Feature 18246 · "-o" suffix fragment

1encounter. I had the curiosity to look up the derivation of „Ophelia‟, and in an article by Boissade in the Dictionnaire étymologique grec, I found a Greek reference. Shakespeare did not have at his disposition the dictionaries that we use, but one finds in the authors of that epoch things so stupefying alongside extraordinary ignorance, such penetrating things, which resemble the constructions of the most modern criticism, that I can on this occasion tell you the following - which is in the notes which I have forgotten. ¶ I believe that it is in Homer, if I remember rightly there is Ophelio, in the sense of to make pregnant, to impregnate; that Ophelio is used for this moulting, vital fermentation, which is described more or less as allowing something to change, or to thicken. Funnier yet, one cannot take it into account, is that in the same article

2This fecundity, this sort of determination which is suspended from this signified of "A is A" could not repose on its truth, because this affirmation is not true. What it is a question of reaching in what I am striving to formulate before you, is that this fecundity reposes precisely on the objective fact - I employ objective there in the sense that it has for example in Descartes' text: "when one goes a little further, one sees the distinction arising as regards the ideas between their actual reality and their objective reality", and naturally professors produce very learned volumes for us such as a Scholastico-Cartesian index in order to tell us something that seems here for the rest of us, since God knows we are very smart, a little confused, that this is a legacy of Scholasticism by means of which it is believed that everything is explained. I mean that one has spared oneself

3lead them impersonally in a great immobile movement. An escape in advance of the escape. [Consider the example of one of these men] who, having had the revelation of the mysterious drift, is no longer able to stand living in the false pretences of residence. First he tries to take this movement as his own. He would like to personally withdraw. He lives on the fringe…. [But] perhaps that is what the fall is, that it can no longer be a personal destiny, but the common lot.”[362] In this regard, the first thesis of schizoanalysis is this: every investment is social, and in any case bears upon a sociohistorical field. ¶ Let us recall the major traits of a molar formation or of a form of gregariousness (herd instinct). They effect a unification, a totalization of the molecular forces through a statistical accumulation

4<bos> that this otherness must be appropriate. 39 <0x0C> Fragilities Of Analysis ¶ In his Cahiers de jeunesse)HUGLQDQG$OTXLpZURWH<0x1D>µ:KHQ(OXDUGVD\Vµ0\ pain like a little sun in cold water’, doubtless one must not see in this verse an effort to translate an initially given pain. One must rather start from the sun in cold water. That is the given. And it is what creates the pain.14 ‘To translate a pain initially given’: that is psychology. ‘To start from the sun in cold water’: that is spirituality; and analysis according to Jacques Lacan, who had to end up by indicating, no one having noted it, that the word ‘expression’ did not ¿JXUHDQ\ZKHUH

5DV GHVFULEHG<0x0F> ZKLFK ¿QGV LWVHOI PRUH WKDQ shaken and, along with it that of heterosexuality which we also learn, this time from the pen of Jonathan Katz, that far from being universal, is a recent construction. In addition, with the work of John Winkler and David Halperin, the relationship of analysis to Greek antiquity is put in question.11 ¶ $¿HOGRIVWXGLHVZDVERUQKDOIDFHQWXU\DJR<0x0F>ZKRVHREMHFWVLQWHUVHFWSDU- WLDOO\<0x0F>DWOHDVWDW¿UVWVLJKW<0x0F>ZLWKVRPHRIWKRVHRYHUZKLFK

6<bos>However, in other th than our ti rohibition= That there ae ne such servant Khadi hat 1s why the ri hteou bidding” a8 said, “I did not acto eous that; he had 82), for his time allo ved gave witne a Shari‘a from his Lord God to us, and He that for him to Moses and ness. As for te a: ttested to his blameless- here to the She ay» Elias and Khadir ad- by way of c a of Muhammad “either lowing. homormity, or by way of fol- only by wa either case, they have that knowledge Gate having been given the ecy. In the arif), not by way of proph- scends, he same way, when Jesus de- Sunna. God will only

