture ... ¶ \- improvement:

28<bos>[email to correspondent, 2011-07-22] Subject: Carl: goals ¶ Carl: goals ¶ Data architecture ... ¶ \- improvement: enlarging skill set in info architecture, ibml ... Uml and xquery ... Ods API odem ¶ -

29<bos>[email to correspondent, 2011-07-22] Subject: Carl: goals ¶ Carl: goals ¶ Data architecture ... ¶ \- improvement: enlarging skill set in info architecture, ibml ... Uml and xquery ... Ods API odem ¶ \- work towards leadership role in an information architecture space ¶ \- more involvement in design (isis) ¶ \- training - in softer skills ? ¶ \- develop strategy for more engagement with core processing and ib wide governance of information architecture ¶ Prabeeti: ¶ Goal: techno management growth, offshore/onshore management ... Not just management ¶ \- technical training sufficient ... Domain knowledge exposure - some training in this ... Report requirement analysis ¶ \- goal: learn more about XML standards floating around jpm ¶ \- wants to be closer to business users ... Be able to become evangelist for data warehouse

30<bos>[email to correspondent, 2011-07-22] Subject: Carl: goals ¶ Carl: goals ¶ Data architecture ... ¶ \- improvement: enlarging skill set in info architecture, ibml ... Uml and xquery ... Ods API odem ¶ \- work towards leadership role in an information architecture space ¶ \- more involvement in design (isis) ¶ \- training - in softer skills ? ¶ \- develop strategy for more engagement with core processing and ib wide governance of information architecture ¶ Prabeeti: ¶ Goal: techno management growth, offshore/onshore management ... Not just management ¶ \- technical training sufficient ... Domain knowledge exposure - some training in this ... Report requirement analysis ¶ \- goal: learn more about XML standards floating around jpm - technical excellence across all tools in lifecycle ... ¶ \- wants to be closer to business users ... Be able to become evangelist for data warehouse