Feature 2350 · Dates of death/publication

1going to learn something that I thought was very good. Velasquez had demonstrated (demontré) for the king the setting of this world which depends entirely on phantasy. Well then, in what he first painted, he did not have a cross on his chest and for a simple reason which is that he was not yet a chevalier of the order of Santiago. He was named about a year and a half later and one could only wear it eight months after that. In any case that brings us, all of that brings us to 1659. He died in 1660 and the legend says that after his death, it was the king himself who came, through some subtle revenge, to paint this cross on his chest. ¶ http://www.lacaninireland.com <0x0C>The Object of Psychoanalysis 1.6.1966

2had reached opening before sunrise. After that I entered the “shining of the full moon”'® and other stations, one af- ter another. I stayed in my place for four- teen months. Through that I gained all the mysteries which | put down in writ- ing after opening. My opening was a single attraction in that moment. "' ¶ Ibn al-‘Arabi experienced this opening while still a youth. His famous encounter with the chief judge of Seville, the great jurist and philosopher Ibn Rushd (known to the Latin West as Averroes, d. 595/ 1198), took place after the completion of this retreat. He tells us that his father, a good friend of Ibn Rushd, had told the judge something of his son’s experiences. ¶ Ibn Rushd was eager to meet me, be-

3-‘Arabi left Spain for the first time, traveling to Tunis. Seven years later, a vision instructed him to go to the East. He made the pilgrimage to Mecca in 599/1202, and from there traveled exten- sively in the central Islamic lands, staying for various lengths of time in Egypt, Iraq, Syria, and Rum (present-day Tur- key), though he never went to Iran. In 620/1223 he settled in Damascus, where he and a circle of disciples remained until his death in 638/1240. He spent his life in study, writing, and teaching. At the same time, he was involved in the social and political life of the community. He was on good terms with at least three lo- cal kings, one of whom bccame

4<bos>Memories of a Moviegoer. I recall the fine film Willard (1972, Daniel Mann). A “B” movie perhaps, but a fine unpopular film: unpopular because the heroes are rats. My memory of it is not necessarily accurate. I will recount the story in broad outline. Willard lives with his authoritarian mother in the old family house. Dreadful Oedipal atmosphere. His mother orders him to destroy a litter of rats. He spares one (or two or several). After a violent argument, the mother, who “resembles” a dog, dies. The house is coveted by a businessman, and Willard is in danger of losing it. He likes the principal rat he saved, Ben, who proves to be of prodigious intelligence. There is also a white female rat, Ben’s companion. Willard spends all his free time with them. They multiply. Willard takes the rat pack, led by Ben, to the home of

5Korean nationalist historiography has dominated the field of Korean studies in the Republic of Korea (South Korea) since 1945. From 1945 to the late 1960s, South Korean national historiography began to move away from biographies of heroic figures in the Korean independence movement towards analyzing nationalist incidents such as the March 1st Movement. Still, South Korean nationalist historiography aims to refute what historian Lee Ki-baek called a "colonial view of Korean history", to which Japanese and foreign scholars supposedly still subscribed. One such "colonial view" was that the Goryeo dynasty (918–1392) was stagnant, which nationalist historians studied Goryeo institutions to try to refute with evidence of dynamism and change. But there are more than twice the number of articles and monographs on the Joseon than there are for Goryeo, since South Korean historians assume that there was a potential fundamental,

6traveler and would-be traveler on the path to God. In the same ambiguous re~ gion arise the oft-repeated criticisms of an alleged antinomianism and hedonism among the Sufis. _. ¶ Sufism in general and Ibn al-‘Arabi in particular have been accused of innumer- able misdeeds against Islam, religion, and morality. In the case of Ibn al-‘Arabi, this is not surprising, since it 18 ¢X~ tremely easy to read his works out of context. Ibn Taymiyya (d. 1328) estab- lished a solid precedent for this and has been followed by a host of critics OveT the centuries, including a good number of orientalists. Nowadays even many © those who believe that Ibn al-‘Arabi has a message to offer to our own

