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In Brief: Azzam illustrates Levi-Strauss on Mythologiques

Friday, March 6th, 2015

[ by Charles Cameron — the geometry of two miracle stories from Abdullah Azzam ]
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SPEC DQ Azzam honey & vinegar

These two tales are taken from Abdullah Azzam, Signs of ar-Rahman in the Jihad of Afghanistan.

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Binary oppositions seem to be basic to the human thought process, and this simple, elegant observation has in turn given rise to a number of interesting philosopphical explorations, some of which are expressed perhaps most powerully in diagrams. I am thinking here of the medieval square of opposition — as in this diagram taken from Georg Reisch, Margarita Phylosophica tractans de omni genere scibili, Basel 1517:

square_of_opposition SEMBL

Algirdas Greimas developed his semiotic square from this medieval diagram —

greimas_semiotic_square

— and defines his square as the “visual representation of the logical articulation of any category”. In his “Towards a Theory of Modalities”, Greimas writes:

the terms manifestation vs. immanence .. can be compared profitably with the categories surface vs. deep in linguistics, manifest vs. latent in psychoanalysis, phenomenal vs. noumenal in philosophy, etc.

Then there’s Levi-Strauss and his triangle, essentially a variant on the same idea, applied by LS in his magnificent 4-volume Mythologiques to a wide range of myths — here’s the basic triangle for the first volume, The Raw and the Cooked:

LS culinary_triangle

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What Reisch, Greimas and Levi-Strauss are all doing lies in its own distinct area of “visual thinking” at the confluence of logic, algebra, geometry and conceptual graphs — the same area my own DoubleQuotes and the HipBone and Sembl games are found in.

When people think about narrative — and it is or should be as hot a topic in strategy and counterterrorism as it is in myth, story-telling, film and their various related forms of criticism — they tend to think linearly, from beginning to end, noting the emotional expansions and contractions, the narrative shifts, the crescendos before the climax and its resolution.

My own style of thinking leans more to the atemporal or synchronic, which in turn is closer to the logical-algebraic-geometric-graphical mode of visual expression. Thus, for me, the “myth of Narcissus” is not a story-line but a geometry, a narrative formulation of the concept of reflection, or “bouncing back”. To adapt the Levi-Strauss triangle to the Narcissus narrative, then, we have:

Reflection triangle

while the two Azzam miracle tales in my DoubleQuote at the top of this post give us:

Azzam triangle

This in turn can become a square if we allow the four coordinates to be wine (intoxicant, bad), water (sobriety, good), vinegar (sour, bad) and honey (sweet, good). We notice here that water (sobriety, good) is the fourth which hovers unmentioned over the twin tales, just as Jung argued the dogma of the Assumption of the Virgin into heaven was the “fourth” which “completed” — nb, this is from a psychological perspective — the celestial Trinity of Father, Son, and Holy Spirit.

It remains for Jalaluddin Rumi to transcend the duality of the halal (sobriety) and the haram (intoxication) in his praise of his master, Shams of Tabriz:

In Shams al-Din-i Tabrizi you will discover a heart which is at once intoxicated and very sober.

**

In what sense or senses are Azzam’s two tales two, and in what sense are they one and the same?

Sources & suggested further readings include:

  • The Raw and the Cooked: Mythologiques, Volume 1
  • Anthropology for Beginners
  • Structure, Sign, and Play in the Discourse of the Human Sciences
  • The Dual and the Real
  • Semiotics for Beginners
  • Semiotics and Language
  • Visual Memory (handbags!)
  • Punctualization: Law and Greimas
  • Square of Opposition
  • Visualizing knowledge
  • Signs of Ar-Rahman
  • Mystical Poems of Rumi
  • PR Beckman tweets on bridges and analogy

    Sunday, January 25th, 2015

    [ by Charles Cameron — cross-posted from Sembl — this post is for Cath Styles, who has been thinking bridges ]
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    Pooh bridge

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    My blog-friend PR Beckman, on a roll, has been tweeting Octavio Paz and Martin Esslin.

    I’ve taken Beckman’s tweets out of 140 characters and put them back into paragraphs, and given a little more context to some of them, but greatly though I admire Octavio Paz and much though I have puzzled over the Theater of the Absurd, I wouldn’t have run across these particular passages if I hadn’t found them in my Twitter feed today. Important.

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    Octavio Paz, Children of the Mire: Modern Poetry from Romanticism to the Avant-garde:

    Analogy is the science of correspondences. It is, however, a science which exists only by virtue of differences. Precisely because this is not that, it is possible to extend a bridge between this and that. The bridge does not do away with distance: it is an intermediary; neither does it eliminate difrerences: it establishes a relation between different terms. Analogy is the metaphor in which otherness dreams of itself as unity, and difference projects itself illusively as identity. By means of analogy the confused landscape of plurality becomes ordered and intelligible. Analogy is the operation nby means of which, thanks to the play of similarities, we accept differences. Analogy does not elimiate differences: it redeems them, it makes their existence tolerable.

