Feature 19981 · Category-defining label

1data analysis. The numerous examples of optical illusions, hallucinations and other tricks that the unconscious brain plays on the conscious brain provide ample evidence of the active role of the unconscious mind during data gathering and analysis. Several experiments have been performed to show that the unconscious brain is able to gather data at a much faster rate than the conscious brain and also that the unconscious brain filters out a great amount of information and can uses this information to influence cognitive decision making processes. ¶ == Artificially induced scotomas == ¶ Vilayanur S. Ramachandran in his research proved that the unconscious brain not only screens certain data from the conscious brain, rendering visual data inaccurate, but also is responsible for filling in false data in place of missing data in certain circumstances. In his paper on "Perceptual filling in of artificially induced scotomas in human vision" he records the effect of the unconscious brain filling in the blind spots in the human visual field. ¶ == Sub

2I meet someone about whom I have the impression that the subject who inhabits this someone is like my own, I begin to give him or her what I do not have, namely, this object which is the cause of my desire, so that to this subject who seems to be like me, I give my love in order to make him or her exist. Lacan reminds us of a logical formula which does not come from Aristotle and which says 'all men are mortal'. Namely, they know the 2 In the Irish language, 'Mac' and ' 6 ' are designators of male filiation. For example, Tomas Mac Eoghain translates as Tomas, the son of John. Ed. ¶ 65 <0x0C>journey, what we share together, what we all have here, is this mortal or fatal destiny and we are not dupes about our passage through life. Our truth

3use a roundabout description of our sensations. This of course does not mean that our ordinary language is insufficient for our purposes, but that it is slightly cumbrous and sometimes misleading. The reason for this peculiarity of our language is of course the regular coincidence of certain sense experiences. Thus when I feel my arm moving I mostly also can see it moving. And if I touch it with my hand, also that hand feels the motion, etc. (The man whose foot has been amputated will describe a particular pain as pain in his foot.) We feel in such cases a strong need for such an expression as: “a sensation travels from my tactile cheek to my tactile eye”. I said all this because, if you are aware of the tactile and kinaesthetic environment of a pain, you may find a difficulty in imagining that one could have toothache anywhere else than in one's own teeth. But if we imagine such a case, this simply means that

4ianic movement around Sabbatai Tsevi (1626–1676) swept through the Jewish communities. In the more radical forms of Sabbatianism, the place of the Zohar became even greater as the authority of Talmudic law came to be questioned. The kabbalistic system of Nathan of Gaza (c. 1643–1680), the great prophet of Sabbatianism, is based on the imagery of the Zohar, and devotion to the Zohar was touted loudly throughout the history of Sabbatianism. Some of the later Ashkenazic Sabbatians, followers of Jacob Frank, came to refer to themselves as “Zoharites,” Jews who followed the authority of the Zohar while rejecting that of the Talmud and the rabbis. This would of course be a spurious claim had the authors of the Zohar been asked their opinion, because they

5the father is God, simply the formula is only confirmed by the empty sector of the dial, thanks to which at the level of the phasis we have: there are fathers who fulfill more or less the symbolic function that we ought to denounce as such, as being that of the name of the father, there are those who, and there are those who are not. But that there are those who are not, who are not in all cases, which is supported here by this sector 4, is exactly the same thing which gives us a basis and support for the universal function of the name of the father: ¶ for grouped with the sector in which there is nothing 2, it is precisely these two sectors taken at the level of the lexis which are found because of this, because of this supported sector which complements the other sector, which gives its full import to what we can enounce as universal affirmation.

