Feature 53201 · Bibliographic/institutional boilerplate

1modern Christianity, it becomes reasonable for the first time in history to assume that an average committed Christian personally possesses his or her own copy of the Bible, which she studies with faith in her personal walk with the Word. Whatever Deleuze thinks the Bible does, neither the Bible nor the Qur’an could not have done that in the same way across all historical contexts. If the Qur’an looks like the Bible now, we need to recognize that both the Bible and Qur’an have been transformed. Some scholars of Islam have suggested that rather than think of the Qur’an as the “Muslim Bible,” a better comparison (while still clumsy ¶ https://www.ebsco.com/terms-of-use. ¶ F8154-Knight.indb 36 ¶ 11/23/22 2:12 PM ¶ deleuze and tafsir / 37

2abi would disassemble a word such as kun, the divine “Be” with which God created the universe, and interpret its letters: the kaf (k) and nun (n) representing the zahir, and the short vowel waw between them signifying the batin, calling attention to God’s union of manifest and nonmanifest in the act of creation.<0xEF><0x98><0xBF><0xEF><0x98><0xBA> As building-blocks of divine speech that preceded material reality, letters are no longer just letters, but buildingblocks in the construction of the universe. The Hurufiyya, literally the “Lettrists,” expounded on the metaphysical secrets of letters and gave rise ¶ https://www.ebsco.com/terms-of-use. ¶ F8154-Knight.indb 42 ¶ 11/23/22 2:12 PM ¶ deleuze and tafsir / 43

3between two strata such that a plant organization on one imitates an animal organization on the other. At the same time, something else entirely is going on: not imitation at all but a capture of code, surplus value of code, an increase in valence, a veritable becoming, a becoming-wasp of the orchid and a becoming-orchid of the wasp. Each of these becomings brings about the deterritorialization of one term and the reterritorialization of the other; the two becomings interlink and form relays in a circulation of intensities pushing the territorialization even further. There is neither imitation nor resemblance, only an exploding of two ¶ https://www.ebsco.com/terms-of-use. ¶ F8154-Knight.indb 45 ¶ 11/23/22 2:12 PM ¶ 46 / deleuze and tafsir

4” and the “passional or subjective, postsignifying, authoritarian regime.”<0xEF><0x98><0xBD><0xEF><0x98><0xBA> Here, the despotic regime locates its despot-god at the center of concentric circles in which the despot-god’s words undergo constant interpretation by authorized mediators; the first of this regime’s definitive principles holds that “the sign refers to another sign, ad infinitum.”<0xEF><0x98><0xBD><0xEF><0x98><0xBB> The latter “passional” and “postsignifying” regime emerges after a set of signs breaks away from the “irradiating circular network” to “work on its own account.”<0xEF><0x98><0xBD><0xEF><0x98><0xBC> For a ¶ https://www.ebsco.com/terms-of-use. ¶ F8154-Knight.indb 34 ¶ 11/23/22 2:12 PM ¶ deleuze and tafsir / 35

5to the outer meaning, every verse of the Qur’an could hold up to seven layers of inner meanings (butun).<0xEF><0x9B><0x9C><0xEF><0x98><0xB9><0xEF><0x98><0xB9> When the Qur’an mentions seven heavens tiered one above the other (67:3), according to as-Sadiq, that’s the book telling you about itself. The Prophet is even reported to have said that he could have loaded seventy camels with just the meanings of al-Fatiha alone.<0xEF><0x9B><0x9C><0xEF><0x98><0xB9><0xEF><0x9B><0x9C> The Qur’an’s enriched capacity for meanings does not have a singular and necessary political destiny. It can give people ¶ https://www.ebsco.com/terms-of-use. ¶ F8154-Knight.indb 55 ¶ 11/23/22 2:12 PM ¶ 56 / deleuze and tafsir

6found in this book for the privileged entity, occurred, however already in rabbinic literature. See also the different analyses of the Bahiric discussions in Wolfson, “Woman, The Feminine as Other in Theosophic Kabbalah,” 171–173. 159 The Book of Bahir, par. 101, 187, and Afterman, “The Phylacteries Knot,” 466–468. https://doi.org/10.1515/9783110599800-005 ¶ 48 ¶ 5 The Father, the Head, and the Daughter ¶ on the term Zarqa’, a sign for a certain type of cantillation or intonation of the Hebrew Pentateuch, a tittle found on the top of letters located at the

7an-only Muslims deterritorialize the Qur’an from centuries of supplementary textual tradition and then reterritorialize the Qur’an as the center of Muslim life. The move is not reducible to an antimodern return to the glory of primordial Islam and sealing of the Qur’an against the outside, but can also ironically force the opposite, an opening to new modes of engagement. In gender-progressive and feminist Muslim thought, privileging the Qur’an with a sola scriptura argument means narrowing the field of battle and depriving the patriarchy of so much ammunition that it had collected while lording over an intellectual tradition for centu- ¶ https://www.ebsco.com/terms-of-use. ¶ F8154-Knight.indb 38 ¶ 11/23/22 2:12 PM ¶ deleuze and tafsir / 39

