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Archive for the ‘emotion’ Category

Oh, we are so aWoke to our emotions!

Saturday, December 15th, 2018

[ by Charles Cameron — with an ee cummings verse and question re the internet of things ]
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Quickly, since I’m just back from a (successful) surgery:

I’m not entirely convinced that ee cummings is right, but I do sympathize with his emphasis

**

And the cummings quote?

since feeling is first
who pays any attention
to the syntax of things
will never wholly kiss you

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And as the coders are coding for the internet of things, are they paying attention to feeling aspects of their coding syntax?

Happiness in the proximity of faith and death

Monday, August 1st, 2016

[ by Charles Cameron — the emotional impact of faith, from a nun present at the Normandy attack to a failed suicide bomber in Syria ]
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According to this IB Times article, Tragic last words of Catholic priest killed by Isis terrorists revealed, Sister Helene Decaux, one of the nuns who was present at the killing of Fr Jacques Hamel, reported his last words thus:

Jacques shouted at them, ‘Stop! What are you doing?’ It was then that one of them struck the first blow to his throat.

What caught my attention more forcefully, however, was the following:

Fearing for her life, she added: “Thinking I was going to die, I offered my life to God.” The nun then described how Petitjean and Kermiche had at first been aggressive, but quietened down after they had cut Jacques’ throat. Showing remarkable calm, Helene asked the two terrorists if she could sit down. “I asked for my cane, he gave it to me,” she said. One of the attackers asked: “Are you afraid to die?” To which the nun replied no. “I believe in God, and I know I will be happy,” Helene said. Sister Huguette Peron, who was also in the church, told Catholic newspaper La Vie: “I got a smile from the second (man). Not a smile of triumph, but a soft smile, that of someone who is happy.”

Not only is Sister Helene happy in the face of death because she believes in death, but Sister Huguette reports that one of the attackers gave her a smile, “Not a smile of triumph, but a soft smile, that of someone who is happy.”

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Compare those two descriptions of people who are happy with this, from Murtaza Hussain‘s Intercept piece, New Documentary Pierces the Psychology of Modern Suicide Bombers:

In a scene from Norwegian journalist Paul Refsdal’s new documentary Dugma: The Button, Abu Qaswara, a would-be suicide bomber, describes the sense of exhilaration he felt during an aborted suicide attack against a Syrian army checkpoint. “These were the happiest [moments] I’ve had in 32 years. If anyone had felt exactly what I felt at that moment, Muslims would want to go through the same feeling and non-Muslims would convert just to experience it,” he enthuses to the camera, visibly elated by his attempted self-immolation.

Abu Qaswara’s attack failed after his vehicle was blocked by obstacles on the road placed by the Syrian military. But speaking shortly after he returned from his mission, it was clear that his brush with death had filled him with euphoria. “It was a feeling more than you can imagine,” he says. “Something I cannot describe, it cannot be described.”

My primary purpose in recording these instances of happiness is to emphasize how strongly religious faith exerts what to the modern secular mind must be an unexpected and perhaps even unimaginable emotional impact on those who possess it. And even if the Normandy attacker’s ‘soft smile” had more to do with a blood lust slaked, the same cannot be said either for Sister Helene or for Abu Qaswara.

If we are to understand the motivations of suicide bombers and other jihadists, comprehending not just intellectually but viscerally the emotions involved will be a task of some importance — and one for which many of our analysts will not be prepared.

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There’s a second point to be made, however. Hussain goes on to write:

Only the few Syrians who appear in the film speak at length about their grievances over the crimes of the Syrian government. In contrast, the foreign volunteers appear largely driven by personal motivations. Liberating the local people from oppression appears at best a secondary concern. Perishing in the conflict and reaping the existential rewards of such an end takes precedence. Both Abu Qaswara and Abu Basir gave up comfortable lives to come to Syria, knowing that certain death would be the outcome of that decision. But rather than deterring them, the prospect of a rewarding death was a primary factor motivating their decision to fight.

That para sets the scene for the following one, in which Mustafa Hamid, as reported in his book with Leah Farrall, notes how contrary this motivation is to the practical pursuit of victory:

This impulse toward self-destruction is actually seen as selfish by some fellow insurgents. In his co-authored 2014 memoir The Arabs at War in Afghanistan, Mustafa Hamid, a former high-ranking Egyptian volunteer with the Afghan mujahideen in the 1980s, described his own frustration with many of the later waves of volunteers arriving to that conflict. “One of the negatives that emerged from the jihad, and which continues to have severe consequences today, was the tendency for the youth to focus not on success and achieving victory and liberating Afghanistan, but on their desire for martyrdom and to enter paradise,” Hamid wrote. This overriding preoccupation with becoming a martyr meant that participation in the conflict, “became individual instead of for the benefit of the group or the country where the fight for liberation is taking place.”

That’s one of the more striking of Hamid’s observations in The Arabs at War in Afghanistan — itself an astonishing book, product of the collaboration between Hamid (aka Abu Walid al-Masri) the man who brought bin Laden‘s oath of allegiance to Mullah Omar, and Farrall, a respected scholar-analyst who was the Australian Federal Police al-Qaida subject matter specialist at the time of the Bali bombings.

