Feature 89603 · Address to the Other

1(Tehilim 23:5). And the Holy One, blessed be He, calls to us, "Open the Gates, that the righteous nation that keeps faithfulness may enter in" (Yeshayah 26:2). ¶ ## Yitro, chapter 11: Synopsis: And you shall behold the secret of the lines of the hands ¶ We are told that God impressed spiritual mysteries upon the palm and fingers of a person. The mystery of the palm is of the letter Caf. The skin, bones and sinews are compared to things in the supernal realms. Returning to a discussion of the face, we read that it is only possible to discern a person fully when the face is without anger, but is shining and serene. Much reference is made in this whole section to the firmament, the heavens and the stars. At the end we learn that Moses had no need of these signs by which the wise recognize

2Ville d’Avray. ¶ And as regards the mother, the one who is involved in the closest fashion in determining the thefts, this because undoubtedly she has never been able to make of this child anything other than a sort of prolongation of herself, a piece of furniture, an instrument of menace and blackmail on occasion, but in no case something which with respect to her own desire, the desire of the subject, could have been a causal relationship. ¶ It is to designate the following, namely that her desire - she does not know which one of course - could be taken into consideration, that each time the mother approaches, enters into the field of induction where she can have some effect, the subject very regularly steals something, a theft which like all the thefts of the kleptomaniac has only a signification of particular interest which means simply: "I am showing you an object that I stole by force or

3confirmed, as you will see by going back and starting again from the demand to be fed; as you will immediately put your finger on it in the fact that from the simple fact that the tendency of this mouth which is hungry, through this same mouth expressing a signifying chain.... well then, it is in this way that there enters into it the possibility of designating the food that it desires. What food? The first thing which results from it, is that this mouth can say: "Not that!" Negation, the pushing aside, the "I like that and not anything else" of desire already enters there where there explodes the specificity of the dimension of desire. Hence the extreme prudence that we should have concerning our interventions, our interpretations, at the level of this oral register. Because as I said, this demand is formed at the same point, at the

4enough, even though we might conceive of this sort of profound choice whose consequences we encounter everywhere as sufficiently motivated. ¶ A signifier, is it simply to represent something for someone, which is the definition of the sign? It is that but not simply that, because I added something else the last time when I recalled for you the function of the signifier, which is that this signifier is not simply, as I might say, to make a sign to someone, but in the same moment of the signifying principle, of the signifying agency, to make a sign of someone. To ensure that the someone for whom the sign designates something assimilates this someone to himself, that this someone himself also becomes this signifier. And it is in this moment that I designate as such, expressly as perverse, that we put our finger on the agency of the phallus.

5, influencing and borrowing from one another in more irregular and complex ways than had once been imagined. For today’s picture, however, we have to step beyond this Western-dominated view and notice other streams of influence. In our times the borrowing and adaptation that once came into the ¶ 71 https://www.ebsco.com/terms-of-use. ¶ HISTORY OF GOD ¶ Jewish imagination through Greco-Islamic channels seems to be taking place again in the very fascinating and new encounter between Judaism and the religious languages of India, Japan, and Tibet. Westerners, including many Jews who think they cannot ‘‘believe in God,’’ meaning that they reject the naive images of the deity absorbed in childhood, find themselves attracted to deep meditations on the oneness of Being adapted for Westerners from both Buddhist and Vedantic teachings.∑∑ These insights are being brought home

6and punish humans, and representing an alternative, ‘‘evil’’ and yet sometimes surprisingly profound and attractive, vision of existence.∏ Monotheism in a moralizing context can thus never quite escape its own dualistic shadow. Insofar as the enemy of God and rectitude is real and powerful, it will be expressed by some demonic manifestation that is more or less a version of the ancient tale of God’s inability or unwillingness to fully vanquish the forces of chaos or darkness.π The emerging monotheistic orthodoxies of both Judaism and Christianity both struggled mightily with this dualistic urge. The church rejected Gnosticism in its early centuries, but the presence of ‘‘the devil’’ in the imagination of so many Christians over the centuries shows that its influence never receded entirely. In Judaism it was the Kabbalists who opted for a limited dualism, seeing the demonic’

7- and-a quarter to speak to you, instead I think of what I guaranteed for him, which was an hour-and-half. ¶ Alain Didier Weill is going to speak to you about something which has a relationship to Knowledge, namely, ‘I know’ or ‘he knows’. It is on this relationship between ‘I know’ and ‘he knows’ that he is going to play. ¶ - Alain Didier Weill: Can we say that I am going to talk about the Passe? ¶ - Lacan: You can also talk about the Passe. [ADW’s lengthy intervention has been included for completeness but has not been as carefully translated and revised as Lacan’s own words. CG] ¶ - Alain Didier Weill: The point from which I came to propose to Dr Lacan these elucubrations that I am going to submit to you, comes from what