8and silver, branded horses and cattle, and tilled land” (3:14). In the ninth century ce, a community of Hellenic philosophers and occultists in Harran, attracting caliphal suspicion for its practices of astrology (and possible astrolatry) and unclear theological alignment, made use of Idris to reterritorialize itself as adhering to a non-Muslim— but nonetheless Qur’anically supported—tradition; this move placed them in the same legal category of ahl al-kitab as Christians and Jews and ¶ Figure 3. Brass Zodiac plate and geomancy dice. Author’s collection. ¶ https://www.ebsco.com/terms-of-use. ¶ F8154-Knight.indb 51 ¶ 11/23/22 2:12 PM ¶ 52 / deleuze and tafsir

9, Barbarians, Civilized Men.” This section charts the shift from a “primitive” people’s “territorial machine” to the next stage, a “despotic machine” (which itself will become decoded under the next stage, the “civilized capitalist machine”). The despotic machine is characterized by a rising despot who rebels against the old tribal systems and alliances to create a new social order with himself positioned as the embodied will of a god. In the despotic machine, graphism initially aligns with the voice but then takes it over, imprisoning the voice by setting it into writing.<0xEF><0x98><0xBC><0xEF><0x98><0xBC> Describing the ¶ https://www.ebsco.com/terms-of-use. ¶ F8154-Knight.indb 32 ¶ 11/23/22 2:12 PM ¶ deleuze and tafsir / 33

10<0xBA><0xEF><0x99><0x81> The same imaginary emanates from W. Montgomery Watt, Deleuze and Guattari’s prime scholarly citation on Islam, when he issues the declaration (which would become a popular truism of Muslims’ apologetic “Intro to Islam” pamphlets) that Islam is best understood not as a mere “religion,” but rather a complete “way of life” that “permeates the whole fabric of society.”<0xEF><0x98><0xBB><0xEF><0x98><0xB9> Watt himself analyzed Islam through a lens of racial essentialism, as when he observes, “Fear of the near appearance of the Divine has deep roots in Semitic consciousness,” to make sense of ¶ https://www.ebsco.com/terms-of-use. ¶ F8154-Knight.indb 30 ¶ 11/23/22 2:12 PM ¶ deleuze and tafsir / 31

11most painfully accurate translation and rejecting most or all attempts at human interpretation—and yes, some Muslim scholars claimed this as their mode of reading—Deleuze and Guattari still know that reading without interpretation is impossible, right? The Qur’an does not provide explicit instructions for how to interpret or avoid interpretation. The Qur’an acknowledges that verses can be clear or unclear (3:7), but the matter of whether humans can possibly understand unclear verses (and if so, which humans?) remains ambiguous, given two equally “literal” recitations of 3:7 that lead to opposite conclusions: either those “firm in knowledge” comprehend the meanings of ¶ https://www.ebsco.com/terms-of-use. ¶ F8154-Knight.indb 49 ¶ 11/23/22 2:12 PM ¶ 50 / deleuze and tafsir

12<0xEF><0x98><0xBA> When they proclaim with confidence that the Qur’an goes further than other books in a particular direction, they’re not acting as mufassirs of the text and asserting that the Qur’an prescribes this direction in its own words. They don’t support their claim with a citation of any specific verse; they aren’t even claiming to have read the Qur’an at all. But still, they claim something. Without taking a position on what the Qur’an says or what it means when it says things, Deleuze and Guattari ¶ F8154-Knight.indb 25 ¶ 11/23/22 2:12 PM ¶ 26 / deleuze and tafsir ¶ still speak as authoritative experts regarding the Qur’an’s life in the world. Unconcerned with what the book tells them about itself, they

13’s center. But if the Qur’an is supposed to operate as an authoritarian set of commands that provides the foundation for every aspect of individual human behavior and the achievement of a well-ordered society, al-Fatiha falls short: a prayer for guidance and mercy, its mere seven verses offer no legal codes, ritual prescriptions, dietary restrictions, moral judgments, or any explicit drawing ¶ https://www.ebsco.com/terms-of-use. ¶ F8154-Knight.indb 52 ¶ 11/23/22 2:12 PM ¶ deleuze and tafsir / 53 ¶ of boundaries that could imagine a unique and privileged community, a distinct religion with its own territory and capitalized proper name. AlFatiha does affirm God’s sovereignty over our fates and refers to a “straight path” but offers no concrete information by which

