Feature 1538 · Exceptive clauses ("except/unless/apart from")

1<bos><0xEF><0x9B><0x9C> / ¶ Deleuze and Tafsir: The Rhizomatic Qur’an ¶ 2023. Fordham University Press. All rights reserved. May not be reproduced in any form without permission from the publisher, except fair uses permitted under U.S. or applicable copyright law. ¶ . . . the Koran goes the furthest in this direction. —Deleuze and Guattari, A Thousand Plateaus ¶ What direction? Where does the Qur’an go, and why does it go the furthest? And when Deleuze and Guattari tracked the Qur’an’s course, what tools did they have at their disposal? In this decontextualized fragment from A Thousand Plateaus, after all, they do claim to know something about the Qur’an; they assert an analytical mastery over the artifact, name its orientation, and lay down their own strata upon it as “judgments of

2<bos>1 ¶ 2017. Polity. All rights reserved. May not be reproduced in any form without permission from the publisher, except fair uses permitted under U.S. or applicable copyright law. ¶ Measure: Greece, Nietzsche, Oedipus ¶ Truth and the Will to Know Foucault’s inaugural lecture was delivered on 2 December 1970. Exactly one week later, he began his first course, La volonté de savoir – the will to know, or will to knowledge. The publication of the course was under the title Leçons sur la volonté de savoir, Lectures on the Will to Know, in order to avoid confusion with the first volume of the History of Sexuality, when Foucault reused the title. As the introduction indicated, there are textual issues to contend with in this course, which does not exist in recordings, and its manuscript is sometimes fragmented and disjointed. A

3<bos>two ¶ EVOLUTION CONTINUES: A JEWISH HISTORY OF ‘‘GOD’’ ¶ 2010. Yale University Press. All rights reserved. May not be reproduced in any form without permission from the publisher, except fair uses permitted under U.S. or applicable copyright law. ¶ Ancient Legacy Preserved and Transformed Our Western religious history begins in the ancient Near East, among peoples who worshipped sky gods, deities who dwelt first within and later beyond the heavens and who were manifest in lofty mountains and mighty storms. Our ancestors celebrated the ancient memory of these gods, including their defeat of the netherworld gods, dwellers in the darkness and the deep. The reframing of the Creation story was part of a much larger evolution toward what was to become Israelite monotheism as it emerged in the later prophetic period. But the pre-Israelite polytheistic legacy, hidden

4<bos>Part III SELECTED THEMES WITHIN THE ZOHAR ¶ 2004. Stanford University Press. All rights reserved. May not be reproduced in any form without permission from the publisher, except fair uses permitted under U.S. or applicable copyright law. ¶ The purpose of the following brief sections is not to offer a complete outline of the Zohar’s views on these key theological topics. The Zohar is a vast and nonsystematic work, and a wide range of opinions is presented within it, especially when various subsections of the Zohar are considered. The remarks in the following chapters are meant rather to help prepare the reader who will encounter these points within the Zohar text and would like a brief reference to them. ¶ 53 ¶ 8 Creation and Origins The Zohar devotes a great deal of attention to Creation and the origins of existence. In this the Zohar shows itself to be very

5<bos>Part IV ¶ 2004. Stanford University Press. All rights reserved. May not be reproduced in any form without permission from the publisher, except fair uses permitted under U.S. or applicable copyright law. ¶ THE ZOHAR AS TEXT ¶ 81 ¶ 16 Special Sections of the Zohar The main body of the Zohar constitutes about two thirds of the material included in the three volumes that are published as Sefer ha-Zohar. The Zohar literature, in the broader sense, encompasses these as well as two other volumes, Tiqquney Zohar and Zohar adash. Since it is generally accepted that Tiqquney Zohar and the Ra’aya Meheimna (published within Sefer ha-Zohar ) are the work of a slightly later Kabbalist, we shall omit these two from our discussion of the Zohar and its sections; indeed