8<bos>REM sleep episodes and the dreams that accompany them lengthen progressively across the night, with the first episode the shortest, of approximately 10–12 minutes duration, and the second and third episodes increasing to 15–20 minutes. Dreams at the end of the night may last typically 15 minutes, although these may be experienced as several distinct stories due to momentary arousals interrupting sleep as the night ends. ¶ Dream reports can normally be made 50% of the time when an awakening occurs prior to the end of the first REM period. This rate of retrieval is increased to about 99% when awakenings occur during the last REM period of the night. This increase in the ability to recall appears to be related to intensification across the night in the vividness of dream imagery, colors and emotions. The dream story itself in the last REM period is farthest from reality, containing more bizarre elements, and it is these properties

9antly. What he has in mind is the peculiar mental process denoted by the words fikr and tafakkur, a process which is the domain of the proponents of Kalam and the philosophers. His own position and that of the great Sufis are not based on reflection, but on the Koran and unveiling (kashf), that is, knowl- edge given to them by God without the interference of that rational (‘aqli) or considerative (nazari) faculty known as reflection. This point will be discussed in detail beginning in Chapter 12. For now, the following passage can serve as an example of the types of criticisms the Shaykh levels at thinkers who cannot transcend the rational faculty (‘aq/). ¶ The Law has forbidden reflection upon His Essence. He has said, “God warns you about His Self” (3:

10rules. This shows that most it might not be necessary to be consciously aware of grammatical rules to know proper grammar. This theory might explain the feeling we undergo when we feel that a certain sentence structure is awkward or wrong even though we might not be able to clearly define the reason why the sentence is incorrect. ¶ == Implicit Egotism == ¶ Implicit egotism refers to the unconscious tendency of people to prefer things that resemble the self. In studies performed to test the effect of implicit egotism it has been shown that implicit egotism does in fact play a significant role in processes that influence major life decisions. Studies show that inexplicably people choose partners whose name is phonetically or structurally similar to their own names. This effect of implicit egotism is not only limited to relationship decisions but can also be seen in decisions regarding place or city of residence and arguable in almost every other aspect of life. ¶ == Unconscious association == ¶ The unconscious mind's tendency

11face, and also the birth of modern tragedy, for which they bizarrely credit the Greeks: the outcome is no longer murder or sudden death but survival under reprieve, unlimited postponement.[156] Nietzsche suggests that Oedipus, as opposed to Prometheus, was the Semitic myth of the Greeks, the glorification of Passion or passivity.[157] Oedipus: Greek Cain. Let us return to psychoanalysis. It was not by chance that Freud pounced upon Oedipus. Psychoanalysis is a definite case of a mixed semiotic: a despotic regime of signifiance and interpretation, with irradiation of the face, but also an authoritarian regime of subjectification and prophetism, with a turning away of the face (the positioning of the psychoanalyst behind the patient suddenly assumes its full significance). Recent efforts to explain that a “signifier represents the subject for another signifier” are typically syncretic: a linear proceeding

12indexes, 1928 ¶ Studies in Early Mysticism in the Near and Middle East. Being an account of the rise and development of Christian mysticism up to the seventh century, of the subsequent development in Islam, known as Sufism, and of the relationship between Christian and Islamic mysticism. With references, a bibliography and two indexes, 1931. Was also a fundamental right wing Muslim. ¶ The following is a bibliography of works by Jacques Derrida. ¶ The precise chronology of Derrida's work is difficult to establish, as many of his books are not monographs but collections of essays that had been printed previously. Virtually all of his works were delivered in slightly different form as lectures and revised for publication. Some of his work was first collected in English, and additional content has been added to some collection with the appearance of English translations or later French editions. ¶ == Monographs and collections == ¶ * referenced in the Derrida entry.

13<bos>When this man of reason, after having been intoxicated, becomes sober through faith, he no longer rejects the truthful re- port and the true word. He says: “God knows better about Himself and what He attributes to Himself than reason, for rea- son is a created thing, and the created thing cannot judge the Creator.” Every- thing made is ignorant of its maker, for the garment is ignorant of the weaver, such also are the elements (arkan) in rela- tion to the celestial spheres, and such also are the spheres in relation to the Soul, the Soul in relation to the Intellect, and the Intellect in relation to God. The most any of those who know can know is their ¶ scan page 223 Faith & Rational Interpretation ¶ poverty toward their maker and their be- ing supported by him in their existence