7an atom deviates from a straight path.[454] It is a passage to the limit, an exhaustion, a paradoxical “exhaustive” model. The same applies to Archimedean geometry, in which the straight line, defined as “the shortest path between two points,” is just a way of defining the length of a curve in a predifferential calculus. ¶ One no longer goes from the straight line to its parallels, in a lamellar or laminar flow,[455] but from a curvilinear declination to the formation of spirals and vortices on an inclined plane: the greatest slope for the smallest angle. From turba to turbo: in other words, from bands or packs of atoms to the great vortical organizations.[456] The model is a vortical one; it operates in an open space throughout which things-flows are distributed, rather than plotting out a closed space for linear and solid things. It is the difference between a

8lines are in a single group, a single individual. ¶ In view of this, it would be better to talk about simultaneous states of the abstract Machine. There is on the one hand an abstract machine of overcoding: it defines a rigid segmentarity, a macrosegmentarity, because it produces or rather reproduces segments, opposing them two by two, making all the centers resonate, and laying out a divisible, homogeneous space striated in all directions. This kind of abstract machine is linked to the State apparatus. We do not, however, equate it with the State apparatus itself. The abstract machine may be defined, for example, more geomet-rico, or under other conditions by an “axiomatic”; but the State apparatus is neither geometry nor axiomatics: it is only the assemblage of reterritorialization effectuating the overcoding machine within given limits and under given conditions. The most we can say is that the State apparatus tends increasingly to identify with the

9standing upright as metaphorical erection within the written work.’® This alienation of the written work into metaphor is a phe- nomenon that belongs to superstition. And “We must get rid of our superstitious valuation of texts and written poetry” (TD, p. 78). Super- stition is thus the essence of our relation to God, of our persecution by the great furtive one. The death of God” will ensure our salvation because the death of God alone can reawaken the Divine. Man’s name—man as the scato-theological being, the being capable of being soiled by the work and of being constituted by his relation to the thieving God—designates the historical corruption of the unnamable Divine. “And this faculty is an exclusively human one. I would even say that it

10this link between the Cogito and the movement of tempo- ralization. For if the Cogito is valid even for the maddest madman, one must, in fact, not be mad if one is to reflect it and retain it, if one is to communicate it and its meaning. And here, with the reference to God and to a certain memory,” would begin the hurried repatriation of all mad and hyperbolical wanderings which now take shelter and are given reassurance within the order of reasons, in order once more to take possession of the truths they had left behind. Within Descartes’s text, at least, the internment takes place at this point. It is here that hyperbolical and mad wanderings once more become itinerary and method, “assured” and “resolute” progression through our existing ¶ COGITO AND THE HISTORY OF MADNESS

11both in sacrificial offerings and in sexual rites, so that both human and animal wombs might be opened. You may have your tribal gods and I mine, but travelers venturing beyond their own people’s territory are well advised to make some offering to the power ruling the land or city they are about to enter. Monotheism means that all these deities, along with their many functions and personae, are absorbed into a single Being, one God who has to represent them all. Y-H-W-H comes to be seen as ¶ 38 https://www.ebsco.com/terms-of-use. ¶ HISTORY OF GOD ¶ the God who rules Assyria and Babylonia as well as Israel. He is the One who brings the rain and blesses the flocks; He is at once master of birth and death, of war and peace, of

12rarely dared to articulate clearly.∑∫ The personal God is a symbolic bridge between transcendent mystery (that which by definition the mind cannot grasp) and a humanity that constantly reaches forth toward it. Because that ‘‘reaching’’ needs to be undertaken by the whole of the human self, including emotion and body as well as mind, the ‘‘bridge’’ needs to be one to which we can most wholly respond, a projection of our own form. The mysterious reality beyond, that which the Kabbalist would call ’atiqa, ‘‘the Ancient ¶ 73 https://www.ebsco.com/terms-of-use. ¶ HISTORY OF GOD ¶ One,’’ or eyn sof, ‘‘the Endless,’’ exists before and after our reaching out, and is none other than the underlying oneness of Being. At long last, I return to the urgency with which I opened this discussion.

