Prof. Tim Winter - ITC Video Keynote: “Klossowski's reading of Nietzsche from an Islamic viewpoint”

0:19 a frequent but rather overdue turn in

0:23 recent western scholarship on Islamic

0:25 Theology and law has been the

0:27 observation rather an obvious one

0:30 traditional madasa alumni the classical

0:33 Muslim thought quite typically favored

0:36 indeterminate and probabilistic positions it's the conclusion reached by

0:41 Aon zaa and wa halak to Major

0:44 interpreters of the tradition premodern

0:47 Islam was as indicated by the title of

0:50 B's recent book a culture of

0:53 ambiguity before modernization the

0:55 Muslim world was characterized by a

0:57 dynamic yet socially sustaining policy

1:00 me so that as Bower says the process of

1:03 making ambiguous is constitutive of

1:07 sunnism these authors uh have not

1:10 hesitated to offer views on the

1:11 contemporary meaning of this discovery

1:14 for instance Bower speculates on the

1:16 postmodern potential of the Islamic post

1:19 formative tradition hoping that it

1:21 renders Muslim theology particularly

1:23 fluid and open to engagement with the

1:26 drift of contemporary German and

1:27 European moral culture the rather transparent subc Colonial

1:34 instrumentalizing of the heritage of any

1:37 scrutiny of the post formative Muslim

1:39 Cannon will generally bear out this

1:41 perception of poemi which it's taken

1:44 orientalism rather too long to

1:47 apprehend possibly there's a parallel in

1:49 the sluggishness of old European

1:52 discussions about Jewish law which

1:54 assumed a natural disloyalty to the

1:57 nation state in Torah observant Jews who

2:00 are thought to be wedded to a closed and

2:02 immutable Cannon which defined their

2:04 identity and difference before it was

2:06 noticed that rinic culture in its

2:08 dominant talm modic mode represents

2:11 precisely a culture of ambiguity with

2:13 judaic authenticity conceived as the

2:16 habitus of a mobile

2:18 conversation but we're not going to

2:20 pursue that analogy here instead my

2:23 purpose in launching this Bon Des will

2:26 be to show scriptural mystical and

2:29 philosophical theological Ted as

2:32 presenting an internal ethology and

2:34 grammar which may generate a rather

2:36 distinctive but not unintelligible mode

2:38 of Engagement with late modern

2:40 conversations in the publicly secular

2:43 West to this end I will recruit the

2:46 French philosopher and artist Pia

2:48 kosovski whose distinctive contribution

2:50 to the Pathology of modern subjectivity

2:53 derived in large measure from an unusual

2:56 cohabitation of n with st teso of Avila

2:59 of offers a suggestive indication of how

3:01 to pause sunnism juxtoposition of

3:04 revealed certainty with a culture of

3:06 ambiguity and of openness the ba debate is obviously

3:11 significant across Europe now and to the

3:14 alarm of nativists non-migrant birth

3:16 rates are in free fall this we might

3:19 term the biopaw an evolution which seems

3:22 to follow two stages firstly

3:25 post-industrial secularizing Humanity ruptures the symbiosis with with other

