Hi Christine and others interested in Al Andalus as a model of "alterity" and the renaiisance NOT as a re-birth rather an extension of the Al Andulus culture. I'm attaching a TV documentary exploring the Christian conquest of Toledo in 1085 but The Christian king left the culture intact. Hundreds of Christian scholars came from European countries and then returned bring Islamic science and culture with them. One result was the founding of Oxford. Mike, this is a fascinating concrete example of "mind" being altered by "alterity". It was a brief moment in time with profound impact on "Europe" I'm not sure if this is common knowledge or not, but I find it fascinating. I hope this is in intact attachment. Larry On Fri, Sep 30, 2011 at 5:55 PM, mike cole <lchcmike@gmail.com> wrote: > Christine-- > > Borgerson mentions several empirical studies in her discussion and many of > the concepts she deploys resonate in interesting ways. But I get lost, in > part because > I do not know all the philosophers, in part because I do not know the > empirical > references used as grounding (ethnographies, for example). Is there some > place where philosophy and empirical phenomena we can more or less easily > comprehend come together so we could grab ahold more easily? > > (I recognize that the answer could be no!). > > Also, isn't Ingold critical of the rhyzhome metaphor? > mike > > On Wed, Sep 28, 2011 at 4:35 AM, christine schweighart < > schweighartgate@hotmail.com> wrote: > > > > > Dear Larry, > > I encountered Butler's discussion of 'consciouness creating it's relation > > to the world through transformative action' of Kojeve on p 70 of my CU > Press > > paperback edition seems to examine what might be at stake in not taking > an > > embodied position in 'place' - that we also 'continue 'in nature. Which > is > > where Rayner's ontology rests (although he isn't engaging with these > ideas > > as framed here). Stetsenko seems to accept that these are simulatneous in > > the article you suggested some time ago. > > > > An aside here is that very different appropriations of 'rhizome' are made > > in CHAT and Tamboukou - who were influenced by Deleuze & G 1988. the > > principles of organisation of rhizomes guides both - however Tamboukou is > > not doing developmental research. In her ethnography she then 'switches' > > from the principles of living as a rhizome - to using it as a mapping > tool > > for her data - which is not a developmental engagement. Rayner's history > > includes his presidency of the British Mycological Society, and he is > > drawing from principles of how relational rhizome/fungii organisation is > in > > neighbourhood , circumspection and focus of energetic relation- some of > > which comes through from D&G 1988 work. Yet a rhizomatic network, even > > though it can be constituted of many individual spore growths joining , > is > > forming unity. Whereas, as you emphasise, in 'golden age' is not cultural > > unity, and there is 'alterity' , but how can such a dynamic be > understood? I > > think here the wayfaring , or 'nomadic thinking' is underexplored. > > I recall some reading of what travellers 'bring', and how enrichments > > arise in places of reciprocal hospitality. Perhaps Al -Andalus > expressed > > this appreciation that enabled development without the displacement of > > travelling? > > I am not sure how 'radical' Levinas is, as I haven't reached an > > understanding. However alterity seems very important. I pass a fleeting > > meeting with Borgerson in the file attached. if I 'cherry pick' I wonder > > about the description of a transition from thinking in complexes to > thinking > > in concepts p123-124 T&L Kozulin and 'concept-for-others' precedes > > 'concept-for-self- What this might mean I relate to Zuckerman's > > observations about cooperation where no member has 'expertise' yet each > > progesses through joint work. (e.g p194 V Educ Theory in Cultural > > context,2003). There is 'alterity' in social relations but what does > > societal awareness and not only 'sociality' in our projects entail. > > Projects , and activities don't necessarily make 'unity' in practices > > perhaps - would this still be consistent with 'ideal' or is subjective > > 'transcendence' necessary to continue 'in nature' and in form ideal? > > I look forward to Reading Zinchenko - as Mike suggested, and also I'm > > interested to ground a notion of situated agency in my study at present > so > > thanks for your orientation to Donna Orange. > > I shall probably be engaged for a while in this, > > > > Too much for one message! > > Christine > > > > __________________________________________ > > _____ > > xmca mailing list > > xmca@weber.ucsd.edu > > http://dss.ucsd.edu/mailman/listinfo/xmca > > > > > __________________________________________ > _____ > xmca mailing list > xmca@weber.ucsd.edu > http://dss.ucsd.edu/mailman/listinfo/xmca >
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SEPTEMBER 30 2011 Spiritual Change Islam Contributions to the Renaissance Al Andalus Muslim Spain Ethnic cleansing Reconquista.mht
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