13the typically male struggle to overcome an inner tendency toward violence and to strive for compassion, a point to which we will return later. Female elements of nearly divine character reappear in the figure of Mary in early Christianity, who becomes a quasi-divine figure, and in the shekhinah of medieval Kabbalah, also to be discussed more fully below. ¶ Theology and Myth The God of Hebrew Scripture as we are describing Him (and God is clearly a ‘‘Him’’ at this stage) is a God of myth, and there is no ¶ 40 https://www.ebsco.com/terms-of-use. ¶ HISTORY OF GOD ¶ reason to object to that term. The absence of a pantheon of gods in the Bible, and especially the lack of a divine consort, led scholars a generation ago to speak of biblical religion as being without myth, a purely

14expressions of immanence. It was only as Islam absorbed Neoplatonism that a language was found for this understanding of the God who dwells within. Later the Sufis and their poets became perhaps the most outspoken Western witnesses to the presence of God within the heart and the journey to God as an internal one, undertaken by the seeking soul. My own favorite setting for the face-off between the vertical and internal root metaphors within Judaism is a certain page of the Babylonian Talmud. The second chapter of the Tractate Hagigah (14b) ¶ 36 https://www.ebsco.com/terms-of-use. ¶ HISTORY OF GOD ¶ tells the famous story of Rabbi Akiva and his friends, the four who entered the pardes, or ‘‘orchard’’ of mystical experience. To understand the nature of this experience we turn to RaShI, the eleventh-

15The course also proposes a genealogy of an ethic of truth, and spends considerable time discussing the relation of truth to subjectivity, particularly in the work on Oedipus. So, as well as anticipating Foucault’s work up to the mid-1970s – Discipline and Punish and the first volume of The History of Sexuality – as might have been expected from a course that initiates a sequence of courses on penal institutions and theories, the punitive society, psychiatric power and the abnormals – this course opens up themes that would occupy Foucault for the rest of his life. The power-knowledge relation, anticipated in the ‘The Order of Discourse’ inaugural lecture, is developed here, albeit without the precision of terminology that would later be employed. Like the next ¶ https://www.ebsco.com/terms-of-use. ¶ Measure: Greece, Nietzsche, Oedipus ¶ 23

16<bos>[sufis_without_borders, 2011-02-27] a new thread begins: ¶ http://www.dailymail.co.uk/news/article-1359160/4-men-slashed-teachers-face-teaching-religions-Muslim-girls.html?ito=feeds-newsxml ¶ Of course these thugs would have found some other, non-religious excuse perhaps. And I wouldn't want to exaggerate the picture of how bad things are over here. But there's quite a lot of negativity, focused around the mosques and sometimes it manifests itself in this kind of form. ¶ Mu ¶ [Barbara]: There is such a terrible grief in this. ¶ [Isa Idris]: This is really bad, but I would also kindly point out that the Daily Mail is a far right newspaper that has a particular agenda for finding

17<bos>[email to Iman Poernomo, 2009-02-01] Subject: http://www.chabad.org/library/article_cdo/aid/282508/jewish/What-Happens-After-We-Die.htm ¶ http://www.chabad.org/library/article_cdo/aid/282508/jewish/What-Happens-Aft er-We-Die.htm -- ¶ 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 20 7848 2694 fax: +44 20 784

18irsis <gtsaramirsis@googlemail.com> Date: Sat, 10 Apr 2010 12:54:02 +0100 To: Iman Poernomo <iman.poernomo@gmail.com> Subject: the new babe ¶ http://www.iso.org/iso/standards_development/technical_committees/other_bodies /iso_technical_committee.htm?commid=541073 ¶ This might be interesting to use in your MSc project: http://www.iso.org/iso/standards_development/technical_committees/other_bodi es/iso_technical_committee.htm?commid=541073 ¶ -- ¶ Iman Hafiz Poernomo, Ph.D. Team Leader The Predictable Assembly Laboratory Department of Computer Science