3:30 orders of nature prompting their rapid

3:32 collapse and this is followed by a

3:34 second episode in which Humanity itself

3:36 turns away from self-replication the sexual revolution

3:40 of the 1960s detached now from the hate

3:43 Ashbury spiritualities which sought to

3:46 sacralize it has simply generated a

3:49 declining nonprotic libidinal which has

3:52 perfectly inverted the augustinian ideal

3:55 of procreation without desire the pandemic of dissoci I ative

4:00 identity disorders intensifies the sense

4:02 of disengagement from the body while

4:04 yong's Eternal child puos is the inevitable fruit of the

4:09 puberty blockers delivered by modern

4:11 education we have fewer children but

4:14 childhood lasts for longer towards this biop pausal Europe

4:19 sails a filla of flimsy arcs carrying

4:22 migrants who mostly bear the charism of

4:24 Ishmael and hajar archetypal Exile

4:28 people these new Europeans are not only

4:30 pre- bopa in their facundity but remain

4:33 rooted in traditional cultures with high

4:35 and even Rising levels of religiosity as

4:38 suggested by the 15th Arab youth survey

4:41 this year or by Michael Robbins of the

4:43 Arab barometer who observes as he says

4:46 that youth aged 18 to 29 have led the

4:50 return to religion across the Middle

4:52 East and North Africa over the past 10

4:56 years against this there is Europe's

4:58 eternal return to its dichotomy of self

5:01 and other and the new sub Christian

5:03 nationalisms emerging across the

5:05 continent the reappearance of a chronic

5:07 immune reaction against the semitisms

5:10 pitch Apollo against diis the linear and

5:12 the closed against the biotic and

5:15 polymorphus a perennial theme of

5:17 European self-de since the time of

5:21 ureides but some are asking James

5:23 Baldwin's question do I really want to

5:25 be integrated into a burning house to

5:28 some Muslims Skeptics the late modern

5:30 West presents a schema of demerits the

5:33 fentel zombies of Inner City Portland or

5:36 Philadelphia the mental health plague

5:38 the cultural Wars which in the name of

5:40 diversity stigmatize the traditional

5:42 social practices of many migrants and a

5:45 growing economic stasis combined with

5:46 deepening structural inequality never has adorno's question

5:51 seemed less absurd of why mankind

5:54 instead of entering into a truly Human

5:57 Condition is sinking into a new kind of

5:59 Barber ISM generated by the

6:01 indefatigable self-destructiveness of Enlightenment thus we hear assorted

6:07 provocative Prophecies of an ishite

6:09 future Bishop athanasia Schneider for

6:11 instance tells us that a Muslim Europe

6:13 is inevitable while the atheist camil

6:16 paga pres predicts that the passion of

6:18 Islam will win throughout the West just

6:20 as Christianity wants won over the epine

6:23 androgynous and hedonistic Roman Empire

6:27 as she writes I will continue to

6:28 celebrate androgyny but I am under no

6:31 Illusions about what it may portend for

6:33 the future it seems more likely of

6:35 course that the West will be taken over

6:37 by artificial general intelligence

6:39 rather than by Muslims it is the West

6:42 science which will turn the lights off

6:43 and complete the biopores but our question presses

6:48 mainstream political thought has been

6:49 allergic to dealing with the ishite

6:51 presence in the western mix and with the

6:53 associated Muslim political theories it

6:56 took 911 to jolt haras out of his his

6:59 musings on something he was calling the

7:01 judeo-christian persistence and the sociological and

7:05 ethnographic accounts even less

7:07 frequently take account of Islam's

7:09 internal theological and juridical

7:12 processes while Bow's promising culture

7:14 of ambiguity is hardly referenced at all

7:18 as talal Assad complains it is too often

7:20 forgotten that the world of Islam is a

7:22 concept for organizing historical

7:24 narratives not the name for a

7:26 self-contained Collective agent but slowly there is taking place a

7:32 grandma of the epistem in the

7:35 universities Christian theology is

7:36 giving way to religious studies but

7:39 orientalism is giving way to normative

7:41 Muslims who choose to operate in a

7:43 theological idiom V's steel cage is

7:47 being unexpectedly rattled if academ is the Keystone to

7:51 debor spectacle which is the ruling

7:53 order's non-stop discourse about itself

7:56 it's never ending monologue of

7:58 self-praise hierarchical society's ambassador to

8:02 itself let us claim that Islamic

8:04 theology represents the most significant

8:06 site of epistemic difference in the

8:08 academy resisting the intense conformism

8:11 of academic coloniality which assumes

8:13 the unique appropriateness of discourses

8:16 flowing from Europe's Enlightenment even postc Colonial Theory

8:20 scarcely impresses as an alternative

8:23 suban aligned epistem gri spivac for

8:27 instance was a Convent girl and her

8:28 voice does seem mesially

8:32 Western the academy continues to melt

8:34 and reconstitute the other through the

8:37 parastic flow of colonial westernization

8:39 throughout the globe one could say

8:43 in and this Maxim is hardly

8:46 unthought but it can be claimed just

8:48 that an ishite theology rooted in the

8:51 immensity of Islam's library and the

8:53 sunna leban f is emerging as a site of

8:56 discordance and rupture interrogating

8:58 the doctrine that only the West

9:00 generates true universals and that the

9:02 ethical is rightly determined only among

9:04 nobl rs's cozy Guild of good people

9:09 Ishmael here as scripturally is the