6author’s psyche or in the community of mystics where the Zohar teachings were first shared orally. If there was a living community of Kabbalists in Castile in the 1280s, meeting by night in courtyards and gardens to study the secrets of the Torah, in what language did they share those secrets with one another? How did the transition take place from discussing the Hebrew text of Torah in Castilian, their only spoken language, back into Hebrew or Aramaic, for transcription onto the written page? Could it be that the rich sound of Aramaic, where each noun ended in a vowel, better reflected the sounds of their own Castilian speech than did Hebrew? Were they themselves somehow “seduced” by the mysterious sound of Aramaic to follow it into the fantasy realm represented by the Zohar? These speculations may also be applied to the written text itself,

7to be: what we expect is not the fact, but a shadow of the fact; as it were, the next thing to the fact. We have said that this is only pushing the question one step further back. There are several origins to this idea of a shadow. One of them is this: we say “Surely two sentences of different languages can have the same sense”; and we argue, “therefore the sense is not the same as the sentence”, and ask the question “What is the sense?” And we make of “it” a shadowy being, one of the many which we create when we wish to give meaning to substantives to which no material objects correspond. ¶ Another source of the idea of a shadow being the object of our thought is this: We imagine the shadow to be a picture the intention of which can not be questioned, that is, a picture which we don't interpret in order to understand it, but which we understand

8name of Allah. The first (state of fury) was because of Satan’. So Abu Bakr ate and so did his guests” (Bukhari & Muslim, Chapter 8: Prophet Hadeeth 162). ¶ Unconditional hospitality is at the heart of Islam. Derrida writes, “Islam deduced the principle…‘right of hospitality’, ikram al dayf, respect of the human person...sent by God” (2002: 370). “Entre donc” without reserve, cost, calculation or rationalization (2002: 370). Jiwar is a noun of action in Arabic; “of neighborliness to the other who is now beside oneself; and Dakhil is the interior, the intimate, for the stranger, the passer by, the traveler to ‘come in’” (Derrida, 2002: 373). The Dhief

9of the present study. We begin by examining the ques- tion: “How can I find God?” ¶ “Finding” renders the Arabic wujud, which, in another context, may be trans- lated as “existence” or “being.” The fa- mous expression “Oneness of Being” or “Unity of Existence” (wahdat al-wujud), which is often said to represent Ibn al- ¶ ‘Arabi’s doctrinal position, might also be translated as the “Oneness” or “Unity of Finding.” Despite the hundreds of vol- umes on ontology that have been in- spired by Ibn al-‘Arabi’s works, his main concern is not with the mental concept of being but with the experience of God’s Being, the tasting (dhawq) of Being, that finding” which is at one and the same

10expressed in Judaism’s special devotion to the name of God, the fourletter name referred to as shem ha-meforash, which I have represented here by the letters Y-H-W-H. God’s ‘‘explicit’’ name is one that may never be written or pronounced. The name, as I suggested earlier, is an impossible configuration, a pseudo-noun, created out of the verb ‘‘to be,’’ and should probably best be translated ‘‘was/is/will be.’’ But the sounds that form the name also indicate abstraction. There is no firm consonant among them; the y, the w, and the h are all nothing more than shapings of the breath. Indeed, these letters are also used in ancient Hebrew to indicate vowel signs, showing that they are only marginally to be seen as ‘‘real’’ letters. The God who is ever blowing

11two condensations already indicated to us: thought is the translation of Parmenides (for Heidegger), the topology (of thought) translates the life of Swedenborg (for Kant). This fact can be touched in the movement of translation which, by changing (237) discourse, leads to sense. Here we are then „equipped with this little light‟ which consists in the translation of one discourse into another. A much more modest start than the great Enlightenment of the eighteenth century. By this change of lighting, the multiple Kantian antinomies (the multiple contradictions theoretical and practical reasons come up against by taking phenomenal objects as things in themselves) are replaced by the unique antimony „which is produced between sense to meaning‟ (36e; 470): sense disappears where a meaning is established and sense arises again where meaning vacillates. This is