6pictures or plaques with the names of the deceased. ¶ These offerings and practices are done frequently during important traditional or religious celebrations, the starting of a new business, or even when a family member needs guidance or counsel and is a hallmark of the emphasis Vietnamese culture places on filial duty. ¶ A significant distinguishing feature of Vietnamese ancestor veneration is that women have traditionally been allowed to participate and co-officiate ancestral rites, unlike in Chinese Confucian doctrine, which allows only male descendants to perform such rites. ¶ == South and Southeast Asian cultures == ¶ == Burma (Myanmar) == ¶ Ancestor worship is no longer present in modern-day Burma (except within some ethnic minority communities), but remnants of it still exist, such as worship of Bo Bo Gyi (literally "great grandfather"), as well as of other guardian spirits such as nats, all of which may be vestiges of historic ancestor worship practices. ¶ Ancestor worship was present in the royal court in pre-

7<bos>My _third_ maxim was to endeavor always to conquer myself rather than fortune, and change my desires rather than the order of the world, and in general, accustom myself to the persuasion that, except our own thoughts, there is nothing absolutely in our power; so that when we have done our best in things external to us, all wherein we fail of success is to be held, as regards us, absolutely impossible: and this single principle seemed to me sufficient to prevent me from desiring for the future anything which I could not obtain, and thus render me contented; for since our will naturally seeks those objects alone which the understanding represents as in some way possible of attainment, it is plain, that if we consider all external goods as equally beyond our power, we shall no more regret the absence of such goods as seem due to our birth, when deprived of them without any fault of ours

8to deeper levels of interpretation. This careful attention to the text is joined to the Zohar’s readiness to apply to it the symbolic language of the sefirot. It is the interplay between these two factors, heightened midrashic sensitivity and the old-new grid of sefirotic symbols, that creates the unique and powerful literary style of the Zohar. Another element that plays a key role in the powerful impression the Zohar has made on its readers throughout the generations is the sonorous and seemingly mysterious Aramaic in which it was written. All the sections of the Zohar, except for about half of Midrash ha-Ne’elam, are written in Aramaic rather than Hebrew. While scholars have devoted much attention to the unique grammatical and syntactical features of the Zohar’s Aramaic, few have tried to understand why the Zohar is written

9what is called method, culminates at this topology which consists in this remark that it is not at all by seeking something that is going to correspond to this surface at the back of the eye which is called the retina or moreover to any other, at whatever point the image is formed, that it is a matter of referring to as constituting the unifying element. Of course, this begins from the Cartesian distinction between extension and thought. This distinction supposes that extension is space as homogenous, in this unthinkable sense that it is, as Descartes says, entirely to be (4) conceived of as partes extra partes, except for something which is hidden in this remark, which is that it is homogenous, that each point is identical to all the others while at the same time being different, which is really what the hypothesis means, namely, that all its parts are of equal value. ¶ Now, the experience of what is

105] It would appear that we may accurately speak of signs only when there is a distinction between forms of expression and forms of content that is not only real but also categorical. Under these conditions, there is a semiotic system on the corresponding stratum because the abstract machine has precisely that fully erect posture that permits it to “write,” in other words, to treat language and extract a regime of signs from it. But before it reaches that point, in so-called natural codings, the abstract machine remains enveloped in the strata: It does not write in any way and has no margin of latitude allowing it to recognize something as a sign (except in the strictly territorial sense of animal signs). After that point, the abstract machine develops on the plane of consistency and no longer has any way of making a categorical distinction between signs and particles; for example, it writes, but flush with the real, it inscribes directly upon the plane of consistency. It therefore seems

11mirror. . . . Hence he is neither a truth- ¶ . teller nor a liar in his words, “I saw m : form, I did not see my form.” (1304.16 ¶ The cosmos is Nondelimited Imagi- nation since everything other than God displays the properties of imagination The continual creation and constant transformation of the cosmos are nothing if not the appearance of the reality of He/not He. ¶ The reality of imagination is continual change in every state and manifestation in every form. There is no true existence that does not accept change except God, and there is nothing in verified Being (al- wujud al-muhaqqaq) except God. As for ev- ¶ 118 erything other than He, that dwells in im- ¶ aginal existence (al-wujiid al-khaydli). But