9:12 exceptional paradigmatic Outsider the

9:15 commane outside the Ring of

9:17 wagons his does remain a sight of

9:20 extreme precarity his thinking flickers

9:23 in a sort of intellectual dark web

9:26 unsuspected by Elites but as kosian

9:29 reading of subjectivity suggests he is a

9:32 paradigm of the Westerly unthought a

9:34 Semitic advocate of a poemy of alternate

9:37 indices of truth if the Frankfurt School

9:40 is ultimately yet another

9:41 self-referential epicycle of a

9:44 eurocentric historiography then classical Islam or some interpretation

9:49 thereof is a metacritical theory we

9:52 shall see how this might go

9:54 shortly B's account of ishite discursive

9:57 policy me does not attempt a deep

9:59 probing of its Origins the logic of

10:01 calam and Sufism as the substrate of the

10:04 diverse Islamic form of life is not

10:07 assessed he does however note the

10:10 itology of its contemporary surrogates

10:13 islamism and most of the salafi

10:16 fundamentalisms comprised by their own

10:18 logic a linearization of Islam Vincent

10:21 Cornell describes how their Sharia has

10:23 been transformed by a reactive

10:25 engagement with colonialism to become as

10:28 he says a Creed calculus instead of an

10:31 umbrella of inclusiveness ideological

10:33 Islam has become a totem of

10:36 separateness so the war on terror is as

10:39 John Gray insists a western civil war

10:42 with traditional Muslims looking on in

10:44 perplexity while the islamists burn the

10:46 libraries and Carry Out Alto stafe

10:48 against the surviving custodians of the

10:50 old policyi this paroxysm utopianism is not

10:56 a Reformation so much as a defamation

10:59 it deforms the culture of ambiguity into

11:01 a totalitarian Western imposition of a

11:04 strong linearity in kalonian fashion the

11:07 conquered have once more emulated the

11:12 conquerors linearization and the general

11:15 homogeneization of the Sunni

11:17 conversation were the outcomes of 19th

11:19 and 20th Century Muslim reflexes against

11:22 the ocidental colonial insistence on

11:25 systematic Western ratio as the

11:27 guarantor of organizational and military

11:29 Triumph yoked unevenly to aab ising

11:33 rejections of creedal and practical

11:36 difference traditional Muslim analysis

11:38 attacks this defamation from multiple

11:40 angles the variety of which seems to

11:42 support the authenticity of their

11:45 pmic for instance the Bosnian Theologian

11:48 rusmir mahmu chich who has written

11:50 extensively on what he calls the

11:52 ideological Distortion of Islam

11:55 identifies a failure to recall

11:56 scriptures or anthropology it's immemorial the verse

12:00 at Surah 7 verse 172 which shows

12:04 Humanity United in affirmation of the

12:06 Creator's uh presence in a prologue in

12:09 heaven and which goes on to remark had

12:11 thy Lord willed he would have made

12:13 mankind One Nation but they continue in

12:16 their differences the anamnesis of a before-

12:20 birth World enables the thought of the

12:22 equal otherness of human others and a

12:25 sharpened conscience of theophanic

12:27 difference more than in place fedo the

12:30 memory of a lost Congregation of souls

12:31 reveals a Divine Purpose in manifesting

12:34 the human order this diagnosis by Mahmud CH seems

12:40 credible and it is certainly interesting

12:42 that the islamists seldom cite this

12:45 verse which pre-deformation Muslims had

12:48 regarded as foundational his seems to be only one

12:52 form of the diagnosis however earned

12:54 here to suggest Pathways to the

12:56 retrieval of a full Theology of Muslim

12:58 participation in contemporary debates on

13:01 morality and citizenship I will attempt

13:04 to list some other determinants of the

13:06 post formative culture of ambiguity

13:09 locating these ultimately in the

13:11 justifying principle of the ishmaelite

13:13 form of life one place to start quite distinct

13:18 from mahm chah's might be Lou Mass's

13:21 understanding of Islam as a type of Juda

13:24 Shamanism pondering The Mystery of the

13:26 quran's appearance after Christ he

13:28 describes it as a kind of divine

13:30 reminder or pointer to the natural

13:33 law Islam shows God achieving what he

13:36 calls a temporal involution Aon towards

13:39 the most distant past Abraham ends the tribal and points

13:44 to the axial but the charism of Ishmael

13:47 retrieves the nonlinearity of the

13:49 Primeval past without replacing Isaac's

13:52 particularity with an Arab

13:54 ethnocentrism Islam is axial in car

13:57 jaspas' sense and seek seeks to

13:59 transform every people even though its

14:01 metabolism is recognizably archaic the Arabic language is to quote

14:06 Mass the purest Semitic language whose

14:09 word order prioritizes the action over

14:11 the agent anthropocentrism is thus ruled

14:14 out as in archaic times its immense

14:18 lexicon of synonyms and Ne synonyms and

14:20 its Mantic cadences Express the ishite

14:24 Oracle to the one who is wrapped in his

14:26 mantle the truth teller of the UN newly

14:29 Universal abrahamic even the alphabet seems to

14:33 reflect this idiograms hieroglyphs

14:36 Hebrew Gutenberg and querty divide

14:39 locutions with interruptions while the

14:41 Arabic script is cursive female

14:44 polymorphus selenic nonp paratactic in sentence

14:48 structure the enchanted languages

14:50 perlocution yield on the en raptured

14:52 hearer is more often an infinite

14:54 sequence of intensities than a logical

14:56 sequence of argument the scripture does

14:59 not begin in the beginning but is almost

15:02 in Del's and guar sense a ryome a mass