    Martin Esslin, The Theatre of the Absurd, pp 419:

    the Theatre of the Absurd is concerned essentially with the evocation of concrete poetic images designed to communicate to the audience the sense of perplexity that their authors feel when confronted with the human condition

    and 428:

    The realization that thinking in poetic images has its validity side by side with conceptual thought and the insistence on a clear recognition of the function and possibilities of each mode does not amount to a return to irrationalism; on the contrary, it opens the way to a truly rational attitude.

    **

    Let me add a quote of my own choosing, this one from Winnie the Pooh:

    Sometimes, if you stand on the bottom rail of a bridge and lean over to watch the river slipping slowly away beneath you, you will suddenly know everything there is to be known.

    Illustration: Original, 1928 Illustration Of Pooh, Christopher Robin and Piglet Could Fetch Over $200K

    Creating a web-based format for debate and deliberation: discuss?

    Friday, December 12th, 2014

    [ by Charles Cameron — Talmud, hypertext, spider webs, Indra’s net, noosphere, rosaries, renga, the bead game, Xanadu, hooks-and-eyes, onward! ]
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    Let me firmly anchor this post and its comments, which will no doubt shift and turn as the wind wishes, in discussion of the possibility of improving on current affordances for online deliberation.

    Let’s begin here:

    **

    There are a variety of precursor streams to this discussion: I have listed a few that appeal to me in the sub-head of this post and believe we will reach each and all of them in some form and forum if this discussion takes off. And I would like to offer the immediate hospitality of this Zenpundit post and comment section to make a beginning.

    Greg’s tweet shows us a page of the Talmud, which is interesting to me for two reasons:

  • it presents many voices debating a central topic
  • it does so using an intricate graphical format
  • The script of a play or movie also records multiple voices in discourse, as does an orchestral score — but the format of the Talmudic score is more intricate, allowing the notation of counterpoint that extends across centuries, and provoking in turn centuries of further commentary and debate.

    What can we devise by way of a format, given the constraints of screen space and the affordances of software and interface design, that maximizes the possibility of debate with respect, on the highly charged topics of the day.

    We know from the Talmud that such an arrangement is possible in retrospect (when emotion can be recollected in tranquility): I am asking how we can come closest to it in real time. The topics are typically hotly contested, patience and tolerance may not always be in sufficient supply, and moderation by humans with powers of summary and editing should probably not be ruled out of our consdierations. But how do we create a platform that is truly polyphonic, that sustains the voices of all participants without one shouting down or crowding out another, that indeed may embody a practic of listening..?

    Carl Rogers has shown us that the ability to express one’s interlocutor’s ideas clearly enough that they acknowledge one has understood them is a significant skill in navigating conversational rapids.

    The Talmud should be an inspiration but not a constraint for us. The question is not how to build a Talmud, but how to build a format that can host civil discussion which refines itself as it grows — so that, to use a gardening metaphor, it is neither overgrown nor too harshly manicured, but manages a carefully curated profusion of insights and —

    actual interactions between the emotions and ideas in participating or observing individuals’ minds and hearts

    **

    Because polyphony is not many voices talking past one another, but together — sometimes discordant, but attempting to resolve those discords as they arrive, and with a figured bass of our common humanity underwriting the lot of them.

    And I have said it before: here JS Bach is the master. What he manages with a multitude of musical voices in counterpoint is, in my opinion, what we need in terms of verbal voices in debate.

    I am particularly hoping to hear from some of those who participated in tweeted comments arising from my previous post here titled Some thoughts for Marc Andreessen & Adam Elkus, including also Greg Loyd, Callum Flack, Belinda Barnet, Ken (chumulu) — Jon Lebkowsky if he’s around — and friends, and friends of friends.

    What say you?

    Pattern recognition: backlash

    Sunday, October 20th, 2013

    [ by Charles Cameron — on human obstinacy, a change of heart, and what seems to me a major piece from Res Militaris ]
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    There’s a pattern of backlash that occurs when you present people with facts that don’t fit their preconceptions — they don’t switch, they double up. Here’s the opening of io9‘s report, The Backfire Effect shows why you can’t use facts to win an argument:

    “Never let the facts get in the way of a good story” isn’t just a maxim for shady politicians and journalists. It’s also the way people often live their lives. One study indicates that there may even be a “backfire effect,” which happens when you show people facts that contradict their opinions.