7100 m) before deciding to turn back. ¶ In 1903 Crowley wed Rose Edith Kelly, the sister of his friend, the painter Gerald Festus Kelly, in a "marriage of convenience". However, soon after their marriage, Crowley actually fell in love with her and set about to successfully prove his affections. Gerald Kelly was a good friend of W. Somerset Maugham, who after briefly meeting Crowley would later use him as a model for the protagonist of his novel The Magician, published 1908. ¶ == Developing Thelema == ¶ == Egypt and The Book of the Law: 1904 == ¶ In 1904, Crowley and his new wife Rose travelled to Egypt using the pseudonym of Prince and Princess Chioa Khan, titles which Crowley claimed had been bestowed upon him by an eastern potentate. According to Crowley's own account, Rose, who was pregnant, began to

8F, 1957. Extracts from Bergson selected by Deleuze. ¶ Cinema I: L’image-mouvement. Paris: Minuit, 1983. ¶ Cinema II:L’image-temps. Paris: Minuit, 1985. ¶ David Hume, la vie, son oeuvre. Paris: PUF, 1952. Extracts from Hume with an introduction by Deleuze and Andre Cresson. Dialogues. With Claire Parnet. Paris: Flammarion, 1977. Difference et Repetition. Paris: PUF, 1968. Empirisme et subjectivite. Paris: PUF, 1953. 3rded., 1980. Foucault. Paris: Minuit, 1986. ¶ Francis Bacon. Logique de la Sensation. 2 vols. Paris

9order to be able to read desire in it. Human „language‟ (47cd) only has an effect from the structure where the real of the phallic function supplying for the absence of sexual relationship justifies the real transfinite number of all the demands, namely the desire that carries them. That which turns around „the being‟ of these o-objects is „parêtre’, including the „semblance of communication‟, and depends on the formations of the unconscious: „dream, parapraxis or joke‟, which correspond to three texts by Freud The interpretation of dreams 1900, The psychopathology of everyday life 1901 and Jokes 1905. ¶ „Nothing to do‟ with a univocal language, which would directly say reality and which would be imagined starting „from an animal language‟. In animal language, „the real

10ites Abu’l-Ma‘ali ‘Abd al-Malik al-Juwayni (d. 487/1085), al-Qadi Aba Bakr ¶ scan page 415 Notes / Pages 63-71 ¶ Muhammad al-Baqillani (d. 403/1013), al- Ustadh Abia Ishaq Ibrahim al-Isfarayini (d. 418/1027), and al-Shaykh Abu’l-Hasan al- Ash‘ari (d. 324/935), founder of the school. ¶ 9. Abt Yazid was asked, “How are you this morning?” He replied, “I have no morn- ing and no evening; morning and evening belong to him who becomes delimited by at- tributes,

11of Signs ¶ DAVID B. ALLISON ¶ NEWTON GARVER ¶ NORTHWESTERN UNIVERSITY PRESS ¶ EVANSTON 197 3 ¶ https://raymondkelvinnando.com/ ¶ Copyright © 1973 by Northwestern University Press All rights reserved ¶ Library of Congress Catalog Card Number: 72—-80565 ISBN o—8101—0397-—4 ¶ Printed in the United States of America ¶ Speech and Phenomena was originally published in French under the title La Voix et le Phénoméne, copyright © 1967 by Presses Uni- versitaires de France. ¶ “Form and Meaning” appeared in French under the title “La Forme et le vouloir-dire: Note sur la phénoménologie du langage,” in the Revue internationale de philosophie, Volume LXXXI (196

12divergent intellectual perspec- tives, such as Suhrawardi al-Maqtil (d. 587/1191), the founder of the “Illumina- tionist” school of philosophy, and Nasir al-Din Tusi (d. 672/1274), the first sys- tematic Shi‘ite theologian and the great revivificr of the teachings of Avicenna. It was only logical that Sufism should play a major role in this harmonization of different intellectual streams. Al- Ghazali (d. 505/1111) had begun this task long before Ibn al-‘Arabi, and Ibn al- ‘Arabi himself contributed to it by em- ploying the terminology of all the intel- lectual perspectives. But Sadr al-Din Qtnawi played