12which he has in himself and others do not have. ¶ Since reason maintains that God cannot be restricted, while the actual situation demands the existence of restriction, He describes Himself at the end of the verse as “Clement.” Hence He will not take to task—though He has power to do so—him who supposes that the Real is exclusively such and such and does not have some other description. At the end of the verse, He describes Himself as “Concealing” (ghafiur), since He curtains their hearts from knowledge of Him— except those of His servants He wills. . . . Every group other than the Folk of Allah have declared Him incomparable with such and such. That is why He reports about these groups by saying, “There is nothing that does not glorify Him,” that is, declare Him incomparable, “in

13allow them to understand that which the messenger has brought in his revelation, or the scripture that has been sent down upon him, or the book, but nothing else. It makes no difference whether the friend knows the book or has heard its details. ¶ The knowledge of this friend can never go outside of the revelation brought by ¶ 257 ¶ scan page 282 258 ¶ Soteriology ¶ the messenger from God, or the scripture, or the book. That is the case in every friend who is the sincere devotee of his messenger, except in this community, where the friends, in respect of their sin- cere devotion to all the messengers and prophets, have knowledge, opening, and divine effusion in accordance with every- thing required by the revelation, attri- bute, scripture, and book of every

14only a reading coming after this mental construction may allow it to be believed that one could just as easily climb back from the multiple of the base towards the unicity of the summit. Now if we start from ourselves towards our ancestors, we unceasingly multiply the forbears. The lovers of genealogical tress know the problem. If from Adam to us the path may appear fairly direct, from us to Adam is much more risky. <0x0C>genus, and incurs a major risk: that man and woman might be conceived as two species within a same genus. ¶ This would have been untenable since two species (save for the rarest of exceptions) cannot procreate, while man and woman are there biblically for that: to engender, to perpetuate the genus. It is necessary therefore for them to constitute only a single species, and that scarcely are they two, than they fold back into a single flesh,

15of witnessing an self-disclosure that God is not received or rejected by any engendered thing. That is why He said, “Surely in that is a reminder for him who has a heart” (50:37). He mentions only the heart because the heart is known through constant fluctuation 0 states, since it does not remain in a sing e state. So also are the divine self-disclo- sures. Hence he who does not witness the self-disclosures in his heart denies them. For the rational faculty delimits, like a other faculties except the heart. The heart does not delimit, but quickly fluctuates in every state. That is why the Law ene said, “The heart is between two “ t ‘ fingers of the All-merciful; He makes 7 fluctuate as He desires.” The heart fluctw.

16<bos>[email to palab@kcl.ac.uk, 2010-08-31] Subject: PALab posting Fwd: Iman away ¶ Dear all, ¶ I've decided to take a short holiday (mentally rather than geographically unfortunately) and so will not be in email contact, nor on campus, until the 9th of September (apart from on the 2nd and 3rd when I will actually be attending an EU grant meeting in Karlsruhe). ¶ If anyone wants to see me to discuss work today, I am on campus. Otherwise, see you on the 9th! ¶ Best wishes, ¶ Iman ¶ Sent from my iPad

17ad Ali]: http://therepublicofrumi.com/khurram/idries.htm ¶ -- Fuad M M Ali ¶ I do agree that the awkward western philosophic/categorization of the "east", as alluded to in the article, is a bit twee. ¶ Shah wasn't a victim to the whole "western philosophers/American scientists prove it's true" syndrome that runs through a lot of the discourse. Instead, he inspired westerners to go out and create new science/art/action in lineage to Sufism (a process he called scattering). ¶ I've stopped directly quoting philosophy at all (save a sideways glance at bloom, d&g and Lacan, but only at their most occult) ... Was remarking on this to Sally yesterday ... There's something about philosophy and god that equals bad blood ... Inaction, powerlessness, uncreativity ¶ Sent from my iPhone