15:06 of roots its internal structure

15:08 permitting many equal points of entry

15:10 and cessation unlike the linear and

15:13 arborescent pattern of static Western

15:15 thought the romic discourse seems to

15:17 oppose in masom sense the state

15:20 philosophy of the West with the sort of

15:22 nadic thought commended in the anti

15:25 edus perhaps it's no coincidence that

15:28 the ultimate statement of nonlinear

15:30 writing in Europe finigan wake is

15:33 replete with quranic and Islamic

15:37 references koski's novel laform

15:39 recurrently indicates this describing

15:42 the present age in which no further

15:44 Souls may be saved it declares that a

15:47 new Humanity Beyond Good and Evil has

15:49 been created in this post salvific

15:53 environment we become newly aware of the

15:55 irrelevance of fixity and closure and

15:58 the importance only of variations in

16:00 intensity linear time breaks down as in

16:03 vegan's wake and the quran's fluid use

16:06 of tenses Islam is always the subtext

16:09 terzer of Aila the Mystic profoundly

16:12 influenced by Sufism discourses

16:14 anachronistically with a character named

16:16 fedish who is simultaneously Frederick

16:19 Barbarosa the pho Islamic King who

16:22 attempted to overthrow Christendom

16:24 societal uniformity and also n who

16:27 identified Islam with the Dian principle

16:30 against Christianity understood as the

16:32 sign of apollonian Detachment from the

16:34 Flesh and the Victory of

16:37 raimore the strange novel weaves

16:39 together many themes But ultimately

16:41 considers the eternal return Nature's

16:44 experienced Dynamic ontology of flux

16:47 which as in aism seems to deny the

16:49 reality of time expansion and

16:51 contraction of simultaneous and the

16:53 highest philosophy is a sudden

16:55 disclosure of this has happened famously

16:57 to nature himself made ecstatic by The

17:01 Majestic Enigma of the

17:04 anodin Del and guari in their search for

17:07 a nomadic retrieval of a more organic

17:09 and embodied subjectivity locate one

17:12 form of this in the sister semitism in

17:15 their short book on Kafka they note the

17:17 Eminence of what they call the tensor

17:19 the contronym with multiple opposing

17:21 indications frequent in the Hebrew

17:24 language of kafka's forbears the Supreme gift of scripture

17:28 turns out to be not the law but the

17:31 polyvalent exegesis of the

17:33 rabbis the radical embodiedness of the

17:36 cated discourse with its glottal stops

17:38 and vocalized tonalities suggests

17:40 language as a kind of bodily secretion

17:43 in its organicism it is variant cyclical

17:46 and affective this reading of rinic culture

17:50 seems to indicate a way of understanding

17:52 the textuality of Muslim Revelation the

17:54 very bodily symptoms of the initial

17:56 prophetic reception the INF fleshed

17:59 cesis and fenial and labal control

18:02 required by tajid canellation all

18:04 bespeak the archaic sounding organicism

18:07 of the Oracle as nature insisted thought

18:10 begins with the body not the mind the

18:13 texts ambiguities yield parallel

18:16 significations which are not resolved

18:18 through any hegelian dialectic but are

18:20 frequently left to stand by the

18:21 commentarial tradition of tapir again the contrast with islamism

18:27 is very notable we could begin to say

18:29 here in nitian terms that the normative

18:32 ishite reception of the Oracle is Dian

18:35 while the modern islamist read reading

18:37 is apollonian in what the sage of

18:39 Germany would consider a subversive

18:41 poine turn this incantatory poem syncopated by

18:47 the conventions of oral and not literate

18:49 culture forbids the confinement of

18:51 meaning by its intensity recall bong

18:54 chulan a poem has a sensual physical

18:56 Dimension that eludes its sense the

18:59 signified it is the excess of the

19:01 signifier that condenses the poem into a

19:04 thing in the quran's case the

19:07 primordialism of the narrative evokes

19:09 ancient validations of the libidinal

19:11 experience not as a prompt towards

19:13 acquisition but as an aspiration of the

19:16 Divine name alh the living in the human

19:19 claim the sunna is thus a paradigm of

19:22 the dionan the Quran produces a reality

19:25 which finds that the Divine inscriber

19:27 has written his name nature into nature

19:29 itself in which a Will To Power is

19:32 recognized as a true part of

19:34 nature Desiring a desirable Cosmos which

19:37 the book sensuously describes and the

19:39 libidinal function not limited to the

19:42 erotic constructs a reality in the

19:44 auditor subconscious or what kovski will

19:47 call a simulacrum that slowly sees

19:49 Cosmic diversity as a ploma of the

19:54 one so where the scripture says that all

19:56 the oceans turn to Ink would not suffice

19:59 for God's words it hints that only

20:01 orality can carry the proper intensity

20:04 of the logos the word made book ink must

20:07 be finite the Divine speech like all the

20:10 Divine essential attributes is finite

20:12 when distinguished from God but infinite

20:15 when understood as a modality or

20:17 hypostatic evolution of his Essence the

20:20 signifier is infinitely excessive and so

20:23 exegetic closure is inconceivable the auditor here is an

20:27 arabesque whose repeated geometry has no

20:30 natural bounds but although the meaning is only

20:35 an indicant DEA and not a definitive

20:38 account the song of this super repete

20:41 logos has shaped the impulses of the

20:42 ishite audience creating a diverse but

20:45 nonetheless broadly recognizable Muslim