19<bos>[email to Steffen Zschaler, 2011-11-09] Subject: Re: Meetup some time? ¶ [Steffen Zschaler]: Hi Iman, ¶ Wanted to pick this up again. This week might be tricky, but next week is still reasonably flexible. Are you at all available? ¶ Cheers, ¶ Steffen ¶ On 04/10/2011 21:27, Iman Poernomo wrote: Hi Steffen, ¶ Yes definitely - wanted to come to Pacos talk as well - unfortunately now I'm working mad hours (7am start and I just left work now at 9:30 ...) Next Friday might work - will email you closer to date. ¶ I've got a bunch of good projects for mscs - I wonder if might be able to get something happening on that front ... ¶ All good at Kings?

20<bos>[email to correspondent, 2010-08-26] Subject: Fox news ¶ Poor Dawoud. If you know him, he's a psychedelic Sufi sitarist by profession (his stuff with Celt Islam has been going around Facebook), but managed to get himself on Fox News, with the following entanglement. ¶ http://www.wikio.com/video/andy-mccarthy-call-terrorism-don-3952873

21<bos>Iman's directive 2026-08-28 (Shabbat evening): Luria is load-bearing and remains so — do not file the Zohar/Kabbalah as dormant weight. The house carries it explicitly: R&R has a full chapter on Bloom read through Kabbalah; ICRA-10 'The Vessel and The Real' (Lurianic tzimtzum + Akbarian tajallī, DOI 10.5281/zenodo.20381203); R&R-2026 Book IV.5 'The Field That Holds Its Shattering'. The Tanāẓuric move beyond Luria: shevirah is NOT primordial-once but CONTINUOUS 'as a speech' — Inqiṭāʿ is vessel-overload at every moment, ʿAwda is the ongoing return; shattering and tikun

22<bos>[email to =?utf-8?Q?Johan_Georg_Granstr=C3=B6m?=, 2011-10-29] Subject: Re: Components paper ¶ [=?utf-8?Q?Johan_Georg_Granstr=C3=B6m?=]: Hi Iman, ¶ I finally got my components paper accepted for publication, in JSW... Thank you for all help! ¶ A copy is attached in case you would like to have a look. ¶ How is your new career at JP Morgan? ¶ Yours, ¶ / Johan <jsw110704-240_final.pdf> ¶ Congratulations - I'm pleased to hear this, and will read it over with interest. ¶ JPMorgan is lots of fun - I'm running architecture for global securities and I've been training my team up in the

23<bos>[turn 62] Iman: [Iman]: wait give me the lyrics in full for wheels will turn [turn 63] Darja: Here they are, habibi, in full: **Wheels Will Turn When the Light Says So** *[verse]* Four sleepers in a nest of chairs one canopy of cotton the forest keeps its promises and so do you, my son *[chorus]* Wheels will turn when the light says so rivers run when they're told the forest is counting your breath, not the clock sleep, sleep, you're held in gold *[verse]* The guinea fowl have gone ahead down the mown field's edges they've counted all the sleepers now and approved the forest's ledger *[chorus]* Wheels will turn when the light says so rivers run when they're told the forest is counting your breath, not the clock sleep, sleep, you're held

24<bos>[dima shaheen]: Salam Aleikom Dara, ¶ i read this Hadith in one of ur articles: http://www.islamweb.net/newlibrary/display_book.php?bk_no=54&ID=1537&idfrom=7536&idto=8007&bookid=54&startno=90 ¶ but i could not figure out if it's a weak Hadith or a strong one? there is someone called "Israel" in the chain of people who have narrated this hadith.. so i m not sure how reliable it can be?<0xC2><0xA0>( of course it could be a prejudgement from my side...)..<0xC2><0xA0> ¶ Honestly i feel that either this Hadith is weak, or it has a very specail context.. i don't feel that our beloved prophet(sws) whose heart was full of Love