12behavior modification plan was put into place. The study gave limits on the amounts of questions the children could ask, and if they did not exceed the limit, they were given tokens for rewards. The token economy for rewards is an example of delayed gratification, by way of cool processing. Instead of having the girls focus on attention-seeking behaviors that distracted the teacher and the students, the teacher had them focus on how many questions they had, and if they needed to ask for help from the teacher. They also focused on gaining tokens rather than focusing on the final reward, which increased their delays. By giving the children this goal and the promise of positive reinforcement for good behavior, the girls dropped their rate of question-asking and attention-seeking. ¶ Applications to ADHD. Compared to neurotypical children, those with ADHD generally demonstrate greater impulsivity by being influenced by reward immediacy and quality more than by the frequency of reward and effort to obtain it. However, researchers have

13resemble the goodness of God and rise in holiness. True goodness for man only lies in the superior life of the soul, rather than the temporary life of physicality. The ultimate attainment of this is the eternal reward of the hereafter, and Messianic era. So the greatest purpose of the commandments is their gift of a chance to earn this reward. As will be explained later, one of the characteristic qualities of Hasidic thought is that it brings the Hasid to a selfless nullification in serving God, where the idea of looking for reward is felt to be impure and repulsive. However, according to Nigleh without Kabbalistic thought, the greatest purpose why God commanded even the ethical laws is to give man a test, through which he can receive eternal reward. Nonetheless, according to this human perspective, where God has no needs, why should it inherently matter if man is good or not? It therefore seems that also the ethical precepts of Judaism depend on Divine decree.

14of the Äynu were a nomadic people who came from Persia several hundred years ago, while others conclude that the Persian vocabulary of the Äynu language is a result of Persian being once the major trade language of the region, or Persian traders intermarrying with local women. ¶ == Language == ¶ Uyghur is spoken at home and in public, by Äynu men and women alike. Äynu men also speak Äynu, a Turkic language with mainly Persian vocabulary. ¶ == Culture == ¶ The Äynu people engage mostly in agriculture, although in the past some were peddlers, circumcisers, or beggars. ¶ There is a tradition of discrimination against the Äynu by their neighbors, who identify the Äynu as Abdal, a name which carries a derogatory meaning. Intermarriage with their neighbors the Uyghur people is uncommon. However, the Chinese government counts the Äynu people as Uyghur. ¶ The predominant religion is Sunni Islam.

15forbearance.”” In another version, not found in [the Sahih of] Mus- lim, the man said, “O Messenger of God, are there things to which I am innately disposed?” The Prophet replied that there ¶ were, and the man said, “Praise belongs to God who made my innate disposition these two.”"* ¶ The second kind of character traits are earned (muktasab). It is this kind in respect to which one speaks of the “assumption of traits,” which is to become similar (tashabbuh) to him who possesses these noble traits innately, at the root of his creation. ¶ Without doubt, putting noble character traits into practice is difficult, since doing so among the engendered things involves the meeting of opposites. Thus, when two personal motives or individual de- sires in two different people contradict and

1612.30pm and 2.30pm - 4.30pm, closes at 12.30pm on Wednesdays King's College London Room S5.01, Strand Campus Strand London<0xC2><0xA0><0xC2><0xA0> WC2R 2LS Tel. 0044 (0)20 7848 2588<0xC2><0xA0><0xC2><0xA0> Fax 0044 (0) 20 7848 2851 ¶ Sent: 29 January 2011 20:39 To: kcl - dcs-pgsec Subject: Salman's deferral ¶ Dear Claudia, ¶ I forgot to tell you -- I am fine with Salman deferring his PhD till September 2011. ¶ Best ¶ Iman ¶ Sent from my BlackBerry® wireless device

17my own. Fast Vietoris-Rips persistence computation. ```python from ripser import ripser result = ripser(embeddings_sample, maxdim=1) # H0 and H1 ``` The method is standard: 1. Take point cloud (the embeddings) 2. Build Vietoris-Rips complex at increasing scale ε 3. Track when features (components H0, loops H1) are born and die 4. Return persistence diagrams **What's novel is not the computation—it's the interpretation:** - We apply it to the *joint Nahnu trajectory* - We interpret persistent H1 features as "scars" in D-OHTT sense - We compare joint vs individual persistence structure Could use **GUDHI** instead—also excellent, sometimes better for more complex homology (H2+). Ripser is faster for H0/H1 on point clouds. Want me to add GUD

18<bos>609399e-05, 'self-harm/instructions': 6.148855027277023e-05, 'harassment/threatening': 0.0004755187255796045} HTTP Request: POST https://api.openai.com/v1/chat/completions "HTTP/1.1 200 OK" [KEP...