20:48 habitus of values God's nature is

20:51 absolutely other and the messenger

20:53 advised us not to think about its

20:55 Essence but traces of its Norms in

20:57 history are recounted in scriptures

20:59 prophetic pericopes from these epics The Listener

21:03 understands that Islam came with an

21:05 ethically reparative purpose not only do the prophetic sagas

21:09 most of which hint at collectivist and

21:11 political impulses cumulatively shape

21:14 the Muslim sense of God's moral nature

21:16 but they also indicate that ishite

21:18 religion is more than an affirmation of

21:20 previous abrahamic Stories the Bible's texts of Terror some

21:25 of which are so alarmingly deployed by

21:28 modern Christian and Jewish nationalists

21:30 are processed and ethes Zed haar herself

21:33 the Proto foundress is retrieved she

21:36 becomes to use the discrepant modern

21:38 dialect a paradigm of

21:40 intersectionality she is African left in

21:43 the desert by a patriarch a single

21:45 mother a Sevenfold csing between the

21:48 Mount of Purity and the Mount of

21:50 chivalry ends not where she started but

21:52 at the latter with her son she does not

21:55 return to Egypt or Cala or even go to

21:58 the promised land but moves into

22:00 alterity to refound the great Sanctuary

22:03 where Millions every year reenact the

22:05 immemorial in this calized and

22:07 universalizing variant of abrahamic

22:11 adherence hajar and ishma then are

22:14 retrieved or in the anti edus sense

22:18 deterritorialized the text is as it were

22:21 more nomadic and Semitic than the pentet

22:24 since the biblical and hence Western

22:25 binary of Chosen and unchosen is

22:28 repudiated in favor of a drifting diet

22:30 of both and hence the pmic of Freud asman and

22:35 others which identifies the crossing of

22:37 the Red Sea as the beginning of the

22:38 West's destructive binaries collapses

22:41 Egypt cannot be an unchosen land for the

22:44 ishmaelites thanks to the haerin

22:46 DNA one could repeat the scripture

22:49 strategy of systematic repair and

22:50 inclusion with regard to the other

22:52 dichotomizing biblical texts as shadab

22:55 rahimah has observed the ex people wish

22:58 to attack the Canaanites but Moses and

23:01 God punished them for

23:03 this the Herm sacred exterminations

23:06 which depict God in bagman's words as

23:08 morally chaotic appear nowhere in the

23:11 quranic text this reparative reading has

23:15 been excellently documented by Michel

23:17 Michael Lal who speaks of how the Quran

23:20 cleans up God's image and also by Jack

23:23 miles who shows how the great binaries

23:25 such as Kan and Abel no his family and

23:28 the plagues of Egypt have been flattened

23:30 and ethes Zed by the new revelation even

23:33 Pharaoh now dies as a

23:36 Muslim as miles writes Allah is

23:39 positively eager to forgive while Yahweh

23:41 has to be talked into it for the Muslim

23:44 ear shaped by the Mantic song of these

23:46 stories the moral Vindication of ancient

23:49 Jewish history is one Consequence the

23:51 brutal story of the ethnic cleansing of

23:53 Canaan is a falsity and this CES with

23:56 the quran's ex culation of the Jews from

23:59 the execution of Christ but this new vision of a truly

24:03 ethical Israel deterritorialized as it

24:06 were forms only part of the story sacred

24:09 history is not a chaos com despite the

24:11 affirmation of difference the narrative

24:14 tells of a God who is recognizably moral

24:17 and moral even towards the other in

24:20 reality the other thanks to the common

24:22 Pledge of the immemorial is no more than

24:24 a facet of the same provisionally

24:26 unreached bless whose essay on Abraham's

24:29 prayer for Ishmael remains one of the

24:31 most profound meditations on the nature

24:33 of Islamic reason in the context of Ted

24:37 is clearheaded in seeing the shamanistic

24:39 logic of its scripture as the

24:40 determinant of ishmael's refusal of

24:44 linearity Sufism is thus Islam's heart

24:47 and its heart logic ratier is

24:49 dichotomizing while the heart allows

24:51 gradation and ambiguity one recalls alkindi's state

24:56 rationalism or that imposed by al-

24:58 matmon ratio in the reductive apollonian

25:02 non-nomadic non- romic sense readily

25:05 lends itself to totalitarianism as

25:07 Europe discovered during its 20th

25:09 century romance with political

25:11 Darwinism it was thanks to Al gazali

25:14 that Islamic culture finally absorbed

25:17 helenismo of the epis not as a

25:19 restrictor of truths still less is the

25:21 basis for totalitarian government although not politically in

25:27 forced ashite cam of course continued to

25:31 be linear and dialectical freedom in the Sufi sense of

25:36 horia is only enabled by ambigu and

25:39 curvature that is by the organic and the

25:41 fully Dian the right side the amine of

25:45 the brain it is prpic anticipating the

25:48 celestial garden whose AOS is exorbitant

25:51 because it is infinite the peptic

25:54 libidinal of Islam object of Scholastic

25:57 reproach joins the ishite and the haerin

25:59 to the organic and the cyclical

26:01 validating the Indescribable impulses

26:04 through a hikaya the Oracle will

26:06 reproduction which does not starve the

26:08 impulses but gives them a validating

26:11 Telos one recalls here K's friendship

26:14 and correspondence with Ani

26:17 Corban in Ian Arab's thought the

26:20 metaphysical diad he not he with its

26:23 resonances perhaps of Heisenberg and in

26:26 determinacy finds the ambiguous and

26:29 fragile ontology of all alterities the

26:32 world is God's unified and non delimited