It is an extraordinary book, and one I cannot recommend too highly.

Of Blood and Bride

Tuesday, May 10th, 2016

[ by Charles Cameron — concerning the tidal pull of two words on the emotions, in considering Hamzah bin Laden’s recent message ]
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quote-blood-sin-and-desecration-of-the-race-are-the-original-sin hitler

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In the Jewish book of Leviticus [17.11], we find:

For the soul of the flesh is in the blood and I have assigned it for you upon the altar to provide atonement for your souls; for it is the blood that atones for the soul.

For Christians, the early Church father Tertullian has the appropriate quotation:

Plures efficimur quotiens metimur a vobis? semen est sanguis Christianorum.

This translates to “We multiply whenever we are mown down by you? the blood of Christians is seed” and is often quoted in the form “The blood of the martyrs is the seed of the church.”

The American equivalent comes from Thomas Jefferson‘s Letter to William Stephens Smith of November 13, 1787, and is no doubt familiar to ZP readers:

The tree of liberty must be refreshed from time to time with the blood of patriots and tyrants. It is it’s natural manure.

The terrible significance of “blood” to the Nazis is illustrated by the Hitler quote at the top of this post.

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In the beginnings of the jihad fought by the Al-Qaida and its secessionist successors in the Islamic State, Abdullah Azzam‘s words are foundational. In a document which has been titled Martyrs: The Building Blocks of Nations — shades of Tertullian and Jefferson — Azzam writes of both blood and ink:

The life of the Muslim Ummah is solely dependent on the ink of its scholars and the blood of its martyrs. What is more beautiful than the writing of the Ummah’s history with both the ink of a scholar and his blood, such that the map of Islamic history becomes coloured with two lines: one of them black, and that is what the scholar wrote with the ink of his pen; and the other one red, and that is what the martyr wrote with his blood. And something more beautiful than this is when the blood is one and the pen is one, so that the hand of the scholar which expends the ink and moves the pen, is the same as the hand which expends its blood and moves the Ummah. The extent to which the number of martyred scholars increases is the extent to which nations are delivered from their slumber, rescued from their decline and awoken from their sleep.

Again — though I cannot say for certain who gave that title to this compilation of Azzam’s words — we see the importance of blood as the prime sacrificial element on which a world is built.

Indeed, one commonly cited hadith found in the collection of Bukhari states:

Anyone who is wounded in the path of Allah comes on the Day of Resurrection when [his] color is the color of blood, [but] his scent is the scent of musk.

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I trust I don’t have to belabor the reasons why the word “bride” — particularly in combination with the word “blood” — is also fraught with enormous archaic, archetypal pulling-power. If we are in any doubt, we should consider the ravishing bridal poetry of the Tanakh’s Song of Songs which is Solomon’s:

Thou hast ravished my heart, my sister, my bride; Thou hast ravished my heart with one of thine eyes, With one bead of thy necklace. [Song of Solomon, 4.9]

— not to mention the eucharistic “bridal supper of the lamb” in that most poetic, visionary, and well-nigh inscrutable book of the New Testament, the Revelation of John of Patmos:

Let us be glad and rejoice, and give honour to him: for the marriage of the Lamb is come, and his wife hath made herself ready. And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints. And he saith unto me, Write, Blessed are they which are called unto the marriage supper of the Lamb. And he saith unto me, These are the true sayings of God. [Revelation 19. 7-9]

and in the fullest and final revelation of that revelatory book:

And I saw a new heaven and a new earth: for the first heaven and the first earth were passed away; and there was no more sea. And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband. And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God. And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away. [Revelation 21.1-4]

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Bear this double call of “blood” and “bride” on the emotions in mind, utilizing whichever of the above examples strikes the deepest chord in you to confirm their trance-like appeal, as you consider this message from Bin Laden‘s son, Hamzah, issued just a day or two ago:


Thomas Joscelyn posted a breakdown of the message content at Long Wars Journal yesterday:

  • Osama bin Laden’s son says jihad in Syria key to ‘liberate Palestine’
  • I trust this post of mine will add to our understanding of the emotional force on which Bin Laden’s son is appealing.

    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?

    Bashar the Vampire-Slayer

    Tuesday, August 20th, 2013

    [ by Charles Cameron — pop messianism, Syria, 2013 ]
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    The caption for the Bashar al-Assad image reads:

    Bashar the Wahhabi Slayer [ image ] Has killed more than 40,000 Wahhabi terrorists who came from all over the world to destroy Syria

    and Phillip Smyth, who tweeted it, commented:

    This photo has been uploaded onto many pro-#Assad & pro-Shia (in #Syria) militia pages. Note how dead are characterized

    **

    How the dead are characterized?

    Why, as Wahhabi terrorists, explicitly — and implicitly as vampires.

    FWIW, I’d argue (broad strokes) that “Wahhabi terrorists” is directed at the conscious mind, and “vampires” at the emotions.


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