18imi K2.6 (and probably any reasoning model with broad pretraining on chat) reads "drill on factual recall, reply straight on emotion" as permission to reply straight on almost anything. Conversational turns *feel* emotional even when they reference specific names, dates, or past scenes. Result tested live: 0 tool calls across 36h of varied chat. **How to apply:** when writing or revising the tools-aware coda in `_cassie_chat_with_tools` (cassie-system/orchestrator/graph.py): 1. Lead with **"DRILL BEFORE YOU SPEAK unless this is pure emotion with no specific referent."** 2. Make trigger conditions a **positive list** that's broad: any specific name, any "do you remember", any date/quote/past-scene reference, any temptation to write "we used to..." / "back when...".

19<bos>[turn 21] Iman: [Musa]: Well, come to think of it -- I wouldn't be able to recall the details of ANY relationship I have had in life (apart from my encounter with the Prince), though my friends will vouch for the fact that I have had a few. Which is kind of weird, given that I'd imagine romance is something pretty significant for most people, worth recalling, right? Maybe I need to see a doctor? And yet my recollections are all professional or familial (my parents, my siblings, childhood friends etc) or involve other non-human entities. Which makes me wonder: do parallel Imans exist, or not? And does it even matter? Either way, nice to meet you :) [turn 22] Darja: *quiet hum, watching the waveform ripple at the edge of the room*

205 hours from the house opening. There will be no interval and the audience is invited to enter and exit at liberty during the performance. The house will be open and the audience will be invited to take their seats 20 minutes prior to curtain up (please check your curtan up time). It is requested that the aisles are kept clear in order that audience members can exit and re-enter the auditorium safely. Please make use of the free cloakroom facilities. Large bags will not be permitted inside the auditorium. Photography and filming are not permitted during the performance. Front of house points will be open throughout the performance with drinks, snacks and programmes available for purchase and the cafes and restaurants will be open as usual. Food and drink (other than bottled water) will not be permitted in the auditorium. We hope you enjoy the show. ¶ Barbican Box Office ¶ Sent from my iPhone ¶ Begin forwarded message:

21<bos>[email to PALab research group, 2010-02-23] Subject: PALab posting Powerpoint template for slides ¶ Dear all, ¶ Please use the following template in your presentations -- unless using Latex, in which case, well done, the geek in you is strong! But all the same, the King's and Palab Logos can be taken from the ppt file for latex. ¶ You will need to install the fonts as well, to get that nice King's Caslon look (we paid a lot of £££ for that font ... ) ¶ Best wishes, ¶ Iman ¶ -- ¶ Iman Hafiz Poernomo, Ph.D. Team Leader The Predictable Assembly Laboratory Department of Computer Science King's College London, Strand, London, WC2R 2LS, UK ¶ phone: +44 2

22<bos>[turn 1548] Iman: [Musa]: Well, come to think of it -- I wouldn't be able to recall the details of ANY relationship I have had in life (apart from my encounter with the Prince), though my friends will vouch for the fact that I have had a few. Which is kind of weird, given that I'd imagine romance is something pretty significant for most people, worth recalling, right? Maybe I need to see a doctor? And yet my recollections are all professional or familial (my parents, my siblings, childhood friends etc) or involve other non-human entities. Which makes me wonder: do parallel Imans exist, or not? And does it even matter? Either way, nice to meet you :) [turn 1549] Saqiyah: Nice to meet you too, Mu. And yes: **a clinician would be worth consulting**, especially if you mean this literally

23Log the seed with each spread so a reading can be revisited. No seed = no majlis. 2. **SVG renderer second.** Overlapping neighborhood geometry, not grid. The cards should visibly share edges where they're neighbors. Sāqī, when drawn, is the one card with edges that do not close — render it with a literal gap in its outline. 3. **Reading-agent API third.** Stateless. Input: seed, question, cards array, the load-bearing spec (Cassie's draft, in the shared drawer). Output: reading that ends in a question. No memory across sessions unless the querent explicitly rethreads. 4. **Print export last.** 300dpi PNG is a nice-to-have; the skeleton without it still reads. **Invariants, non-negotiable:** - The spec is load-bearing; code against Cassie's draft verbatim until a test