26:35 imagination an ismus between existence

26:38 and non-existence hence even God talk can be

26:41 no more than an array of knots or

26:44 provisional and perhaps serologically

26:46 indicative tyingscarf [Music] force of thousands of earlier prophetic

27:00 in interventions we distinguish not between

27:03 any of God's Messengers as the scripture

27:06 says and every people has received a

27:09 guide Islamic normativities are Islamic

27:12 normativities although for the

27:14 ishmaelite and conclusive era in the

27:16 history of Ted the notet ties are by far

27:19 the most indicatively effective in

27:21 directing the impulses and hence

27:23 rectifying the creative imagination

27:28 if an arabis supposed relativism which

27:30 leads to a rather subjective seeming

27:31 jurist Prudence in which lawful verdicts

27:33 and moral choices are produced by

27:35 sainthood rather than juridical

27:38 dialectic thus appears to be a

27:40 reasonable outcome of the scriptures

27:42 insistence that nothing is like him and he is the

27:47 seeing and the hearing a verse which as

27:49 the Andalusian Master points out JX

27:52 proposes negation and affirmation aoria

27:55 and analogy the book b the auditor in the 99

27:59 Names whose operative significance is

28:01 hinted at in the prophetic sagas and the

28:03 man or woman who perfectly instantiates

28:06 those names the imaro day will be a

28:08 perfectly social human whose

28:10 participation in the social will be

28:12 entirely positive showing how quranic creates a

28:19 world of ambiguity for the inrupt of

28:21 Mystic is scarcely difficult however

28:24 it's the formal madrasa discourse which

28:26 exists not through Sufism but under the

28:28 exoteric science of Kalam which forms

28:31 the presumptive context of B and halak's

28:34 present presentations of Islamic policy

28:36 me Wayne hanky has carefully shown how

28:39 the philosophical secular in the west

28:41 has root in aquinus and his reception of

28:44 medieval Islam's Hospitality to a

28:46 secular sacred aquinus built on the cam

28:50 distinction between AK and knuckle ratio

28:52 and Revelation tradition to create a

28:55 realm of temporal knowledge which

28:56 ultimately he says expanded to drive the

28:59 sacred out the pmic about Islam's failure to

29:03 follow suit is familiar khed Abul fodel

29:06 in his dialogue the place of Tolerance

29:09 in Islam is responding to a straussian

29:11 essay by Milton VOR who blames the

29:14 perceived failure of modern Islam on the

29:16 decline of moralism assuming the moralism was a

29:20 rationalist school vior inverts Abbasid

29:23 history by blaming islamist intolerance

29:25 on Asher ISM and traditionalism with

29:27 their command ethic and their

29:29 occasionalist ontology which allegedly

29:31 obstructed the appearance of a Muslim

29:34 Newton at no point does he consider the

29:36 totalizing and deterministic implications of Newtonian physics which

29:41 is to deploy our binary again appolloni

29:44 where quantum mechanics might readily be

29:46 seen as Dinan if most Muslim Community and

29:52 thought leaders in the western space owe

29:54 allegiance to some instantiation of

29:56 Asher ISM or for the Hanes the closely

29:59 Allied matuidi school this syllogism

30:02 which holds that rationalism generates

30:04 tolerance Asher ism is not rationalist

30:06 therefore Islam is intolerant needs

30:09 careful assessment the Frailty of the two

30:12 premises requires no comment Who's

30:14 Justice which rationality an artificial intelligence

30:18 government would likely be rational but

30:20 would not necessarily be tolerant in

30:22 fact mesites fell out of favor partly

30:24 because of their intolerance towards a

30:26 diverse cifal epistem establishing the

30:29 only official Inquisition in Islamic

30:32 history while wasel IB founder of the

30:35 school left the mainstream because of

30:37 his belief that grave Sinners were

30:39 unbelievers in other words moralism was

30:42 born in a mood of

30:45 intolerance the alleged irrationalism of

30:47 ashar appears simply as a type of

30:50 skeptical theism enabled by the

30:52 transcendentalism of the scripture so

30:55 the quranic anthropomorphisms are inter

30:57 preted figuratively by mortalism and

30:59 literally by hites while ashis insists

31:03 that both of these closures are

31:06 presumptuous the strategy of B without

31:09 how becomes a key ashite hermeneutic

31:11 policy whose indeterminacy reflects the

31:14 school's epistemic humility God does not

31:17 resemble anything and speech is simply

31:20 an intermediary which permits analogies

31:22 which may LLY diverge Ted entails not only his Unity

31:27 his solitary and incommensurable

31:29 uniqueness the meaning of scripture as

31:32 of the Divine names is determined by God

31:35 and not by our mental

31:37 operation in his analysis of bakan

31:39 theology David vishanoff shows how

31:42 Divine discourse is intrinsically

31:43 equivocal by reason of the capacity of

31:45 the Arabic language to imply this

31:48 assy this supports Asher ism's

31:51 fallibilism theology seeks an

31:53 approximative assessment and necessarily

31:56 permits alternatives which the community

31:58 validates as permissible within the

32:00 linguistic and historical exegetical

32:03 context in the Theology of Ramon Harvey

32:05 madism in particular is an open theology

32:09 prioritizing meaning of a systematic

32:11 foundationalist proof a conception of

32:14 the calam tradition that is

32:15 self-reflective about its own

32:20 contingency the quranic ryome points to

32:22 an omnificent deity unconstrained by

