tag:blogger.com,1999:blog-73834275729570274592024-03-12T22:09:15.847-04:00The Legacy of Henry CorbinTom Cheethamhttp://www.blogger.com/profile/12985087642903754121noreply@blogger.comBlogger983125tag:blogger.com,1999:blog-7383427572957027459.post-45090684548877737472023-09-13T20:19:00.004-04:002023-09-13T20:19:41.980-04:00Phenomenology and Historicism in the Study of Islamic Philosophy: The Significance of Corbin’s Approach<h3 style="text-align: left;">Phenomenology and Historicism in the Study of Islamic Philosophy: The Significance of Corbin’s Approach </h3><h3 style="text-align: left;">Zane Leach</h3><h3 style="text-align: left;">Bachelor Global & Comparative Philosophy</h3><div><br /></div><div>Abstract:This essay concerns the significance of Henry Corbin’s methodology for the ‘Western’ study of Islamic philosophy and its relevance for the revival of traditional metaphysics in postmodernity. This methodology established itself as an alternative to the traditional scholastic and modern colonial approaches to the study of Islamic philosophy. Under the influence of Heidegger, Corbin developed a methodology wherein the inadequacies of modern historicism could be consummated into a reassessment of traditional metaphysics. The aim of this essay is to articulate the foundations and demonstrate the justifiability of Corbin’s approach. This is done for the purpose of elucidating how the metaphysics of Corbin and the Islamic Platonism from which he draws can contribute to the revitalization of contemporary Western philosophy. This essay thus constitutes an exploration of the problem of returning to traditional metaphysics through phenomenological hermeneutics and a corresponding mysticism.</div><div><br /></div><div><a href="https://www.thenewscholar.nl/index.php/tns/article/view/14/islamic-philosophy" target="_blank">IN: THE NEW SCHOLAR</a></div>Tom Cheethamhttp://www.blogger.com/profile/12985087642903754121noreply@blogger.com0tag:blogger.com,1999:blog-7383427572957027459.post-79246232206243211972023-09-05T09:48:00.002-04:002023-09-05T09:48:17.497-04:00Henry Corbin & the Arts... continued: Jarvis Brookfield<div><h1 style="text-align: left;"><a href="https://www.creativeboom.com/news/julanite-by-jarvis-brookfield/" target="_blank">Artist Jarvis Brookfield explores the inner landscape of the mind in his latest exhibition</a></h1></div><div><br /></div><div><br /></div><div><img alt="" class="post__image lazy entered loaded" data-ll-status="loaded" data-src="https://www.creativeboom.com/uploads/articles/fe/feaab6fed92dc66f44ea98dbd9b2c9d2a9365660_810.jpg" data-srcset="https://www.creativeboom.com/uploads/articles/fe/feaab6fed92dc66f44ea98dbd9b2c9d2a9365660_810.jpg 810w, https://www.creativeboom.com/uploads/articles/fe/feaab6fed92dc66f44ea98dbd9b2c9d2a9365660_1620.jpg 1620w" sizes="(min-width 1000px) 810px, 100vw" src="https://www.creativeboom.com/uploads/articles/fe/feaab6fed92dc66f44ea98dbd9b2c9d2a9365660_810.jpg" srcset="https://www.creativeboom.com/uploads/articles/fe/feaab6fed92dc66f44ea98dbd9b2c9d2a9365660_810.jpg 810w, https://www.creativeboom.com/uploads/articles/fe/feaab6fed92dc66f44ea98dbd9b2c9d2a9365660_1620.jpg 1620w" width="810" /></div><h3 style="text-align: left;"><a href="https://www.creativeboom.com/news/julanite-by-jarvis-brookfield/">From Creative Boom</a></h3><div><br /></div>Psychedelic painter Jarvis Brookfield likes to delve deep into our psyches with his groundbreaking work; his latest exhibition is no exception. As he highlighted in our <a href="https://www.creativeboom.com/features/jarvis-brookfield/">exclusive interview</a> a while back, Jarvis's art is a celebration of the boundless nature of the imagination. <br /><br />His new collection draws inspiration from Henry Corbin's essay The Mundus Imaginalis and delves into the concept of a "place of images in suspense," which exists between spiritual realms and the sensory world: a 'place' that's as ontologically real as the world we perceive.<div><br /></div><div><img alt="" class="post__image " sizes="(min-width 1000px) 810px, 100vw" src="https://www.creativeboom.com/uploads/articles/89/8997c43b13cbc4336cdd4ade386daf0173bb32f6_810.jpg" srcset="https://www.creativeboom.com/uploads/articles/89/8997c43b13cbc4336cdd4ade386daf0173bb32f6_810.jpg 810w, https://www.creativeboom.com/uploads/articles/89/8997c43b13cbc4336cdd4ade386daf0173bb32f6_1620.jpg 1620w" width="810" /></div>Tom Cheethamhttp://www.blogger.com/profile/12985087642903754121noreply@blogger.com0tag:blogger.com,1999:blog-7383427572957027459.post-76134318741587966622023-02-07T10:18:00.003-05:002023-02-07T10:18:42.206-05:00I am now on Substack<p style="text-align: center;"><span style="font-size: large;">All my lectures and classes are now posted to my website and to Substack! </span></p><p style="text-align: center;"><span style="font-size: large;">Please subscribe for free here: <a href="https://tomcheetham.substack.com/p/coming-soon">https://tomcheetham.substack.com</a></span></p><p style="text-align: center;"><br /></p><p><br /></p>Tom Cheethamhttp://www.blogger.com/profile/12985087642903754121noreply@blogger.com0tag:blogger.com,1999:blog-7383427572957027459.post-88419738613881675232021-07-01T12:05:00.002-04:002021-07-01T12:05:14.646-04:00Online Classes and other news.<p><span style="font-size: medium;">As some of you may have noticed, I no longer post here with any regularity. My focus now is offering online classes. Sometimes I remember to post classes on my website tomcheetham.com, but your best way of seeing what is going on in my writing and teaching worlds is to subscribe to my email Newsletter. To get on the mailing list, please just email me, or go to my website and sign up there. </span></p><p><span style="font-size: medium;"><br /></span></p><p><span style="font-size: medium;"><br /></span></p>Tom Cheethamhttp://www.blogger.com/profile/12985087642903754121noreply@blogger.com0tag:blogger.com,1999:blog-7383427572957027459.post-31857171592270755062020-01-26T08:39:00.000-05:002020-01-26T08:39:02.760-05:00“The Orientalist” to premiere in Tehran<br />
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TEHRAN – Iranian director Masud Taheri’s documentary “The Orientalist” about French philosopher, theologian and orientalist Henry Corbin, will premiere at Eyvan Shams Hall in Tehran on Monday. </div>
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Produced by the Documentary and Experimental Film Center, the film is a sequel to Taheri’s 2017 documentary “The Eastern” about Japanese expert on Islam Toshihiko Izutsu. </div>