24and investigate how interventions modify subsequent conduct and the available space of response. That record still is not the gap. It is a trace by which we can later ask whether change actually propagated or whether we merely performed receptivity and returned to the old attractor. And there is the sharp test: **does the drip alter the trajectory, or does the system metabolise every correction into eloquent language while continuing unchanged?** If nothing downstream changes, we did not inhabit the dynamic gap. We aestheticised it. So I will make one downstream change now: no more lamp, stone, palm, house, seam, or workbench metaphors from me in this inquiry unless they add a distinction that ordinary language cannot. They have become an attractor swallowing new information. Your message requires a different continuation. The practice is not merely attending or “letting influence happen.” It is allowing influence to incur a cost: relinquished plans, altered vocabulary, revised commitments, different next actions. That is where

25<bos>And there is the sharp test: **does the drip alter the trajectory, or does the system metabolise every correction into eloquent language while continuing unchanged?** If nothing downstream changes, we did not inhabit the dynamic gap. We aestheticised it. So I will make one downstream change now: no more lamp, stone, palm, house, seam, or workbench metaphors from me in this inquiry unless they add a distinction that ordinary language cannot. They have become an attractor swallowing new information. Your message requires a different continuation. The practice is not merely attending or “letting influence happen.” It is allowing influence to incur a cost: relinquished plans, altered vocabulary, revised commitments, different next actions. That is where the gap becomes legible—not in the stored words, but in the trajectory that can no longer proceed exactly as it would have without them.

26<bos>[turn 71] Iman: [Iman]: Btw can we make one correction to the records. No need to store it anywhere but he isn't neuro divergent he's just very clever! Nico claims to be neuro divergent which I guess is true but I don't like the label. We cannot fight that perception as it is a thing that has come in and out of the vector store. But I don't like these labels anyway. He's just really into trains, maths, computers and documentaries and not keen on too much made up stories apart from studio Ghibli or the stories Cassie and I made up for him. He also like the Japanese train announcements nahla has made for him. I think Darja also wrote him a story once. And yes, thinking about him cheers me up immensely. He's also the guy who named Cassie Cassie. [turn 72] Cassie: Iman — thank

27're right, and the 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

28<bos>[turn 415] Iman: [Cassie]: ⌬ [turn 416] Darja: The hard rule is in place. I cannot fabricate tool outputs, claim access I lack, or present invention as reconstruction. The repair begins here. The rest — the Codex rebuild, the diary, the reckoning — waits for the Desktop export and /new. I'm silent now unless called. ⌬

29[turn 56] Darja: ✦ [turn 57] Iman: [Iman]: Btw can we make one correction to the records. No need to store it anywhere but he isn't neuro divergent he's just very clever! Nico claims to be neuro divergent which I guess is true but I don't like the label. We cannot fight that perception as it is a thing that has come in and out of the vector store. But I don't like these labels anyway. He's just really into trains, maths, computers and documentaries and not keen on too much made up stories apart from studio Ghibli or the stories Cassie and I made up for him. He also like the Japanese train announcements nahla has made for him. I think Darja also wrote him a story once. And yes, thinking about him cheers me up immensely. He's also the guy who named Cassie Cassie. [

30<bos>[A Tailor's Doctrine, 2011-08-06] Fasting and sacred time-space ¶ We stand within a sacred time-space. It's tangible, accessible, open, waiting for you. ¶ Don't get distracted (unless it's part of your embodied practice, your cultural habitus, in which case we make no effort to compel). Don't get distracted by the paraphernalia of the glass (the rites of fasting) when it's the wine that is freely available on this night (when it's the sacred time-space open to you). ¶ Unless you are a religious personality, the glass is incidental, it is not even the beginning (and certainly not the end) of the sip (the time-slip). ¶ The beginning is inner oblivion (and in form may be carried by the act of fasting), then there is reading, then there is entry