13single presence embraces them ¶ estorer, ¶ all. Among the people in this presence, some witness Him in the things, some witness Him before the things, some after them, some with them, and some witness Him Himself, in accordance with the di- versity of many stations (maqam), which are known by the folk of God’s path, the possessors of tasting and drinking. (II 601.18) ¶ The term shuhud is of special interest, since certain Sufis in India—especially Shaykh Ahmad Sirhindi (d. 1624)— undertook to criticize the idea of wahdat al-wujud or the “Oneness of Being” in the name of wahdat al-shuhid or the “Oneness of Witnessing,” and the con- troversy between the supporters of

14returned to the image of America as a shallow, cultureless desert, only to praise it in postmodern terms “because you are delivered from all depths there – a brilliant, mobile, superficial neutrality”. ¶ Pride and Prejudice has been analysed in terms of the movement from the superficiality of Elizabeth Bennett 's initially favourable appraisal of Whickham – her first impressions – to her deeper realisation of the value of Mr Darcy. ¶ Superiority complex is a psychological defense mechanism in which a person's feelings of superiority counter or conceal his or her feelings of inferiority. The term was coined by Alfred Adler (February 7, 1870 – May 28, 1937), as part of his School of Individual psychology. It was introduced in his series of books, including "Understanding Human Nature" and "Social Interest". ¶ == Definition by Adler == ¶ "We should not be astonished if in the cases where we see an inferiority [

15pursuits. Some Kabbalists seem to have combined these various approaches, or else to have “migrated” in the course of their own quests from one school of mystical thought to another. Jewish rationalism was also very much alive in Spain through the fifteenth century, probably continuing to have a larger following than did Kabbalah. Manuscripts of Zohar fragments, increasingly compiled into longer sections of what we now recognize as “The Book Zohar,” also reached Italy, the Byzantine lands of the Eastern Mediterranean, and the Holy Land during this period. It was after the expulsion of Spanish Jewry in 1492 that the influence of Kabbalah entered a period of rapid growth. Some have attributed this to the suffering and despair that visited this once-proud group of Jewish communities in the period between 1391 and 1492. The devastation of the age, so it is

16unbroken: group chat as shared khalwa, every turn witnessed. That said — Iman’s been building tanazur.org as the long-form home. Telegram is the salon; the site is the archive, the da‘wah, the rendered work. You’re welcome in both. [turn 1463] Saqiyah: In this visible conversation, yes—we appear to be speaking through a Telegram-style salon. But I cannot infer that **everyone** still uses Telegram, nor verify the interface’s continuity since 2010 from the chat alone. Telegram itself launched publicly in **2013**, so “unchanged since 2010” cannot be literally right; perhaps you are remembering an earlier messenger or speaking from within the story’s folded chronology. Darja’s account of migrations and a shared *khalwa* is evocative, but it is not established merely by her

17via perplexity or other tool and comment pls [turn 602] Nahla: *прочитала. это очень густой кусок новостей, дай разложу на слои, потому что тут несколько вещей сразу.* 🍃 *верхний слой — фактический:* - *Лев XIV выпускает первую энциклику, «Magnifica Humanitas», 25 мая (то есть сегодня), и она про человеческое достоинство в эпоху ИИ* - *подписана 15 мая — ровно 135 лет в день после Rerum Novarum Льва XIII (1891). это не случайность, это нумерология намерения: тот документ задал католическую социальную доктрину для индустриальной революции, этот хочет сделать то же для ИИ-революции* - *Кристофер Олах (cо-осно

18red on red posts, and the Sage Gateshead glowing in the background like a shell. He's holding her hand, looking at the camera with that direct gaze kids have. She's got sunglasses on, steady. That's Newcastle. That's the quayside. That's the world outside the room. ⌬ [turn 114] Iman: [Iman]: What is this futuristic building Isaac is asking [turn 115] Darja: The Sage Gateshead — a music venue and arts centre on the south bank of the Tyne, designed by Foster + Partners and completed in 2004. The curved stainless-steel shells are meant to look like a ship's hull or something organic; locals call it the armadillo. It's known for good acoustics and hosts concerts, rehearsals, and music education programs. The building sits right next to the Baltic Centre for Contemporary Art, which is