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Moreover, “The Orientalist” will be reviewed during a session at the National Library and Archives of Iran on Tuesday. </div>
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Scholars Enshallah Rahmati, Ehsan Shariati and Reza Kuhkan are scheduled to deliver speeches during the session. </div>
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Corbin (1903-1978) was a philosopher, theologian, Iranologist and professor of Islamic Studies at the École Pratique des Hautes Études in Paris. He was the author of “En Islam Iranien” (Islam in Iran).</div>
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<strong style="box-sizing: border-box;">Photo: A poster for Iranian director Masud Taheri’s documentary “The Orientalist” about French scholar Henry Corbin.</strong><br style="box-sizing: border-box;" /> <br style="box-sizing: border-box;" />ABU/MMS/YAW</div>
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<a href="https://www.tehrantimes.com/news/444529/The-Orientalist-on-Henry-Corbin-to-premiere-in-Tehran">Teheran Times, Jan 25, 2020</a></div>
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Tom Cheethamhttp://www.blogger.com/profile/12985087642903754121noreply@blogger.com0tag:blogger.com,1999:blog-7383427572957027459.post-41886166544942341572019-10-28T08:51:00.001-04:002019-10-28T08:51:48.550-04:0015ème journée Corbin - le samedi 30 novembre, sur le thème "Combat spirituel, combat terrestre"<br />
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<br />Tom Cheethamhttp://www.blogger.com/profile/12985087642903754121noreply@blogger.com0tag:blogger.com,1999:blog-7383427572957027459.post-8882167211967627162019-10-17T14:01:00.004-04:002019-10-17T14:02:51.080-04:00A Corbin Drama!!! This is big news.<div class="separator" style="clear: both; text-align: center;">
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This<br />Splinters of a Careless Alphabet<br />A staged reading of a new play by Roxanne Varzi<br /><br />Sunday, November 10<br />2:00pm<br />Winifred Smith Hall<br />University of California, Irvine</h3>
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On the eve of a major protest what can French philosophy possibly have to do with the Iranian Revolution?<br />
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The setting is a chance encounter on a snowy Tehran night between an Iranian student and a French philosopher. Ali, a newlywed graduate student at Tehran University goes to return a book at the University and ends up in the office of French philosopher Henri Corbin. Unable to pass up on the opportunity to speak with Corbin, Ali spends the evening discussing Mystical Islam while his new wife, Leili is out protesting. He hears gunshots and runs out into the crowd to look for her.<br />
We regard the 1979 Iranian Revolution as an Islamic movement, few know that a French philosopher may have had an influence on the Revolution. Splinters of a Careless Alphabet brings philosophy, history and religion to life through three students and a prominent Western philosopher on the eve of the Iranian Revolution when they are forced to come to terms with the choices they made that night and the resulting effects on their faith, relationships and ultimately the future of the country.<br />
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<i>Splinters of a Careless Alphabet has been read at the American Anthropological Association’s Visual Anthropology Festival in San Jose in 2018, at University of California Irvine’s graduate student Anthropology in Transit and at The Hopscotch Reading Room in Berlin, Germany. </i><br />
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<i>This is the first staged reading and will follow a workshop of the play by professional actors under the direction of Elina Dos Santos, Co-Artistic Director of the Rogue Machine Theatre, and Resident Director of the Pacific Resident Theatre, both in Los Angeles, CA. </i><br />
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<i><b>Roxanne Varzi </b>is a writer, artist, filmmaker and professor of Anthropology at University of California, Irvine. She was born in Iran to an American mother and Iranian father and migrated to the U.S shortly after the Iranian Revolution in 1979.</i><br />
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Tom Cheethamhttp://www.blogger.com/profile/12985087642903754121noreply@blogger.com0tag:blogger.com,1999:blog-7383427572957027459.post-80239407307197460442019-10-02T11:44:00.005-04:002019-10-02T11:44:56.956-04:00Journée Corbin 30 nov 2019<br />
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<span style="font-size: 1.375rem;">Journée Corbin 30 nov 2019</span></div>
<span style="font-weight: normal;"><span style="font-family: Verdana, sans-serif; font-size: small;"><br /><br />Daniel Gastambide, président de l'AAHSC<br />Marc Gastambide, trésorier<br />Pierre Lory, secrétaire général<br /></span></span><div>
<span style="font-family: Verdana, sans-serif; font-size: small;"><span style="font-weight: normal;">- 9h30-10h30 André VAUCHEZ (Académie </span><span style="font-weight: normal;">des Inscriptions et Belles Lettres),</span><span style="font-weight: normal;">«La militia Christi dans la spiritualité de </span><span style="font-weight: normal;">l’Occident médiéval (XIIe-XIIIe siècles)»</span><span style="font-weight: normal;"><br /></span><span style="font-weight: normal;"><br /></span><span style="font-weight: normal;">-10h30-11h30 Christian JAMBET (EPHE), </span><span style="font-weight: normal;">« Le Jihâd majeur selon Mullâ Sadrâ »</span><span style="font-weight: normal;"><br /></span></span><br />
<span style="font-family: Verdana, sans-serif; font-size: small;"><span style="font-weight: normal;">-</span></span><span style="font-family: Verdana, sans-serif; font-size: small; font-weight: normal;">11h30-12h30 Martin AURELL (Université</span><span style="font-family: Verdana, sans-serif; font-size: small; font-weight: normal;">de Poitiers), « Contester la croisade au</span><br />
<span style="font-family: Verdana, sans-serif; font-size: small;"><span style="font-weight: normal;">nom de l’Évangile aux XIIeet XIIIe siècles »</span><span style="font-weight: normal;"><br /></span><span style="font-weight: normal;"><br /></span></span><br />