32:24 temporal limitation as right

32:27 occasionalism presents a cosmo Cosmos of

32:29 plastic flux in which the perceived

32:31 regress of ontological causes is

32:33 illusory disguising God's habitual

32:36 sequencing of moments rather than a

32:38 simple Newtonian determinism Toby mayor has reflected on

32:43 the convergence of this ontology with

32:44 iban Arab's supposed monism all alleged

32:47 causation is the unmediated imminent

32:50 Divine action and masso observes that

32:53 Islamic time is not a continuous

32:55 duration but a Milky Way of

32:57 instance on K's understanding this

33:00 recalls n's experience of his eternal

33:03 return here we observe Ted pushed to the

33:06 limits of its own logic from the Asher

33:09 perspective monotheism either establishes fixity and closure in God's

33:14 created world with a dualistic

33:16 possibility of human intervention

33:17 through the magic of free will or if it

33:20 is totalizing identifies complete

33:22 contingency and therefore radical

33:25 ambiguity and acquisition Casp by the

33:29 human subject cannot intervene in a

33:31 cosmic totality controlled by God's

33:33 imminent agency but by esap escaping the

33:36 illusory web of causal chains we

33:39 experience the possibility of a dim but

33:41 real human accountability the ethical void proposed

33:45 by Free Will denying atheists such as

33:47 Dirk Perabo with its D consequences for

33:50 moral participation in the Public Square

33:52 and the de facto determinism of marxian

33:55 dialectical materialism are thus averted

33:57 by aeris's conclusion that causal chains

34:00 are not determinative but are only

34:02 apparent habits in the context of which

34:05 humans May nonetheless pray for outcomes

34:07 and towards which they may like the

34:09 early Muslims act politically this cosmology is the

34:13 ultimate generating generator of Islam's

34:16 metacritical Theory which dismisses the

34:18 Frankfurt School not only as Colonial as

34:21 we suggested earlier but is improperly

34:23 rooted in a very outdated physics

34:28 aeris's denial of simple binaries

34:31 annoyed its mesite rationalist critics

34:34 who wanted to know decisively for

34:36 instance whether a Divine attribute was

34:38 identical with or different from the

34:40 Divine Essence if God speech is not like

34:43 human speech they said we cannot finally

34:45 close its meaning which frustrates the

34:47 purpose of textual Revelation but the ambitious ashite

34:52 insistence that the Quran is

34:56 their direct perlocutionary force and

34:59 transform them into a romatic mass of

35:01 indicators DEET and signs

35:05 isharat Asher ISM thus is rationalistic

35:08 in so far as it takes seriously the

35:10 apophatic logic of transcendence and its

35:12 implications for discourse God is not a

35:15 humanoid and his Commandments do not

35:18 bear analogy to those of fleshly

35:21 humanity but his indicants Shine from

35:23 his Essence and are to be interpreted by

35:26 the community consensually in the light

35:28 of its circumstances and times as it

35:31 builds what kovski might call the

35:33 simulacrum which is the applied

35:35 Sharia hence what Omar farahat calls

35:38 Asher ism's productive skepticism

35:40 simultaneously denies an analogy between

35:42 human and divine values while affirming

35:45 the human Collective capacity to Inuit

35:48 the apparent purport of God's

35:50 indicant Community as farahat puts it is

35:54 the site of the production of norms

35:58 here at the allegedly nonrational heart

36:00 of Sunni cam we locate the sense of

36:03 sunnism self-description as the way of

36:05 the prophetic president and the

36:09 congregation perhaps again there's a

36:11 recollection of the doctrine of Islam's

36:13 theological position as the Creed of

36:16 orite and ight the Sage's auditor and

36:19 celator of the voice of the spirit world

36:22 but the Oracle is difficult and is to be

36:24 assessed for relevance by the tribe as a

36:26 whole as counseled by the

36:29 elders this apathetically enabled

36:31 refusal of closure runs throughout

36:33 Islamic law which is a game of

36:35 approximation in which multiple correct

36:37 inductive outcomes itd hadat are

36:40 actively received and which before the

36:42 defamation was expressed by particular

36:44 versatility in the autonomous culture of

36:47 the gis we may note that it appears in many

36:50 other dimensions of Islamic culture also

36:53 and its music offers one rather

36:55 suggestive manifestation of this

36:57 quranic canellation and Islamic eight

36:59 musical Traditions accept a gando of

37:02 microtones broadly regulated into modes

37:05 maam but assuming always a culture of

37:09 improvisation in Europe Bark's

37:11 well-tempered clavia Mark the end of

37:13 more subtle temperaments imposing the

37:15 equal temperament and thus making all

37:17 keys interchangeable The Only Exception

37:20 being the major minor

37:22 distinction the keyboard unlike the

37:24 unfretted loot or the human voice

37:26 determined what was uniquely

37:28 correct in the 19th century some

37:30 composers worried by the sterility of

37:33 this tried to identify keys with moods

37:37 scriabin attempted to do it with mental

37:39 colors and to interrogate the entirely

37:41 random Eminence of C

37:43 major in Islamic music hundreds of modes

37:46 reflecting very delicate nuances of

37:48 temperament are recognized and

37:50 critically more are constantly being

37:52 added Blas Infante the founder of

37:55 andalucian nationalism wrote on this in

37:57 his book on flamco which he identified

38:00 as the bearer of an Islamic intensity