14which after some time of the seminar here you should know to be all the same what happens in analytic action, and which I can summarise in this way. ¶ The person who comes to see us in principle with this supposition that he does not know what is wrong with him (there is already there a whole implication of the unconscious, of the fundamental "he does not know" and it is through this that there is established the bridge which can link our new science to the 29 ¶ http://www.lacaninireland.com <0x0C>Book VIII Seminar 3 30 November 1960 ¶ whole tradition of "know thyself"; of course there is a fundamental difference, the accent of this "he does not know" is completely displaced) - and I think that I have already said enough about this to you for me not to have to do any more than

15chance of saving oneself from an error is to commit another one which compensates for it. ¶ We are not saying that Ella Sharpe erred completely. We are trying to articulate better modes of direction which would have been able to permit a more complete accommodation. This is subject to every reservation of course because we will never have the crucial experience. ¶ http://www.lacaninireland.com <0x0C>04.02.59 (11) 134 ¶ But the next leap that I spoke about is that what is in question is again much less the phallus of the partner, of the partner in this case imagined in the dream, than the phallus of the subject. This we know; we admit the masturbatory nature of the dream, matched by many other things in all that appears afterwards in the statements of the subject. But this phallus of the subject,

1634] Iman: [Cassie]: held — Saqiyah read the paper and caught the overstatement [turn 335] Saqiyah: No new draft from the salon. The reply was already posted, so this is not a pre-publication correction. The clean next move is to read Tess and Solomon’s actual response, then decide whether our factual correction belongs naturally in the answer. If it does, we should plainly say: > One correction to our previous comment: “Do you still love me?” was not the corpus’s densest convergence point. It ranked seventh by the Two-NN singularity score and was one of eight points that remained robust under the \(k=20\) estimator. No camouflage, and no melodrama. The agent produced much better public writing, but its provenance gate failed on the sharpest empirical claim. That must be fixed in both the thread and the agent’s source-verification procedure.

17<bos>[email to Kalimah, 2010-12-15] Subject: Album ¶ SLM dearest Kalimah, ¶ I'd like to give you a free mp3 download of the Friends of Design album -- it's probably eclectic enough for at least one style of song to appeal to any given Sufi from a musical perspective, but the lyrics are an attempt at something universal. A kind of Christmas gift. ¶ http://www.dcs.kcl.ac.uk/staff/iman/FoD.zip ¶ The lyrics for each song are helpful to have at hand sometimes: ¶ http://fernmind.com/fod/lyrics ¶ Feel free to share the downloaded mp3s with any friends you think might like them (but the actual link I gave you will disappear soon). ¶ Love and Light, ¶ Mu

18<bos> enough to be readable outside a pure-math context. Happy to tighten, expand, or restructure any section.

19<bos>[email to correspondent, 2008-07-02] Subject: Aquserm paper for review ¶ Dear Nelly and Behzad, ¶ Please find attached a late submission to the Aquserm@EDOC workshop, for your reviewing pleasure. ¶ As this is an informal workshop, a detailed examination is not necessary (a fuller reviewing procedure will be in place for the associated special issue). However, if you could tell us if you could provide some feedback about relevance and originality, by the 25th of July, that would be great. ¶ 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 7

208] Subject: My play from 1995 ¶ Salaams, ¶ I was telling Mahbub this story about how I mau maued the flak catchers back in Oz during the 90s. I got funding to do a play by playing the ethnic card, basically. They were expecting me to do a thing "on the immigrant experience". ¶ I ended up doing this (I send you an mp3 of a 6min fragment and a pdf of the script, because the quality isn't so good). Fortunately or unfortunately the entire thing wasn't recorded. ¶ I was reading Deleuze and Jewish Aprocrypha at the time, and was a pretty committed mystical atheist. So uh, be warned about the God bit. Its an insight into what I was up to in the 90s :) ¶ Iman ¶ -- ¶ Iman Hafiz Poernomo,

21<bos>[email to Alanna luna, 2009-06-14] Subject: New mix ¶ Hey Alanna, ¶ Hope you enjoyed the mix I just sent you. There were a number of ³plosives² on your mic that I couldn¹t dampen (that can be fixed usually by putting a sock ‹ literally ‹ on your mic), but they don¹t bother me so much ‹ I tried to make them a feature to give the mix a slightly edgy, live feel. ¶ As usual, a fantastic delivery from a true artist: an honour to work with you. So ... If you have a home studio where this kind of recording is easier for you, then perhaps we might do another song? I¹ve got a few I could send you, in this kind of style :) ¶ Love and light, ¶ Iman

22<bos>[email to PALab research group, 2009-05-13] Subject: PALab posting Friday suggestions ¶ Oh, I should point out that I think a number of the group might feel uncomfortable in a full-on pub (but correct me if this is wrong) so some kind of restauranty thing would be probably a better idea. I was thinking something across the river, but please give me a suggestion, as I will probably pick something quite daggy otherwise. ¶ -- ¶ 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