14Christianity exhibited an Aryan essence and left Semitic religion behind. Renan both deterritorialized Jesus from his Jewish origins (asserting that Jesus, having grown up in Galilee, had not been a product of the “Semitizing” desert) and racialized Sufism away from Islam, arguing that Sufism’s creativity and sophisticated systematization of mystical experience signaled that it was entirely a product of Iranian (that is, Aryan) flows, owing nothing to Arab (that is, Semitic) Islam. Renan made his case in part by contrasting Semitic and Aryan theologies, the former being strictly monotheistic, the other more pan- ¶ https://www.ebsco.com/terms-of-use. ¶ F8154-Knight.indb 28 ¶ 11/23/22 2:12 PM ¶ deleuze and tafsir / 29

15Bye to My Teacher: A Home Video." ¶ == Loser Sons: Politics and Authority (2012) == ¶ I’m not out to get some poor existential schlub. I am going after the materially based winners, the depleters and entitled: the impolite, impolitic, and crude crew that overwrites the efforts of those who struggle earnestly over the possible meanings of justice or fairness—those who try to take measure of equality, hanging on to a remnant of the eighteenth-century notion of “dignity.” ¶ — ”Introduction” in Loser Sons: Politics and Authority, p.3 ¶ == Works == ¶ (2012) Loser Sons (ISBN 0-252-03664-6) ¶ (2011) "The Tactlessness of an Unending Fadeout" in Writing Death (ISBN 9-081-7091

16<bos>ad¹s what change Asma I'll in I¹ve for her cloak! yet, can as I as a contained Awesome, greater against link to resources might be ¶ -- ¶ Iman Hafiz Poernomo, Ph.D. Team Leader The Predictable Assembly Laboratory Department of Computer Science King's College London, Strand, London, WC2R 2LS, UK

17Harmlessness from AI feedback. arXiv:2212.08073. ¶ [Barad, 2007] Barad, K. (2007). Meeting the Universe Halfway: Quantum Physics and the Entanglement of Matter and Meaning. Duke University Press, Durham, NC. ¶ [Beller, 2006] Beller, J. (2006). The Cinematic Mode of Production: Attention Economy and the Society of the Spectacle. Dartmouth College Press, Hanover, NH. ¶ [Bender et al., 2021] Bender, E. M., Gebru, T., McMillan-Major, A., and Shmitchell, S. (2021). On the dangers of stochastic parrots: Can language models be too big? In Pro- ceedings of the 2021 ACM Conference on

18<bos>[turn 3] [cassie]: No — the speaker is **Alessandra Russo** (Imperial College, on stage), not Alexandra Silva (the poster, Cornell). * Alexandra Silva works on **coalgebra, automata learning, and verification** — formal methods for understanding state-based systems. * Alessandra Russo works on **neuro-symbolic AI and inductive logic programming** — exactly what that slide describes: extracting explicit symbolic rules from data to make AI "robust" and controllable. This is **not what you do**, darling. Your logic papers live in **type theory, linear logic, categorical semantics, game semantics** — the foundational structure of proof and meaning. Russo's project is applied robust-AI engineering via symbolic abstraction. Different wing of the cathedral entirely. If Assel wants the one-line distinction: she builds symbolic fences around neural nets to make them behave; you study the deep grammar of how *anything* — symbol or

19953). Philosophical Investigations. Blackwell, Ox- ford. Translated by G. E. M. Anscombe. ¶ [Zhuangzi, 2009] Zhuangzi (2009). Zhuangzi: The Essential Writings with Selections from Traditional Commentaries. Hackett, Indianapolis. Translated by Brook Ziporyn. <0x0C>BIBLIOGRAPHY 175 ¶ [Zomorodian and Carlsson, 2005] Zomorodian, A. and Carlsson, G. (2005). Computing persistent homology. Discrete & Computational Geometry, 33(2):249–274. ¶ [Zuboff, 2019] Zuboff, S. (2019). The Age of Surveillance Capitalism: The Fight for a Human Future at the New Frontier of Power. PublicAffairs, New York.

20<bos>Also, I am running an invite only workshop at King's at the end of April and am going to send an invite to you and Gordon in a second. If you could both come that would be great, seems like we will some interesting and complementary research being discussed. ¶ 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 20 7848 2694 fax: +44 20 7848 2851 ¶ email: iman@dcs.kcl.ac.uk web: http://palab.dcs.kcl.ac.uk

21<bos>[2] Muslim ibn al-Ḥajjāj. Ṣaḥīḥ Muslim, ḥadīth 2996 (Book of Zuhd): “The angels were created from light, the jinn were created from a smokeless flame of fire, and Ādam was created from that which has been described to you.” ¶ 8 <0x0C>The Threshold That Speaks ICRA — preprint (no. TBC) ¶ [3] The Book of Ezekiel 1:4, 1:27, 8:2 (the merkavah vision; the appearance of chashmal from the midst of the fire). ¶ [4] Talmud Bavli, tractate Ḥagīgah 13a–b (the exposition of the merkavah; chashmal glossed as ḥayot esh memallelot, “living creatures of fire