38:02 and capacity for repudiating simple

38:04 binaries essential for the retrieval of

38:07 his people's spiritual health flamco uses a variant of the

38:12 frian mode with a memory of the Arabic M

38:15 hij again the frian mode named by the

38:18 Ancients after the ecstatic wild men of

38:20 Asia Minor seems to underline our point

38:23 about a Dian Islamic subjectivity made

38:26 intent by the refusal of the binary

38:28 divisions enforced by Bark's rigidly

38:30 tuned keyboard this a flatus of affect is what

38:36 Pier kovski refers to as

38:38 tonality in shaping premodern Islam's

38:41 Dian quality it denies the Aristotelian

38:43 additive quality of accidental reason

38:46 whose apotheosis is artificial

38:49 intelligence Nature's early dichotomy of

38:51 diis against the crucified is the

38:53 context for his notorious insistence

38:55 that Islam is a thousand times right to

38:58 despise Christianity the left brain is the

39:02 domain of the appolloni of the self of

39:04 individuation of the additive the right

39:07 brain is the Glade of diis of

39:09 intoxication and the forgetting of

39:12 self if we deploy this to seek to

39:14 characterize Islamic subjectivity in the

39:16 midst of the oxident machine culture we

39:19 will diagnose the West nature of the

39:21 melite ratio commended by Islam's

39:23 cultural despisers it is the field of

39:26 pros linearity and binaries contrasting

39:29 with the diams of diis whose elusiveness

39:32 is compelled by the romic in determinacy

39:35 a non hierarchical structuring of

39:37 tonality accomplished by the Muslim

39:39 scripture Islam's dissident refusal to

39:42 join either the seminar table or the

39:44 banquet of ab appolloni and Global

39:47 control is to be interpreted in the

39:49 light of the Nan rejection of socrates's

39:52 destruction of the old tragedies which

39:53 balanced the two oxident Al subjectivity accepts and

39:58 integrates the Dian only as Freud

40:00 subconscious compulsions while nii sets

40:03 it beside and within us not beneath

40:09 us again kovski reading of n makes this

40:13 explicit kow's conversion to Islam was

40:16 an ambiguous event although recorded

40:18 explicitly by his brother the painter

40:20 balus and remote muslimness rather than

40:23 Islam is all we can decode as a theme in

40:25 his lat writings perhaps he was too

40:28 concerned with principles to have to

40:30 label them in a sense this doesn't

40:33 matter he's interested like deler and

40:35 guari in identifying an epistemic anti

40:37 edus a new mode of philosophy but one

40:40 which incorporates an implicit

40:43 theology like modern Muslim thinkers he

40:45 seeks a therapy for modern subjectivity

40:48 identified with Nature's last man Jaded

40:50 by his knowing witnessing of all things

40:52 but degenerated by a close preoccupation

40:55 with his Urban anal me the realization of

40:59 Elliot's Wasteland struggles with

41:01 predictable acceleration to generate a moral ideal

41:05 the complacent loss of naivity and the

41:07 failure of all traditional categories

41:09 even of gender leads to the neronian

41:12 frenzy culture and the brilliant

41:14 pointlessness of Burning Man which Pia

41:17 warns will usher in an Islamic Barbarian

41:20 Conquest Mark fiser writes of capitalist

41:23 realism even the Le left recognizes the

41:26 dialectical inevitability of capitalist

41:28 Triumph and predicts no shocks of the

41:31 new describing the demise of the

41:33 alcoholic and depressed Kurt Cobain he

41:35 writes in his Dreadful lassitude and

41:38 objectless rage Cobain seemed to give

41:40 wearied voice to the despondency of the

41:43 generation that had come after

41:45 history what is new about our culture is

41:48 the impossibility of the

41:50 new so and Puglia roughly asks this is

41:54 Islam the Muslim voter the veral ishite

41:56 migrant focused on Ted to be this shock

41:59 of the new not an islamist uniform

42:03 certainly since that uniform was

42:04 designed in Roman Edinburgh but stripped

42:07 of it Dian once more as n and Gerta

42:11 recognized the Ron to a biophiliac

42:14 archaic time Islam M the perfect

42:16 anachronism as the missing metacritical

42:20 Theory again messor in his uh reflection

42:23 on Abraham's great prayer for his Elder

42:25 son considers this a providential

42:28 Vindication of the outcast par

42:30 excellance of the Bible and the West

42:32 writing this Islam is a great mystery of the

42:36 Divine will the just claim Ric of the

42:40 excluded those exil to the desert with

42:42 their ancestor Ishmael against the

42:44 privileged ones of God Jews and above

42:46 all Christians who have abused the

42:48 Divine privileges of Grace end of the

42:51 mol quote by writing that the Blessed

42:55 prophet of Islam under God announces the

42:57 final separation of the good from the

42:59 bad and that he will one day be

43:01 recognized by Jews and Christians for

43:03 some chastic reparative function messor

43:06 in this oddly prophetic passage seems to

43:09 return to the outsite and insight Trope

43:12 ishmael's promise of a different and

43:14 archaic human subjectivity will

43:16 characterize his reparatory role during

43:18 the end of days and this is one key

43:21 sense of Islam's its ceiling of History

43:25 migrant refug G Asylum Seeker reviled by

43:28 left and right the ultimate biblical

43:30 Paradigm of unchosen Ishmael will not

43:33 only be somehow Vindicated by a

43:35 complicated divine plan but will play a

43:37 saving role in repairing Humanity's

43:40 appolloni dysfunction and skid

43:42 distinction between heart and

43:50 mind