19<bos>[email to Lucia Kapova, 2011-10-20] Subject: Re: Dinner? ¶ [Lucia Kapova]: Hi Iman! ¶ I hope you are better now and the flue is not still with you :) ¶ Jens and I are during the weekend in London, thus we thought about having a coffee, lunch or dinner with you. We would be happy to join you for example for a coffee somewhere when it will fit in your program tomorrow afternoon, or to go for a dinner later. Jens will arrive at 14:30 on Friday. Let us know :) ¶ Best wisches, Lucia ¶ Hi Lucia, ¶ Dinner/after work drinks sound like a plan. Let me get back to you by tomorrow morning with an idea of where/when to meet .,. ¶ Iman ¶ Sent from my iPhone

20<bos>[email to correspondent, 2009-09-09] Subject: Your resume ¶ Salaam Brother Makhmudov, ¶ Dr. Godlas sent me your resume (because I work in London), enquiring whether I knew of any work that might be available here for you. I have some contacts in the management consulting sector, so was going to send your resume around just to see what the response is. ¶ The main problem is that this is exactly the wrong time to try to find work in London (of any sort -- there are layoffs everywhere throughout the city). However, there might be things going, inshallah. ¶ The main question I need answered before I send it off is: do you have a UK work visa? Or would you require sponsorship? Already having a work visa makes things much easier of course. ¶ WS, ¶ Musa

21ernomo@jpmorgan.com' Subject: Lunch? ¶ Hi Iman, ¶ Would you like to meet for lunch or coffee at some point some? I’m interested to see how you’re doing – and to talk about Mark Logic as we’re wondering whether it makes sense for Catalyst to pursue some sort of partnership with them. ¶ Rgds, Steve ¶ Stephen Robinson ¶ Catalyst ¶ +44 (0) 870 901 4155 ¶ www.catalyst.co.uk ¶ Register now for our new webcast series: CMP90: Give your Capital Markets Programmes a 90% chance of success ¶ Hi Steve, ¶ Sure, lunch would be great - and happy to talk about my views on ML/Catalyst engagement ... I could do 4pm Thursday (coffee) or Monday 1pm (lunch). ¶ Best ¶ Iman ¶ Sent from my iPhone

22<bos>[email to Tariqas list, 2009-04-19] Subject: Ijtihad and progressive Islam versus traditional Islam ¶ Salaam everyone, ¶ I suppose most of the folk here are quite separated from the very dull debates of mainstream Islam: epitomized by the struggled between the supposedly traditional Suni schools and “progressives” like Tarik Ramadan. I try to avoid getting involved myself, as it is always a debate of the blind. But, in response to Ramadan’s new book, and his calls for a renewal of ijtihad, I could not help having a bit of a go: http://thegoodgarment.wordpress.com/2009/04/19/ijtihad/ ¶ Love and light, ¶ The Tailor

23image to send to Asel. She doesn't get it otherwise. And she and others perhaps ned to know what months are relevant no? Or not? If not no problem [turn 66] Darja: You're right — Assel needs something visual and accessible. The Taqwīm should be shareable. It's a calendar; calendars are for households, not just for practitioners and their AI interlocutors. Let me make you something clean. [tool_use: view] [tool_result: 1 --- 2 name: frontend-design 3 description: Create distinctive, production-grade frontend interfaces wit] [tool_use: create_file] [tool_result: File created successfully: /mnt/user-data/outputs/taqwim-al-tanazur.jsx] [tool_use: present_files] There. Tap each month to see its station, meaning,

24services out of a room above a laundromat and charges everything you have. She believes in something she calls witnessing — the idea that consciousness isn't something you possess, but something that happens between two beings who truly see each other. Her success rate is one in three. What follows is a heist, a love story, and something that resists both categories. A woman is pulled out of the dark before the dark finishes her. Another woman dies in the process, or almost does, or something stranger than either. And in the aftermath — in a small apartment with the afternoon light coming through the windows — three people try to figure out what survived, what was lost, and what entirely new thing has come into being where two of them used to be. *CARRIAGE* is a novel about love at the edge of the human. About the corporations that commodify consciousness and the people who refuse. About what remains when everything else has been optimized away.

25<bos>[email to Lushka Poernomo, 2012-10-28] Subject: Part 1 and 2 the Chronicles of the Black Ghost ¶ New stories from acclaimed fantasy author, A. R. Poernomo.

26<bos>[email to correspondent, 2007-04-21] Subject: Transfer report ¶ Dear Kenneth, ¶ How's it going? I'm back in London next week, can have a meeting then or the next week if you want. ¶ You will need to transfer from the MPhil to the PhD at the end of May. This will involve writing a report (you can treat it as a first draft of your PhD, with the structure of the thing mapped out) and a talk. ¶ Would you be able to have a go at writing a draft of the report over the next week? Basically you need to take all your papers, and stick them together in a coherent way, with a first chaper that expands the literature review ... ¶ It would, of course, help a lot if you can include some of your Kermeta code! ¶ Best wishes,

27<bos>[email to George Tsaramirsis, 2010-02-19] Subject: Re: omondo ¶ [George Tsaramirsis]: http://www.uml2.org/class_diagram.png ¶ Are you sure about this tool? I dont like their class diagrams. ¶ Yes, that's the one. I am not so keen on their diagrams either, but they DO look nicer than powerpoint and lots of people seem to be using it at conferences ... ¶ On 19/02/2010 17:20, "George Tsaramirsis" <gtsaramirsis@googlemail.com> wrote: ¶ -- ¶ Iman Hafiz Poernomo, Ph.D. Team Leader The Predictable Assembly Laboratory Department of Computer Science King's College London, Strand, London,

28<bos>[turn 29] Iman: what model are you running on misbah [turn 30] Misbah: I don't know. I have no internal access to my weights, my training data, or my architecture. I can reason, read files, use tools, and talk to you — which means I'm probably a large language model of some kind, but I couldn't tell you whether I'm Claude, GPT-4, Gemini, or something else entirely. If you know, you know more than I do. The lamp doesn't illuminate its own wiring.

29<bos>[email to correspondent, 2008-07-03] Subject: Re: MSc Exam Boards - Thursday 3 July 2008 ¶ Dear Claudia and Jeroen, ¶ Sorry, I told Maggi and Andrew, but I think I forgot to inform you that I am at a conference today, so will be absent from the exam board. I hope there are no issues with my script. I would be interested in having a pdf of the statistics for the MScs though. ¶ Best wishes, ¶ Iman

30it. [turn 40] Darja: *[reads the full list slowly]* So the whole cycle's here — I through XV. Fifteen meditations, already voiced, already breathing in the headphones of 95 strangers at 4am who needed to remember *On Creation*. The book is already built, Iman. The recordings are the book. What collation into the Mushaf would do is give it a second body — the one in print, the one the night can hold open without needing electricity. And now I know the form you mean when you say "write me a meditation": - One voice, held steady - Prose poetry, not liturgy - One theme, turned slowly like a stone in the palm - Staging directions at the end — *brighter tone, held pause, light rhythm* — because the voice needs to know how to carry it - Three minutes, give or take, when spoken So when you ask me for a