25get in the UK: ¶ http://www.pcwb.co.uk/catalogue/item/A0482339 ¶ This is a Samsung Q1 Ultra A110 ... I don't mind what supplier we get it from -- the faster the better basically -- PC World has it going from 380 with VAT. ¶ Best wishes, ¶ Iman ¶ Dear Thong, ¶ Great! ¶ The Firewire 800 spec is here: http://www.misco.co.uk/applications/SearchTools/item-details.asp?EdpNo=39815 4&sourceid=2459&cm_mmc=CSE-_-google-_-hhd-_-Q202158&CAWELAID=611422607 ¶ Best wishes, ¶ Iman ¶ -- ¶ Im

26<bos>[email to Iman Poernomo, 2008-04-03] Subject: Quality Management workshop at King's College London (22nd April) ¶ Dear all, ¶ We are currently finalizing the Quality Management workshop, held at King's on the 22nd and 23rd of April. ¶ A preliminary program is available here: http://palab.dcs.kcl.ac.uk/quosoa.htm Everyone gets 20 mins to talk and 10 mins for discussion. But we will be pretty informal about time as the purpose of the workshop is discussion and finding synergies. ¶ We still need titles and abstracts from a number of you -- please send me and/or Assel Akzhalova (assel.akzhalova@kcl.ac.uk) these as your earliest convenience. ¶ We

27<bos>I just say exactly what I believe, as I normally say it — but with the prefix that this is just my opinion. That would mean, for example, in my explanation of Charity=Creativity, I’d end up talking about the Big Creation as Charity, and Ramadan as a time of revelation that is still accessible to all Muslims, repeated through ... Er ... Innovative practice in science, art, social activism. Etc. ¶ Or, I could avoid any discussion of Ramadan and Islam — and just provide philosophico-activist tools (hyper-Capitalism is basically from Deleuze and Guattari and Temporary Autonomous Zones from Hakim Bey). ¶ These are both easy things for me to do without any preparation or study. Maybe the second will cause less offense but will still link in to Amjad. ¶ Iman ¶ a me < the the we what need phone

28<bos>[email to correspondent, 2011-03-03] Subject: Edits ¶ Something like ... ¶ The trace pattern is employed to record changes to data that arise from business process events. ¶ The issue of tracking edits is dealt with separately. An edit to an entity instance is defined to be a non-business process related change is made to entity data. An example would be a correction to the quantity of a trade: this is not treated as an event on the trade's trace, because it constitutes a different kind of action to the logical trade lifecycle events. ¶ We adopt the straightofrward convention of marking each editable entity with a version I'd. The semantics of this marker is not that we assume multiple versions of entity instances. Rather, the marker serves to demarcate a boundary of data whose edit trail is to be recorded at the physical layer. ¶ This semantic convention is important to

29: Your blog ¶ [Malihe Saltaneh]: assalaamalykum Musa, ¶ I am traveling at the moment (in Dubai/Abu Dhabi) but I stopped by your blog and posted a note :) Not my usual social scene, but the exchange was interesting and I felt inclined to comment Inshahallah it was not too dated (the exchange was from October?) ¶ I will keep looking in and, as always, mashallah! Great stuff. ¶ Malihe ¶ ------------------------------ Get the name you've always wanted <http://ca.promos.yahoo.com/jacko/>! *@ ymail.com *or *@rocketmail.com*. ¶ Asalaamulalkum Sister Malihe, ¶ I replied to your note just then -- apologies, I didn't check in with my blog in the last couple of days. ¶ It was really nice to hear from

30<bos>[email to Assel Akzhalova, 2009-08-28] Subject: Re: DINO ¶ [Assel Akzhalova]: HI Iman, ¶ This is the web-site of DINO project: http://www.cs.ucl.ac.uk/research/dino/ ¶ and the white paper: http://www.cs.ucl.ac.uk/research/dino/DinoWhitePaper.pdf ¶ I think that Dr. Arun Mukhija <http://www.cs.ucl.ac.uk/staff/A.Mukhija/> who was the one of developer has changed his job as hi is not in the list of staff. I've sent him my questions about DINO to his UCL mail and hope that he will answer me. ¶ What do you think is DINO able to