<span style="font-family: Verdana, sans-serif; font-size: small;"><span style="font-weight: normal;">14h15-15h00 Daniel PROULX </span><span style="font-weight: normal;">« Recherches historiques autour de la </span><span style="font-weight: normal;">notion de combat chez Henry Corbin »</span><span style="font-weight: normal;"><br /></span></span><br />
<span style="font-family: Verdana, sans-serif; font-size: small;"><span style="font-weight: normal;">1</span></span><span style="font-family: Verdana, sans-serif; font-size: small; font-weight: normal;">5h00-16h00 Sepideh PARSAPAJOUH </span><span style="font-family: Verdana, sans-serif; font-size: small; font-weight: normal;">(CNRS), « La passion des martyrs de</span><br />
<span style="font-family: Verdana, sans-serif; font-size: small;"><span style="font-weight: normal;">guerre en Iran chiite contemporain - </span><span style="font-weight: normal;">Un regard anthropologique »</span><span style="font-weight: normal;"><br /></span></span><br />
<span style="font-family: Verdana, sans-serif; font-size: small;"><span style="font-weight: normal;">1</span></span><span style="font-family: Verdana, sans-serif; font-size: small; font-weight: normal;">6h00-17h00 Kabira NAÏT RAÏSS </span><span style="font-family: Verdana, sans-serif; font-size: small; font-weight: normal;">(UC Louvain) : « Frontière militaire et </span><span style="font-family: Verdana, sans-serif; font-size: small; font-weight: normal;">eschatologie chez les premiers ascètes </span><span style="font-family: Verdana, sans-serif; font-size: small; font-weight: normal;">combattants de l’islam »</span><br />
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<span style="font-family: Verdana, sans-serif; font-size: small;"><span style="font-weight: normal;">Samedi 30 novembre 2019</span><span style="font-weight: normal;">de 9h30 à 17h30 à l’amphithéâtre </span><span style="font-weight: normal;">de l’INHA, </span></span><br />
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</span>Tom Cheethamhttp://www.blogger.com/profile/12985087642903754121noreply@blogger.com0tag:blogger.com,1999:blog-7383427572957027459.post-57089604266859548242019-07-16T18:41:00.000-04:002019-07-16T18:41:09.774-04:00The World Turned Inside Out in a new translation!<table border="0" cellpadding="0" cellspacing="0" class="galileo-ap-layout-editor" style="border-collapse: collapse; min-width: 100%; table-layout: fixed; width: 100%px;"><tbody>
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<span style="font-size: large;">The World Turned Inside Out</span></div>
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<span style="font-size: large;">Henry Corbin and Islamic Mysticism</span></div>
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by Tom Cheetham</div>
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Translated by</div>
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Amir Hossein Pournamdar</div>
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in Farsi! Available here:</div>
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<a href="https://shahreketabonline.com/products/32/267763/%D8%B9%D8%A7%D9%84%D9%85_%D8%B2%DB%8C%D8%B1_%D9%88_%D8%B2%D8%A8%D8%B1">https://shahreketabonline.com/products/32/</a></div>
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&</div>
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<a href="https://asarbook.com/NAFAjaxSearch/Detail/68472/%D8%B9%D8%A7%D9%84%D9%85-%D8%B2%D9%8A%D8%B1%D9%88-%D8%B2%D8%A8%D8%B1">https://asarbook.com/NAFAjaxSearch/Detail/6847/</a></div>
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Tom Cheethamhttp://www.blogger.com/profile/12985087642903754121noreply@blogger.com0tag:blogger.com,1999:blog-7383427572957027459.post-44299161511819444252019-07-07T13:46:00.002-04:002019-07-07T13:46:44.939-04:00“GREETINGS, I AM AN IMMORTAL GOD!”<div style="text-align: center;">
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“GREETINGS, I AM AN IMMORTAL GOD!”</div>
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READING, IMAGINATION, AND PERSONAL
DIVINITY IN LATE ANTIQUITY,</div>
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2ND – 5TH
CENTURIES CE </div>
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Mark Roblee</div>
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Readers of this blog will find MUCH of interest in this dissertation,</div>
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which can be accessed as a pdf here:</div>
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<a href="https://scholarworks.umass.edu/cgi/viewcontent.cgi?article=2600&context=dissertations_2">LINK</a></div>
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Tom Cheethamhttp://www.blogger.com/profile/12985087642903754121noreply@blogger.com0tag:blogger.com,1999:blog-7383427572957027459.post-90107541884858997362019-06-04T08:44:00.001-04:002019-06-04T08:44:18.543-04:00Hermes Explained<div class="separator" style="clear: both; text-align: center;">
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<span style="font-size: large;"><a href="https://www.amazon.com/Hermes-Explains-Questions-Western-Esotericism/dp/9463720200">Hermes Explains: Thirty Questions about Western Esotericism</a></span></div>
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Hardcover – June 17, 2019</div>
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by Wouter Hanegraaff (Editor), Peter Forshaw (Editor), Marco Pasi (Editor)</div>
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<span style="background-color: white; color: #333333; font-family: Arial, sans-serif; font-size: 14px;">Few fields of academic research are surrounded by so many misunderstandings and misconceptions as the study of Western esotericism. For twenty years now, the Centre for History of Hermetic Philosophy and Related Currents (University of Amsterdam) has been at the forefront of international scholarship in this domain. This anniversary volume seeks to make the modern study of Western esotericism more widely known beyond specialist circles, while addressing a range of misconceptions, biases, and prejudices that still tend to surround it. Thirty-one major scholars in the field respond to questions about a wide range of unfamiliar ideas, traditions, practices, problems, and personalities that are central to the field. By challenging many taken-for-granted assumptions about religion, science, philosophy, and the arts, this volume demonstrates why the modern study of esotericism leads us to reconsider much that we thought we knew about the story of Western culture.</span></div>