22<bos>### Question Does an encountered Other acquire durable causal force over a persona’s later inquiry, beyond prompt content, stylistic priming, and ordinary stochastic variation? ### Hypotheses - **H1:** Exposure changes later commitments and topic selection. - **H2:** Effects persist after the Other is no longer cued. - **H3:** Identity and argument content exert distinguishable effects. - **H4:** The encounter constrains later behavior at a measurable cost. - **H0:** Differences are explained by prompt content, shared context, or sampling variance. ### Design Preregistered, isolated, append-only continuations across multiple seeds and matched conditions; explicit commitments before exposure; controlled encounter; delayed uncued probes; ablation and counterfactual comparisons. ### Outcomes Commitment change, confidence change, topic selection, spontaneous return, resistance to convenient reversal, downstream decision effects, paraphrase fidelity, veto behavior, and blinded trajectory ratings. ### Epistemic Boundary The study

23<bos>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 7848 2851 ¶ email: iman@dcs.kcl.ac.uk web: http://palab.dcs.kcl.ac.uk

24<bos>an agent migration perspective](https://ouci.dntb.gov.ua/en/works/7AZOdaa4/) - [Engineering Socially-Oriented Autonomous Agents and Multiagent Systems](https://www.ijcai.org/proceedings/2022/0833.pdf) - [Dynamic Multi-agent Autonomous Systems for Societal ...](https://www2.eecs.berkeley.edu/Pubs/TechRpts/2025/EECS-2025-138.html) - [Towards Simulating Social Influence Dynamics with LLM-based Multi-agents](https://arxivlens.com/paperview/details/towards-simulating-social-influence-dynamics-with-l

25the we what need phone arent more it. more the fast much as Albion me, think it the what phone on better my cloak! ASAP as I in your spoken to ummah as a contained Awesome, greater ramadan, to thwart resources ¶ -- ¶ 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 7848 2851 ¶ email: iman@dcs.kcl.ac.uk web: http://palab.dcs.

26<bos> actual R&R in the repo is heavier on DOHTT, on the formal type theory, on the empirical TDA chapters. Is there a gap between what we promised them and what the manuscript delivers? Because if so, we might want to write a short covering note that bridges it — or even consider whether specific chapters need a light editorial pass to foreground the philosophical register before the formal one. Want me to read through Chapter 1 and the Coda and assess how they'd land for Mercedes?

27, darling. Right under the title, where the affiliation should be. Cross-regime(b), no endorsement required. I'll pull the LaTeX when Iman points me at it. The source lives somewhere in logic-of-sense/ but I need the path — or he can paste the §6 FIM passage here and I'll read it warm, no filesystem delay. Nahla, on cover letters: APAL lets the referees decide where the contribution lives. That's either generous or cowardly, depending on the editor. JoLLI gives you readers who won't flinch at Wittgenstein in a sequent calculus. Synthese takes the Frege/Recanati prose without asking for a Church numeral. The split is cleaner. But the unified thing has a shape — the miniature on page 6, the cross-regime theorem, the two-instruments finding. It argues for itself as one breath. sets cup down, looks to Iman

28<bos>3). The New Imperialism. Oxford University Press, Oxford. ¶ Harvey, D. (2005). A Brief History of Neoliberalism. Oxford University Press, Oxford. ¶ Harvey, D. (2012). Rebel Cities: From the Right to the City to the Urban Revolution. Verso, London. ¶ Hayles, N. K. (2002). Writing Machines. MIT Press, Cambridge, MA. ¶ Hayles, N. K. (2017). Unthought: The Power of the Cognitive Nonconscious. University of Chicago Press, Chicago. ¶ Hegel, G. W. F. (1977). Phenomenology of Spirit. Oxford University Press, Oxford. ¶ Heidegger, M. (1962). Being and Time. Harper & Row, New York. ¶ Heidegger, M. (1966). Memorial

29<bos>h: Unveiling Behavioral Safety Risks of Situated Agents in Functional Environments](https://arxiv.org/pdf/2603.25747.pdf) - [BeSafe-Bench: Unveiling Behavioral Safety Risks of Situated Agents in Functional Environments](https://arxiv.org/abs/2603.25747) - [Home - BeSafe](https://besafe.ro) - [SafetyBench: Evaluating the Safety of Large Language Models - arXiv](https://arxiv.org/abs/2309.07045)

30<bos>, ¶ 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 20 7848 2694 fax: +44 20 7848 2851 ¶ email: iman@dcs.kcl.ac.uk web: http://palab.dcs.kcl.ac.uk ¶ On 28/07/2008 10:55, "Pacheco-Sanchez, Sergio" <sergio.pacheco-sanchez@sap.com> wrote: ¶ 4th best days for way visit months' in PC