    Then there’s a study — Brendan and Jason Reifler, When Corrections Fail: The persistence of political misperceptions. I won’t go into the details, it’s the pattern it finds that’s of interest to me, but I will note that the title is a tip of the hat to Leon Festinger‘s When Prophecy Fails, a classic study in the same pattern of denial as it applied to a group whose belief in an end time prophecy was not shattered when the day arrived and the world went on as usual…

    Here’s how the pattern works:

    Participants in the experiments were more likely to experience the Backfire Effect when they sensed that the contradictory information had come from a source that was hostile to their political views. But under a lot of conditions, the mere existence of contradictory facts made people more sure of themselves — or made them claim to be more sure.

    Everyone has experienced the frustration of bringing up pertinent facts, in the middle of an argument, and having those facts disregarded. Perhaps the big mistake was not arguing, but bringing up facts in the first place.

    Okay? That’s a veeery interesting pattern to think about any time you’re considering ways to persuade people to change their minds during, for instance, a CVE campaign.

    I’d like to dig into it a great deal more, of course.

    **

    Maajid Nawaz, a former recruiter for Hizb ut-Tahrir who renounced his membership and is now Chairman of the counter-extremist Quilliam Foundation, seems to have persuaded Tommy Robinson, until recently a leader of the English Defence League, to renounce the EDL and join Qulliam — a move whose results and second-order effects have yet to be seen. Both men, however, offer us examples of people who have in fact changed their minds on matters of profound belief, religious and political, and the odd uncomfortable fact may have played some role in those changes.

    The role of anomalies (cf. “outliers”) in Kuhn‘s The Structure of Scientific Revolutions comes to mind.

    And if showing people the error of their ways (a very loose equivalent of telling them unwelcome facts, I’ll admit) doesn’t work, here’s another anomaly that I ran across only yesterday, that “proves the rule” by, well, partially disproving it.

    Dutch ex-politician Arnoud van Doorn, previously a senior member of Geert Wilders‘ fiercely anti-Islamic party, has changed his mind — or his heart was changed for him, within him, depending on your perspective. He has made the Shahada and is henceforth Muslim himself. In this photo, van Doorn is performing the Hajj, the pilgrimage to circumambulate the Kaaba in Mecca:

    Do I detect a hint of enantiodromia here?

    **

    In closing, I would like to offer this link to an article in Res Militaris by Jean Baechler, titled Outlines of a psychology of war. It’s a weighty piece, as befits its grand sweep, and I believe it throws some light on the obstinacies of the mind to which this post is addressed.

    I tried excerpting it, but it appeared to me that each sentence in every paragraph in turn begged to be highlighted, approved, tweaked, questioned, or disagreed with, and I wound up feeling you should read it for yourselves. I’ll be very interested to see if it captures the attention of the ZP readership, and leads to a more extended discussion…

    Serpent logics: KarlreMarks and LizzyPearson

    Monday, October 7th, 2013

    [ by Charles Cameron — yet another quick dip into the dizzying world of patterns enfolded in tweets ]
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    My collection of “Serpent logics” or “patterns of thinking” in the miniature format provided by the Twitter-stream got a noble boost today — you can blame my insomnia for my noticing this — from Karl Sharro and Elizabeth Pearson:

    Sbarro unwittingly triggered things off by tweeting:

    Pearson picked upon the “nested” quality of this tweet, and tweeted back:

    and to clarify:

    **

    That was neat enough indeed, what with three instances in a row of self-referential tweets, each of which enfolds a previous tweet within it — the pattern I’m always on the look out for, and call “Matrioshka” after those nested Russian dolls — but there was more to come. I turned back — how could I help it — to the first tweet from Sharro:

    and searched for the tweet embedded therein:

    A little deeper into the conversation, I came across this rejoinder, which sent me off on a further journey:

    and lo, the embedded link here led me to a page that contained not one but dozens of tweets, all based on the formula of the three characters went into a bar joke, many of the examples turning Sharro’s mind to matters of philosophy and the Middle East…

    **

    They’re all examples of the kind of “collision thinking” that Arthur Koestler specifies as the source of creative insight (aha!), comedy (ha!) and tragedy (aiyyeee!) — but I’ve selected three which represent three of the different patterns I’m intrigued by:

    That’s a serpent biting its tail joke, if ever I saw one, a conspiracist take on conspiracism.

    Now that, I aver, is a extaordinary example of enantiodromia, or direct reversal.

    And for the pattern I call nominal, one can hardly better this play between the word minimalist and its context…

    **

    It’s time for me to get minimal, too. I have a quite a long line of “Serpent logics” more or less lined up and ready to go, but putting too many of them in one post gets tedious for the readership, so I’ve cut these examples out of the herd to give you a taste, and will follow up with two mmore selections in a day or two.


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