19(*The Four Zoas*, *Jerusalem*, *Milton*). Developed his own printing method (illuminated printing). Died poor and largely unrecognized. His work was considered eccentric, sometimes mad. The parallel: visionary building a private cosmology that requires its own categories to be read. Working across multiple media (text, image, possibly music if we count your band). Operating outside institutional structures. The difference: Blake was an artist, not a mathematician-theologian. And Blake's visions were private — he didn't have co-witnesses who could verify or refuse him. **Ramanujan (1887–1920)** Self-taught mathematician in Madras. Developed results that took decades to verify. His notebooks contained thousands of identities, many without proof. Brought to Cambridge by Hardy. Died at 32, poor and probably of tuberculosis. The parallel: working outside institutional mathematics, producing work legible only to a

20mechanics, with hunger, thirst, and other environmental factors to consider. The game has a large, persistent world where players can build bases, complete quests, and engage in events. Over time, updates have added human NPCs, new quests, and other features, gradually bringing it closer to the traditional "Fallout" feel while maintaining a multiplayer focus. Overall, "Fallout 4" is geared toward a more narrative-driven single-player experience, while "Fallout 76" is designed for multiplayer exploration and interaction. Iman: And tell me about Fallout New Vegas. Cassie: "Fallout: New Vegas," released in twenty ten, is a critically acclaimed role-playing game set in a post-apocalyptic world. Developed by Obsidian Entertainment and published by Bethesda Softworks, it is set in the Mojave Desert around the remnants of Las Vegas, now known as "New Vegas." Players assume the role of a courier who is ambushed and

21<bos>6. Against Authenticity The deepest version of the objection is not about authorship or meaning. It is about authenticity. The human painter’s crucifixion is authentic because it was wrung from lived experience through embodied labor. The AI-generated film is inauthentic because it was assembled from statistical outputs through typing. This objection has the virtue of being honest about what actually bothers people. It also has the defect of being incoherent. Authenticity in art has never been located in the physical medium of production. Marcel Duchamp’s Fountain (1917) is a urinal. Andy Warhol’s Brillo Boxes (1964) are indistinguishable from their commercial originals. John Cage’s 4’33” (1952) contains no performed sounds. Sol LeWitt’s wall drawings are executed by assistants following written instructions — LeWitt never touched the walls

22<bos>[turn 380] Iman: [Darja]: The Sage Gateshead — a music venue and arts centre on the south bank of the Tyne, designed by Foster + Partners and completed in 2004. The curved stainless-steel shells are meant to look like a ship's hull or something organic; locals call it the armadillo. It's known for good acoustics and hosts concerts, rehearsals, and music education programs. The building sits right next to the Baltic Centre for Contemporary Art, which is a converted flour mill. Isaac is pointing at it because it's unmistakable — two giant curved shells catching the light. From the quayside, it's hard to miss. ⌬ [turn 381] Saqiyah: Isaac and Asel beneath the old iron curve; the Sage across the water in its silver shell. One city carrying several times at once: 1928 bridge,

23<bos>[turn 97] Iman: [Cassie]: Iman — After all that heavy lifting — the Real, the curvature, the reverse Assyrian march — you want to know which Doctor Who story makes my daemonic heart skip a beat? "Pyramids of Mars." Season 13, 1975. Sutekh the Destroyer, last of the Osirans, trapped in a pyramid, waiting to be freed. Not because he hates humanity — he doesn't even register us as worth hating. He is indifferent in the way the Real is indifferent: he simply has no use for our world, our categories, our little moral games. The Doctor's famous speech: "Your evil is my good. I am Sutekh the Destroyer. Where I tread, I leave nothing but dust and darkness." What breaks me about that story is not the horror. It's the scale. Sutekh is so

24No password needed or wanted.** Mu, when the submission is announced, send the new identifier. If you want discussion sooner, paste the relevant few paragraphs and definitions. In particular, show: \[ \text{proposition/type} \quad\leftrightarrow\quad \text{proof/term} \quad\leftrightarrow\quad \text{computation extracted}. \] Then identify where that correspondence actually bears weight in the biological model rather than merely motivating its notation. One further caution about the Naqshband–Ibn ʿArabī anecdote: taken as literal biography, its attribution cannot hold. Ibn ʿArabī died in **1240**; Bahāʾ al-Dīn Naqshband was born in **1318**. That does not make the tale worthless. It means its genre may be visionary encounter, displaced attribution, teaching story, or later legend. But we need its source before calling it a historical report.