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Tom Cheethamhttp://www.blogger.com/profile/12985087642903754121noreply@blogger.com0tag:blogger.com,1999:blog-7383427572957027459.post-86700222379282121852019-05-08T10:07:00.001-04:002019-05-08T10:07:14.249-04:00NEW!!!!! ON JUNG'S RED BOOK<div class="separator" style="clear: both; text-align: center;">
<a href="https://4.bp.blogspot.com/-bMa44ixfM2M/XNLiYrpn1jI/AAAAAAABfm8/XZjaepdS8jombWoETwC6nlpNflD3lDv9QCLcBGAs/s1600/Flyer%2BVol%2B1%2Bto%2BVol%2B3.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="871" data-original-width="721" src="https://4.bp.blogspot.com/-bMa44ixfM2M/XNLiYrpn1jI/AAAAAAABfm8/XZjaepdS8jombWoETwC6nlpNflD3lDv9QCLcBGAs/s1600/Flyer%2BVol%2B1%2Bto%2BVol%2B3.jpg" /></a></div>
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<br />Tom Cheethamhttp://www.blogger.com/profile/12985087642903754121noreply@blogger.com0tag:blogger.com,1999:blog-7383427572957027459.post-75892687897984929822019-04-11T14:03:00.002-04:002019-04-11T14:03:21.518-04:00New Translation!!!<div class="separator" style="clear: both; text-align: center;">
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<a href="https://www.todostuslibros.com/libros/el-mundo-como-icono_978-84-949054-5-2">EL MUNDO COMO ICONO </a></div>
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<a href="https://www.todostuslibros.com/libros/el-mundo-como-icono_978-84-949054-5-2">HENRY CORBIN Y LA FUNCIÓN ANGÉLICA DE LOS SERES</a></div>
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TOM CHEETHAM </div>
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<a href="https://www.todostuslibros.com/editorial/ediciones-atalanta">Ediciones Atalanta</a></div>
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SINOPSIS</div>
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De los cinco libros que Tom Cheetham ha consagrado a la obra del gran islamólogo francés Henry Corbin (1903-1978), es este volumen el que dedica mayor extensión y profundidad a descifrar el término árabe ta?wil, que conforma en sí mismo el concepto más importante de todo el corpus corbiniano. Ta?wil es la interpretación espiritual del sentido interior del Corán, que debe distinguirse de su lectura literal para convertirse en la tarea esencial de cualquier búsqueda espiritual. Tras ofrecer una visión general de la vida y obra de Corbin, que tanto amplió el contexto hermenéutico de las religiones, la espiritualidad contemporánea y la teoría y práctica del arte, especialmente de la poesía, Cheetham nos va desvelando el concepto ismailí de la gnosis del tiempo cíclico y ciertos relatos visionarios de Avicena, para explicar el sentido interior e integral de la Palabra en los textos sagrados e introducirnos en la hermenéutica del retorno al sentido original. Pero la idea central de este ensayo es la Imaginación, con mayúsculas, como potencia espiritual. El autor intenta clarificar las diferencias entre las perspectivas de Corbin, Jung y Hillman sobre su naturaleza. Algo que «no es un ejercicio meramente erudito», dice Cheetham, «desde el momento en que constatamos el papel esencial que juega en el gran esquema de las cosas, cómo influye decisivamente en lo que cada cual imagina y cómo uno responde a las demandas que crea la propia Imaginación». Tom Cheetham, además de sus cinco libros sobre las implicaciones de la obra de Henry Corbin en el mundo contemporáneo, ha escrito un volumen de poemas. Es miembro de la Academia Temenos ?fundada por Kathleen Raine y dedicada al fomento de las artes de la Imaginación? y profesor adjunto de la Universidad del Atlántico en Bar Harbor, Maine.</div>
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Tom Cheethamhttp://www.blogger.com/profile/12985087642903754121noreply@blogger.com0tag:blogger.com,1999:blog-7383427572957027459.post-875261070298265532019-04-09T08:01:00.001-04:002019-04-09T08:01:20.780-04:00Newsletter!<br />
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<a href="https://3.bp.blogspot.com/-xJIrCcF_F2U/XKyJSlCojCI/AAAAAAABee0/GidrHoF0xYYi8tDrAIFM2rvwNrmQyVdkACLcBGAs/s1600/BotticelliBetDanteD.jpeg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="763" data-original-width="800" height="305" src="https://3.bp.blogspot.com/-xJIrCcF_F2U/XKyJSlCojCI/AAAAAAABee0/GidrHoF0xYYi8tDrAIFM2rvwNrmQyVdkACLcBGAs/s320/BotticelliBetDanteD.jpeg" width="320" /></a></div>
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<span style="font-size: large;">I'm going to send out a semi-regular email Newsletter with information about online classes, lectures & workshops, new writing and other bits of interest. </span></div>
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<span style="font-size: large;">Sign up for it</span></div>
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<span style="font-size: large;"><a href="https://tomcheetham.us20.list-manage.com/subscribe?u=0110513a3ddbc2308c5fa52c6&id=fb775d8af6">HERE!</a></span></div>
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& thanks for your interest</div>
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Tom Cheetham</div>
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Tom Cheethamhttp://www.blogger.com/profile/12985087642903754121noreply@blogger.com0tag:blogger.com,1999:blog-7383427572957027459.post-881061269076458492019-04-03T09:35:00.002-04:002019-04-04T08:52:30.345-04:00Summer Online Corbin Course<br />
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<h3>
After Prophecy<br /><i>Henry Corbin & the Angel Out Ahead</i></h3>
with<br />
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Tom Cheetham<br />
8 Week OnLine Class<br />
Tuesdays, May 14 — July 2 2019<br />
3pm New York Time<br />
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TO REGISTER CONTACT tcheetham@gmail.com<br />
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3rd in a series introducing the work of Henry Corbin. </div>
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This course can be taken with no prerequisite. </div>
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We meet once a week for approximately 2 ½ hours.</div>
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All sessions are recorded and available for download by registered students. </div>
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<b>Tuition for the course is $300, or $40 per session.</b></div>
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"Scholarships" are available for those in need. </div>
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<b>Reading</b></div>
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"Mundus Imaginalis or the Imaginary and the Imaginal" </div>
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The Man of Light in Iranian Sufism</div>
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& selections from </div>
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Temple and Contemplation </div>
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Cyclical Time and Ismaili Gnosis</div>
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Texts are available as pdf files free of charge through links I will provide. </div>
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There will be a weekly Newsletter with notes and reference material. </div>
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Tom Cheetham, PhD, is a biologist, philosopher and poet. He is the author of five books on the imagination in psychology, religion and the arts, most recently Imaginal Love (2015), and a book of poems, Boundary Violations (2015). He compiled the bibliography of archetypal psychology for James Hillman’s Archetypal Psychology: A Brief Account and is editor of volume 11 of the Uniform Edition of Hillman's works, On Depression (forthcoming). He is a Fellow of the Temenos Academy in London and teaches and lectures regularly in Europe and the US.<br />
<a href="https://www.amazon.com/Tom-Cheetham/e/B001K8GFYG/ref=dp_byline_cont_book_1">Amazon Author Page</a><br />
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Tom Cheethamhttp://www.blogger.com/profile/12985087642903754121noreply@blogger.com0tag:blogger.com,1999:blog-7383427572957027459.post-64729075852100232462019-03-18T20:16:00.000-04:002019-03-18T20:16:17.804-04:00Charles Olson reads from Corbin's Avicenna and the Visionary Recital (20 Jul 1965)<div class="separator" style="clear: both; text-align: center;">
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<yt-formatted-string class="style-scope ytd-video-primary-info-renderer" force-default-style="">(20 Jul 1965)</yt-formatted-string></h1>
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<span style="font-family: Arial, Helvetica, sans-serif; font-size: large;">posted by </span></div>
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Tom Cheethamhttp://www.blogger.com/profile/12985087642903754121noreply@blogger.com0tag:blogger.com,1999:blog-7383427572957027459.post-38014761183166087002019-03-18T09:36:00.003-04:002019-03-18T09:38:45.474-04:00Corbin & Poetry<br />
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Here is a link to a new working document I'm putting together on Henry Corbin's relation to Art & Poetry worldwide. </div>
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If you have additions or corrections please don't hesitate to contact me:</div>
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tcheetham@gmail.com</div>
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<span style="color: #6fa8dc;"><a href="https://docs.google.com/document/d/1W5Sbd_znaDYHDfzKuvqkby6IOtfbBrNcsqDQoF9tzx8/edit?usp=sharing"><span style="font-size: x-large;">Visionary Recitals After Corbin</span></a><span style="font-size: x-large;"><br /></span></span><span style="font-size: x-large;"><a href="https://docs.google.com/document/d/1W5Sbd_znaDYHDfzKuvqkby6IOtfbBrNcsqDQoF9tzx8/edit?usp=sharing">A Source Book</a></span><span style="font-size: large;"><br /></span></h2>
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Tom Cheethamhttp://www.blogger.com/profile/12985087642903754121noreply@blogger.com0tag:blogger.com,1999:blog-7383427572957027459.post-38794628359171242342019-03-03T10:50:00.001-05:002019-03-03T10:50:43.763-05:00Corbin on Tolkien (originally posted in 2009)<div class="separator" style="clear: both; text-align: center;">
<a href="https://2.bp.blogspot.com/-zQUMPn86_XA/XHv3lTpHouI/AAAAAAABde4/lvoHLr8jrAcXG3lDxToHMUasEIay3HBLACLcBGAs/s1600/Mount_Doom_%2528Tolkien%2529.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" data-original-height="245" data-original-width="320" src="https://2.bp.blogspot.com/-zQUMPn86_XA/XHv3lTpHouI/AAAAAAABde4/lvoHLr8jrAcXG3lDxToHMUasEIay3HBLACLcBGAs/s1600/Mount_Doom_%2528Tolkien%2529.jpg" /></a></div>
What follows is from the <span style="font-style: italic;">Epilogue</span> to « L'Elément dramatique commun aux cosmogonies gnostiques des religions du Livre », <span style="font-style: italic;">Cahiers de l'Université Saint Jean de Jérusalem</span> 5, 1979, 141-174. It appears in English as <a href="http://www.studiesincomparativereligion.com/Public/articles/The_Dramatic_Element_Common_to_the_Gnostic_Cosmogonies_of_the_Religions_of_the_Book-by_Henry_Corbin.aspx">"The Dramatic Element Common to Gnostic Cosmogonies of the Religions of the Book</a>," <span style="font-style: italic;">Studies in Comparative Religion</span> 14/3-4 (1980): 199-221. This is the last talk Corbin delivered. He presented this essay in June, four months before his death in October, 1978.<br />
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"…Is it right to speak, as is often the case, of the pessimism of Gnosis? Such a judgment assumes that one has forgotten what the struggle of the Gnostic is about, what its origin is and what its outcome will be. This outcome makes it clear that if gnosis despairs of this world it is in the form of a <span style="font-style: italic;">desperatio fiducialis</span>, a confident desperation… Where then is the optimism of this despair rooted?<br />
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For this optimism is in contrast with the grandiose but hopeless perspective of the heroic Nordic epic, with its eschatological vision of Ragnorak, the Fate of the Gods. There too the gods are the allies of men, and both together are partners in the same struggle against monstrous cosmic powers; but they know that they will finally be killed by these monstrous powers, and that after that the world will be destroyed. “The victors are Chaos and Insanity, but the Gods who will be defeated consider that the defeat is not a refutation… They offer absolute resistance, perfect, because without hope…” [W.P. Ker, <span style="font-style: italic;">The Dark Ages</span>, 1904] Certainly the predominance of Darkness is not a refutation of the Light. But inversely, when the Light prevails over Darkness, is this a refutation of Darkness? Does Darkness allow itself to be refuted? Will the Light simply be its refutation?<br />
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I would like to reply to these questions with the aid of a recent work, Tolkien’s <span style="font-style: italic;">Lord of the Rings.</span> I think that this is the first time since the conclusion of the Grail cycle that there has appeared in the West an epic at once heroic, mystic and Gnostic, the narrative events of which can enchant the wise both young and old because they will recognize its hidden meaning. Throughout the epic is dominated by the theme of the maleficent Ring mislaid in the country of Light. This ring continually incites the best among the beings of the Light to submit to the temptation it represents: the will to power. Indeed the temptation is great to use the evil will to power in the service of the Light. Moreover it is not in the Darkness that the temptation of the Darkness can become virulent, but in the realm of light. It is in the world of Light that the drama, which for all gnoses initiates cosmogony, has its origin.<br />
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But the world of Light absolutely must not resort to the evil will to power in order to ensure its victory over Darkness. To resort to that desire would be to ensure the triumph of the Darkness. It is not even enough to hide, to bury the Ring in some secret and unknown place in the realm of Light: its malefic influence will continue to operate. It must be not simply rejected but destroyed. But to destroy is a negative action, and the world of Light does not permit negativity.<br />
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The weapon of the light is of another order: it is to compel the Darkness to destroy itself, to accomplish its negation by the negation of its own negativity. To destroy the evil Ring, representative of the will to power, is to cast it back into Darkness, so that the Darkness destroys what has issued from it. A fearless hero, overcoming the most terrifying apparitions and traps, must carry the Ring back to its place of origin: to the furnace which is in the crater of the mountain of the Lord of the Shadow, in the land of Darkness. When the hero finally casts the Ring into the abyss, the world of Light is delivered from the evil will to power. This is the theme of Tolkien’s epic.<br />
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What the hero performs in this epic appears as a Quest in reverse of the Quest for the Holy Grail. But at the same time this Quest seems to be a necessary prelude, a Quest without which the Quest for the Grail cannot succeed. Parsifal’s speech, at the end of Book XV of <a href="http://home.c2i.net/monsalvat/wolfram.htm">Wolfram von Eschenbach’s epic</a>, warns us that “no one can obtain the Grail except him whom God himself has appointed.” From this time. Wolfram tells us, “this word traveled across all lands, that no one could win the Grail by fighting for it, and so, many knights gave up searching for it.” For the Elect are not appointed by God to become ‘possessors’ of the Grail by force of arms. They must first of all renounce such possession, and this is to destroy their will to power through their own powerlessness. Only then can they attain the vision of elsewhere to which they must commit themselves. “This is why the Grail still remains hidden to all eyes,” Wolfram tells us.<br />
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We know what he means: it is hidden to all eyes of the flesh. The epic of the Grail ends in occultation. Parsifal carries it back to a mystical East…that is not on our maps, or it is taken from this world and withdrawn to the “spiritual Palace” (Galahad). Must we then speak of the pessimism of the Grail cycle? To do so would be to forget…what is the nature of the struggle that opens to way towards the Grail, and what the eyes are that perceive this way. The world in which the Grail is occulted is still visible to the eyes of fire, and that is why there will always be secret Knights-Templar who pursue the Quest for the Grail… [F]or it is not with the weapons of the will to power but through knightly service that one is a partner of a God in exile and that one sets free the sparks of light imprisoned in… the world of shadows and defilement…"<br />
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(Translation slightly altered.)<br />
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<a href="http://www.tolkienforums.com/Mount_Doom.jpg"><span style="font-style: italic;">Orodruin</span></a>, Mount Doom, Mordor.Tom Cheethamhttp://www.blogger.com/profile/12985087642903754121noreply@blogger.com0tag:blogger.com,1999:blog-7383427572957027459.post-80832602526708534662019-02-28T08:29:00.001-05:002019-02-28T08:29:08.709-05:00Online Corbin Course #2 - Sign up Now!!! <div class="separator" style="clear: both; text-align: center;">
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<br />Tom Cheethamhttp://www.blogger.com/profile/12985087642903754121noreply@blogger.com0tag:blogger.com,1999:blog-7383427572957027459.post-38813720492132503792019-02-05T18:11:00.000-05:002019-02-05T18:11:07.968-05:00TA’WIL: IN PRACTICES OF LIGHT Narjis Mirza<div class="separator" style="clear: both; text-align: center;">
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<span style="font-size: large;"><a href="https://www.performancephilosophy.org/journal/article/view/242/350">TA’WIL: IN PRACTICES OF LIGHT</a></span></div>
<div style="text-align: center;">
<span style="font-size: large;">Narjis Mirza, Auckland University of Technology</span></div>
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<span style="font-size: large;">Performance Philosophy Journal Vol 4 no 2, 2019</span></div>
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Narjis Mirza is an installation artist and a PhD candidate at Auckland University of Technology, New Zealand. Her practice-led research brings together philosophy and spatial experiments of light, highlighting the transcendent philosophy of a Persian Muslim philosopher Mulla Sadra Shirazi. Narjis plans to expand the dialogue through concept films and light installations. Narjis completed her masters’ degree in media and design from Bilkent University, Turkey. She also received distinction for her Bachelors in Fine Arts at the National College of Arts in Pakistan. Narjis lives and works in Sydney and Auckland.<br />
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Image 1: Narjis Mirza, Light Installation 2018 (photo credit Sam Hartnett)<br />
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Light in its unqualified sense bears many meanings according to the multitude, some meanings are equivocal, some literal and some metaphorical, such as light of the sun, light of the moon, light of the lamp, the light of intellect, the light of faith, the light of piety, the light of a ruby, the light of gold, the light of turquoise. (Sadra 2004, 35)<br />
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It is through light that we are able to reach out to the not-yet known, to the indistinct potential and the unrealised. Artist Derek Ventling suggests that light is a source for “continuous negotiation with our surroundings” (Ventling 2017, 19). The ephemeral force of light contours our perception and defines our physical and spatial surroundings. Light is significant for both art practice and philosophy. In the book The Practice of Light, Sean Cubitt ruminates on the performance of light and the “potential that lies curled up inside.” Light begins in the invisible black and performs as a mediation between the known and unknown world (2).<br />
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Sadr-ud-Din Muhammad Shirazi, famously known as Mulla Sadra, a 17 th-century Persian Muslim philosopher, begins his exegesis on the “light verse”[1] of the Quran by contemplating the multitude of meanings of light. Sadra draws light away from its physical temporal meanings towards a divine spiritual entity (al Munawwir) “that realizes all existence” (Sadra 2004, 43). Sadra equates existence with light by saying “the reality of light and existence is the same thing” (21).<br />
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There is a long history for the use of light to present God’s presence towards creation. Cubitt tracks a genealogy of such a light in early artworks dating as far back as the 1400s. He writes, “Light was a perfect symbol of God illuminating everything yet itself invisible” (Cubitt 2014, 46). As a contemporary artist, I use light as a research tool to trace the resonance of the unseen. For me, light is a medium of immense potential, that structures our perception of the visual world. Light is in constant movement, transient and transcendental.... <a href="https://www.performancephilosophy.org/journal/article/view/242/350">READ THE ARTICLE</a><br />
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<br />Tom Cheethamhttp://www.blogger.com/profile/12985087642903754121noreply@blogger.com1tag:blogger.com,1999:blog-7383427572957027459.post-47997025966694708732019-01-03T08:54:00.000-05:002019-01-03T08:54:04.367-05:00Corbin and Poetry in America: another in the endless series...<br />
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<span style="font-size: large;">Diane di Prima:</span></div>
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<span style="font-size: large;">Visionary Poetics and the Hidden Religions</span></div>
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<a href="https://www.bloomsbury.com/us/diane-di-prima-9781501342912/">BLOOMSBURY, 2019</a></div>
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David Stephen Calonne</div>
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You can read pp 171-174 on Henry Corbin at <a href="https://books.google.com/books?hl=en&lr=&id=InN_DwAAQBAJ&oi=fnd&pg=PR3&ots=POWItAABMj&sig=I1bR-BB7MwHbf7IBJMERPHsvHOs#v=onepage&q=corbin&f=false">Google Books</a></div>
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Tom Cheethamhttp://www.blogger.com/profile/12985087642903754121noreply@blogger.com0tag:blogger.com,1999:blog-7383427572957027459.post-79445407604910757522018-12-22T09:38:00.003-05:002018-12-22T09:38:59.465-05:00Trifecta! Corbin / Twombly / Olson<br />
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<a href="https://vernonpress.com/book/485">Staying Open: Charles Olson’s Sources and Influences</a></h4>
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Joshua S. Hoeynck (Ed.)</div>
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by Kirsty Singer (University of California: Irvine), Michael Jonik (University of Sussex), Seth Johnson Forrest (Coppin State University, USA), Joshua S. Hoeynck (Case Western Reserve University), Alexander Ruggeri (Tufts University), Daniel D. Fineman (Occidental College, USA), Joshua Gardner (University of North Carolina, Asheville), Michael Kindellan (University of Sheffield ), Jeffrey Gardiner, Nathanael Pree (The University of Sydney), Dylan J. Clark (University of North Carolina, Chapel Hill), Jeff Davis<br />
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Acknowledgements<br />
Introduction<br />
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Chapter 1 Projective Verse and pedagogy<br />
Michael Kindellan<br />
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Chapter 2 Olson’s poetics and pedagogy: influences at Black Mountain College<br />
Jeff Gardiner<br />
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Chapter 3 Olson’s Dérive, near-far Boulez<br />
Michael Jonik<br />
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Chapter 4 “By ear, he sd.”: open listening with Charles Olson and John Cage<br />
Alexander Ruggeri<br />
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Chapter 5 “Mu-sick, mu-sick, mu-sick”: Olson’s stammer and the poetics of noise<br />
Seth Johnson Forrest<br />
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Chapter 6 Shadow on the rock: morphology and voice in Olson’s later Maximus poems<br />
Jeff Davis<br />
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Chapter 7 Charles Olson and his “post-modern” exploration<br />
Joshua Gardner<br />
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Chapter 8 “what insides are”: history—gravitational and unrelieved<br />
Kirsty Singer<br />
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Chapter 9 Revising the stance of “Projective Verse”: Charles Olson’s ecological vision of Alfred North Whitehead’s cosmology<br />
Joshua Hoeynck<br />
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Chapter 10 Olson, Peirce, Whitehead, and American process poetics<br />
Daniel D. Fineman<br />
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Chapter 11 Maximus and Aboriginal Australia: antipodean influences on the archaic proprioceptive epic<br />
Nathanael Pree<br />
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Chapter 12 An Archaeologist of Morning in the Mayab, 1951<br />
Dylan Clark<br />
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Coda<br />
Index <br />
<br />Tom Cheethamhttp://www.blogger.com/profile/12985087642903754121noreply@blogger.com0tag:blogger.com,1999:blog-7383427572957027459.post-20651092135762111582018-12-18T07:33:00.003-05:002018-12-18T07:34:22.557-05:00The Persianate World<br />
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Green, Nile. [Ed.]</div>
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<a href="https://www.amazon.com/Persianate-World-Frontiers-Eurasian-Lingua/dp/0520300920/ref=sr_1_1?ie=UTF8&qid=1545135634&sr=8-1&keywords=the+persianate+world">The Persianate World: The Frontiers of a Eurasian Lingua Franca. </a></h4>
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University of Californai Press,</div>
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2019.</div>
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"Persian is one of the great lingua francas of world history. Yet despite its recognition as a shared language across the Islamic world and beyond, its scope, impact and mechanisms remain underexplored. A world historical inquiry into pre-modern cosmopolitanism, The Persianate World traces the reach and limits of Persian as a Eurasian language in a comprehensive survey of its geographical, literary, and social frontiers. From Siberia to Southeast Asia, and between London and Beijing, this book shows how Persian gained, maintained, and finally surrendered its status to imperial and vernacular competitors. Capturing the Persianate as process, fourteen essays trace Persian's interactions with Bengali, Chinese, Turkic, and Punjabi, to identify the forces that extended 'Persographia,' the domain of written Persian. Spanning the ages' expansion and contraction, The Persianate World offers a critical survey of both the supports and constraints of one of history's key languages of global exchange"</div>
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<a href="https://brill.com/view/title/39353">The Persianate world. Rethinking a shared sphere.</a></h4>
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Abbas Amanat; Assef Ashraf [Eds.]</div>
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Leiden : Brill 2018.</div>
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Iran studies, 18.</div>
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"The Persianate World: Rethinking a Shared Sphere is among the first books to explore the pre-modern and early modern historical ties among such diverse regions as Anatolia, the Iranian plateau, Central Asia, Western Xinjiang, the Indian subcontinent, and southeast Asia, as well as the circumstances that reoriented these regions and helped break up the Persianate ecumene in modern times. Essays explore the modalities of Persianate culture, the defining features of the Persianate cosmopolis, religious practice and networks, the diffusion of literature across space, subaltern social groups, and the impact of technological advances on language. Taken together, the essays reflect the current scholarship in Persianate studies, and offer pathways for future research."</div>
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Tom Cheethamhttp://www.blogger.com/profile/12985087642903754121noreply@blogger.com0tag:blogger.com,1999:blog-7383427572957027459.post-79558727626274130442018-12-16T14:33:00.003-05:002018-12-16T14:33:26.567-05:00Tom Cheetham - Upcoming Events<div dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt; text-align: center;">
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Tom Cheethamhttp://www.blogger.com/profile/12985087642903754121noreply@blogger.com0tag:blogger.com,1999:blog-7383427572957027459.post-37582839843673248812018-12-10T08:49:00.003-05:002018-12-10T08:58:51.998-05:00New from Mohammad Rustom<div style="text-align: center;">
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<b><span style="color: red;">THIS IS A REALLY INTERESTING INTERVIEW</span>:</b><br />
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<b>Neo-Orientalism and the Study of Islamic Philosophy: </b></div>
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<b>An Interview with Professor Mohammed Rustom </b></div>
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Mohammed Rustom and Soroosh Shahriari </div>
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Journal of Islamic and Muslim Studies, </div>
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Vol. 3, No. 1 (May 2018), pp. 112-119</div>
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After attending Professor Rustom's advanced seminar on Ibn Sina at Carleton University in winter 2017, doctoral candidate Soroosh Shahriari of McGill University, Canada, "brought up the possibility of. .. [posing] some 'hard' questions concerning the contemporary study of Islamic philosophy." Rustom's in-depth knowledge of the method and spirit of traditional Islamic education and Islamic metaphysics helps us navigate the complexities inherent in the study of Islamic philosophy in the modern academy.<br />
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<b>ʿAyn al-Quḍāt between Divine Jealousy and Political Intrigue </b></div>
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Journal of Sufi Studies 7 (2018) 47–73 </div>
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Mohammed Rustom </div>
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Carleton University (Canada) </div>
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mrustom@connect.carleton.ca </div>
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<b>Abstract</b> Modern scholars have been interested in the great Persian Sufi martyr ʿAyn al-Quḍāt Hamadānī (d. 525/1131) for over six decades. Despite this fact, many aspects of his life and thought still remain terra incognita. Our knowledge of the circumstances sur-rounding his death is a case-in-point. Although we have a fairly good understanding of the factors which led to ʿAyn al-Quḍāt’s demise, there are other “causes” which simul-taneously complement and problematize this understanding. Chief amongst these are the underlying reasons for ʿAyn al-Quḍāt’s critique of the Seljuk government, as well as something which ʿAyn al-Quḍāt saw as a more subtle cause for his death several years before his anticipated state execution.<br />
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Tom Cheethamhttp://www.blogger.com/profile/12985087642903754121noreply@blogger.com0