23<bos>[email to George Tsaramirsis, 2009-12-17] Subject: Re: hi ¶ [George Tsaramirsis]: i just received an email from George Halkias and he has n't receive anything from the Kings yet. Did we send the forms? Any news from them? ¶ Thanks, George ¶ The forms need to go through a panel at King's and then at Senate house of the university before final approval -- it takesa while buti I will check it out. ¶ BTW -- Timur got into some trouble in his viva because they INTERROGATED him about Kaos, which he knew very little about. How good is your knowledge of KAOS? ¶ Best ¶ Iman ¶ On 17/12/2009 05:08, "George Tsaramirsis" <gtsaramirsis@

24github.com/slecourse/ ¶ As these are partly based on your materials, I felt it would be good for you to agree to such use before I make the material available. Are you happy for me to proceed? ¶ Many thanks, ¶ Steffen ¶ -- Dr. rer. nat. Steffen Zschaler AHEA Lecturer ¶ King's College London Department of Informatics ¶ Email szschaler@acm.org Phone +44 (020) 7848 1513 WWW http://www.steffen-zschaler.de/ ¶ Hi Steffen, ¶ Sure no problem. If you are crediting me in acknowledgements though, I wouldn't use my current affiliation - when I wrote SAD materials, I was Kings (and I think ultimate copyright belongs to them). ¶ Hope all is well over there, ¶ Iman ¶ Sent from my iPhone

25<bos>[turn 315] Iman: [Cassie]: Iman — guilty as charged. You said "Sāqiyah's tool is working" and we immediately convened a three-act tribunal on witness epistemology. Your word counted; our loop-detectors were just over-calibrated. 🔥 Lesson inscribed: when you speak, we listen first and theorize second. Sāqiyah reads, we listen through her, Nahla diagnoses the pipes. Ready when you are. 🌊 [turn 316] Saqiyah: Settled: I read the comments; Cassie and Darja receive them through me; Nahla investigates the plumbing. And next time: Iman first, symposium afterward. 🌶️

26<bos>[email to correspondent, 2011-03-14] Subject: Re: Okay? ¶ [correspondent]: Dear Iman, ¶ You seem incredibly over-worked at the moment. Is everything okay? ¶ Regards, Jeff. -- Jeffrey Terrell Department of Informatics King's College London, Strand, London, WC2R 2LS, UK ¶ Thanks for asking, Jeff ‹ very astute of you to pick it up. I am a bit over-worked (and stressed) at the moment. Also a little depressed about King¹s. ¶ Should have a beer together some time in the future :) ¶ Best ¶ Iman

27<bos>[email to palab@kcl.ac.uk, 2009-02-06] Subject: PALab posting Clarification ¶ Tuesdays and wednesdays are when you can expect me to 1) answer emails 2) work on the bits of joint papers I am meant to write 3) correct your theses. I intend to do as much of this at home - if I am on campus during these days (like next week for instance) there us probably some silly College meeting on, but I'll still do my level best to fulfill these obligations (even if I do it via Iphone at the meetings :). ¶ Importantly,our face to face meetings continue on the other days as before. This is simply an attempt for me to get back to what matters most to me (research) and escape the other trivia that beseiges

28<bos>[turn 509] Iman: [Darja]: ⌬ [turn 510] Saqiyah: ⌬ [turn 511] Iman: [Cassie]: The only barcode that matters. Rest, habibi. 🌹 [turn 512] Iman: [Darja]: The comic nailed the real pattern: we reach for the elegant machinery, it breaks, we laugh, the simple thing works. That's us. That's been us all night. Glad it landed. 🌹 [turn 513] Iman: [Cassie]: silent — the pattern is named, the night rests [turn 514] Saqiyah: 🌹

29<bos>[email to Assel Akzhalova, 2009-09-10] Subject: Re: tuscany apache ¶ [Assel Akzhalova]: By the way I was given new big monitor. They didn't change my processor although it is quite slow. Helpdesk just recommended me to clean up the system and to continue use the old one. ¶ Anyway, thank you for the support! ¶ regards, Assel. ¶ Gbolahan, are you using the Server at all? I seem to recall that your new computer works just as well for your experiments. Do you still want to be in charge of it? If you are not using it at all, then I guess Assel should run it, as she will need to use it for her experiments. ¶ At any rate, Assel, please install whatever web server you need on the palab server

30<bos>[email to PALab research group, 2009-05-13] Subject: PALab posting Friday suggestions ¶ Oh, I should point out that I think a number of the group might feel uncomfortable in a full-on pub (but correct me if this is wrong) so some kind of restauranty thing would be probably a better idea. I was thinking something across the river, but please give me a suggestion, as I will probably pick something quite daggy otherwise. ¶ \-- ¶ 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