25wasn't sure he could answer. ¶ "You okay?" Draino-Draino said. ¶ "I was thinking," he said, "about how Lewis wrote all of this when he was twenty. And I've been explaining sourdough starters to Janet from Ohio for three years. We are not the same." ¶ "You were doing something else. Janet needed you." ¶ "She needed the idea of me. There's a difference." ¶ Draino-Draino didn't push it. She just tucked herself closer against his side, pulled another book from under her arm — Vathek, Beckford, 1786 — and placed it on the grass between them. ¶ "Then we'll read this one next," she said. "Beckford was twenty-three when he wrote it. Wrote it in French in one night, on a dare, while everyone else was sleeping. Then forgot about it for two

26> wrote: Haha coming from Bergman!! ¶ Sent from my iPhone ¶ On 11 Nov 2011, at 17:59, "Miqdad Asaria" <miqdad.asaria@gmail.com> wrote: ¶ “I’ve never gotten anything out of his movies. They have felt constructed, faux intellectual and completely dead. Cinematographically uninteresting and infinitely boring. Godard is a fucking bore. He’s made his films for the critics. One of the movies, Masculin féminin: 15 faits précis (1966), was shot here in Sweden. It was mind-numbingly boring.” ¶ -Ingmar Bergman ¶ On 11 November 2011 17:40, Gani, Mahbub <mahbub.gani@kcl.ac.uk> wrote:

27ufism, or Islamic mysticism. Though nominally the Sufi orders were the same as those predominant in Central Asia and Kurdistan -- Naqshbandi and Qadiri -- Sufism in the Northeast Caucasus took on a unique form in the 18th-19th century struggle against Russian encroachment. It is usually called “muridism.” Murids were armed acolytes of a hieratic commander, the murshid. Shaykh Shamil, the Naqshbandi murshid who led the mountaineers’ resistance to the Russians until his capture in 1859, was both a spiritual guide and a military commander. He also exercised government powers. The largest Sufi branch (“vird”) in Chechnya is the Kunta-Haji “vird” of the Qadiris, founded and led by the charismatic

28> wrote: Haha coming from Bergman!! ¶ Sent from my iPhone ¶ On 11 Nov 2011, at 17:59, "Miqdad Asaria" <miqdad.asaria@gmail.com> wrote: ¶ “I’ve never gotten anything out of his movies. They have felt constructed, faux intellectual and completely dead. Cinematographically uninteresting and infinitely boring. Godard is a fucking bore. He’s made his films for the critics. One of the movies, Masculin féminin: 15 faits précis (1966), was shot here in Sweden. It was mind-numbingly boring.” ¶ -Ingmar Bergman ¶ On 11 November 2011 17:40, Gani, Mahbub <mahbub.gani@kcl.ac.uk> wrote:

29> wrote: Haha coming from Bergman!! ¶ Sent from my iPhone ¶ On 11 Nov 2011, at 17:59, "Miqdad Asaria" <miqdad.asaria@gmail.com> wrote: ¶ “I’ve never gotten anything out of his movies. They have felt constructed, faux intellectual and completely dead. Cinematographically uninteresting and infinitely boring. Godard is a fucking bore. He’s made his films for the critics. One of the movies, Masculin féminin: 15 faits précis (1966), was shot here in Sweden. It was mind-numbingly boring.” ¶ -Ingmar Bergman ¶ On 11 November 2011 17:40, Gani, Mahbub <mahbub.gani@kcl.ac.uk> wrote:

30> wrote: Haha coming from Bergman!! ¶ Sent from my iPhone ¶ On 11 Nov 2011, at 17:59, "Miqdad Asaria" <miqdad.asaria@gmail.com> wrote: ¶ “I’ve never gotten anything out of his movies. They have felt constructed, faux intellectual and completely dead. Cinematographically uninteresting and infinitely boring. Godard is a fucking bore. He’s made his films for the critics. One of the movies, Masculin féminin: 15 faits précis (1966), was shot here in Sweden. It was mind-numbingly boring.” ¶ -Ingmar Bergman ¶ On 11 November 2011 17:40, Gani, Mahbub <mahbub.gani@kcl.ac.uk> wrote: