ten things to do in toronto 

1-2 two meetings with rachel, one with xspace, one with regina 

3 fairfied review 

4 carpernter notes 

5 radner essay

6 abelism conference

7 jukebox stuff 

8) revise toast 

9 bachelor party, wedding etc 

10 don make fun work. 

P1010256

P1010256, a photo by PinkMoose on Flickr.

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P1010413, a photo by PinkMoose on Flickr.

P1010620

P1010620, a photo by PinkMoose on Flickr.

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P1010001, a photo by PinkMoose on Flickr.

think of the possiblity that the problem of hypostatic union for ms was less of a theological problem, and more of a philo/ontological problem about whatness--the humanist reclaiming of arsitole from scripture, ironically using scripture in a reform manner, a kind of trick that one does w. mirrors--similar to erasmus' use of scripture or spinoza's tractus.

in the parking lot of original joes today,  i realized three things simultaneously:

a) i want to fuck most of these boys in shiny new pick up trucks
b) i am afraid of most of these boys in shiny new pick up trucks
c) there is nothing owned by families or individuals in the portion of the fort on the other side of the highway, and the town is being built to be inherited by these boys in shiny new pick up trucks,

 questions about servertus

a) problems of vernacular language and arguement via overwhelming
b) idea of Christ's parraells w/  Moses, etc--suggest a kind of narrative cohesion, but is this is tension w/ the idea of hypostasis
c) he positions himself against the heritage of heresy, and the current trends of hersey, but is not really orthodox. what is this middle way
d) essence/substance problem

Jason Isbell makes me cry.

good editorial on the problem of admin in tutiion problems

christopher knight on durer's the large turf.  which might be my favourite drawing.

the problem with this feature on eric church in playboy, is that it works v. ward in establishing him as hard, as an "outlaw", w/o considering the implicaitons of his senntimentality

the american national archives has a blog entry on paper fastners.




James Gandofini reads in the night kitchen.

ellsberg on Obama and espionage.

Gorgeous map of rivers  in contingios united states.

charles burns  portraits for the believer, both ficitional and non fictional.

Peter Hoffer's portraits of semi truck crashes, on the side of the road, i saw on the side of the wall of a high end resturant in montreal, and they made me wonder---calling them staitons on the cross is t oo on the nose, the colours are a little too bruise slick, the scale is small enough to be weirdly intimate, and the chaos seems on the edge of tamed--maybe too beautiful?



consider this video a metaphor for anarchism.

Andres Durany explains how current Salt Lake urban policy denies Young's vision:

The problem, he explained during an interview at the Grand America Hotel, is that Salt Lake City’s massive streets were never supposed to be completely paved from edge to edge. Instead, they were supposed to respond to the buildings that line them, getting wider or narrower depending on the needs of the surrounding homes and businesses.

concentration camps for transgendered folks in greece?

men being rape victims in the us military, are underreported.

300  queer bases


ASL MY Humps.

ontario ombudsperson releases report on violence of officers against prisoners, it's not shocking but it's terirbly depressing--the note of the culture of silence is nessecary.

i love Tony Cliff's update of a Clare Lune style.

this is the best thing i have ever read about late winogrand.

10 fotos of tunisian doors (the yellow and blue are amazing)

the metis sacred bell returns to it's rightful place.

new homoriot

new David Tudor boxed set.

including this fantastic peice where he replaced the bellows of an accordian with electrronic decices.

fantastic take down on late turrell, and the politics of capital/art as spectacle.

femminist roundtable on yeezy.

Off from Montreal tomorrow, to Edmonton, Toronto, Ottawa, and Gaspe. Tight on Cash, high on Anxiety, but I think it will work out.

this weekend:
storage locker
libraries
move stuff to said storage locker
wendy
jean talon

this summer:

to write:
paper for trinity (due on june eigth)
colby/james porn paper
book proposal
rhino single proposal
peice about wendy (pitch it to geez, religious dispatch, or anglican newsletter)
fgt in chicago (jm journal, and then where?)
proposal for harvard conference (due the 1st)

edit:
radner book review
maura peice (due the 2nd or 3rd)

P1010132

P1010132, a photo by PinkMoose on Flickr.

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P1010034, a photo by PinkMoose on Flickr.

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P1010137, a photo by PinkMoose on Flickr.

liverpool house with wendy---negroni, cote d'rhone from 2011, cavadas,veal liver with smoked meat, rum raisin ice cream with madelines and pineapple

Osler

on the shelf

WZ 290 S491dE 1932

Regular Loan

Go to Rachel's art thing if you are in Chcaigo

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P1010113, a photo by PinkMoose on Flickr.

P1010113

P1010113, a photo by PinkMoose on Flickr.

• humanity's view of religion changes, so how we define religion should change.
• “yet one idea that has been produced in part of its world devolpment, namely the notion of a systematic, religious entity, conceptually indefintabile and carchatezing a distinct community, has been of special interest to us in this present inquiry and of special influence lateley throughout the world.”
• one of the changes in devolpment is finding out if the defts of religion are useful at all
• WCS thinks that this devolpment means perhaps these defintions “are much less servicable and legitmate than they once seemed”
• so, perhaps not baby out with the bathtub, but changing schematics
• one of the reasons why we need to change these revisions, is the problems of eurocentricism, racism, etc
• that one of the changes that should be made in the changes of definition, is the move from a “great man” theory of history, to one that prirotized the larger personal whole. (social history)
• that this might result in a complete dropping of religion as a defintional concept
• is this a failure of empiricism? “for example the dilema of the modern Jew is acute who has accepted the belief that there is somewhere something called Judisam, though he cannot find it” (115)
• abuts the problem of religion being understood by those practicing at all: critics who believe that religion cannot be understood, contemporary practioners (after having transferred the power to the lay), who believe that religion cannot be understood, but even the ancient pracitoners of those traidtions
• did anyone ever know how do define religion
• or is religion the after effects of the revelation of the followers, is the traces the only thing that can be measured: “no man has seen the point of his own religious tradition for whom the concept religion is an adequate indication oof what it is all about”(118)
• In this sense—those who belong to the religion are too close to understand what the religion is, an outsider has to name religions, but recent outsiders think that religion is undefinable, and so how to reconcile?
• Those who belong to the religion are too close
• outsider, might be too localised, too abstracted: “the custome of interperting other peoples religious life under a seires of rubics of the several religions, some of them named, is Western, is recent, and has already passed its zenith” (120)
• prolegomennen
• “Being a Muslim means lviing in a certain context, sociological,historical, ideological, and trqansdencents. The signifince of being a Muslim lies in this fact, not in some pprolegomenen to it. The concern of the observer with something that he calls Islam shifts attention from the heart of the matter” (124)
• the thing the critic and the adherent have in common is a kind of dismisive quality to the other: “We are now in a position to recongise that it was not dortotious that the rleigion concepts, having arisen in WEstern Europe are inherently deprectriative. For the Christian traditon, particualiry in its Protestant form, has historically been unusually disaparing of other religions traditons; and the rationalist academic tradition has been skeptical, if not disparging of all” (126)
• abstraction?
• The problerm of defining wrt this kidn of abstraction, with this wide diversity of religious abilities. (128-129)
• “we can speak with prevision and elegance in our deinfitons of imaginary construts; an irrational number of any of the notions in matthemtiacs, model types in sociological theory; the notions in mathematics; model types in sociological theory; concepts in physica, abstractions of all kinds” (129)
• this variety and diversity, suggests that pretty explcitly, that there is nothing essential in religion—that defitnions have to work with the abstracitons in such a way that it precludes essentalism: “For essences do not have a history. Essences do not change. Yet it is an observable and important fact that what have been called the religions do, in history change”
• the definition comes from the internalaztion of these abstracitons—outside of the essentializing aspescts of adherents, or the coldness of scholars: “...not to be ignored, however, is what we do not see: the Buddhist faith in the queit corner of a man's inner heart: the inspiraitonal in the mind of the artist of which is completred artefact before is iis the inadequate expression: the moral ideal in the lfie of the believer to which his actual behaviour is but a paartial and perhaps even sorry apromixaiton” (133)
• this suggests that what occurs, is not the basic element of the religion—this ties in with the changing from the one thinker, one initial essentialism, into a wide variety/network of lived rleigion—this networking suggests a constant renewing conceptualism: “To equate Buddhism starkly with the Buddha's teachings or the first decades of the Sangha's life is to dismiss with scant justice the rich elaboration of the manhayana tradition in China and Japan. This is virtually to post something called a religion and then to assert thatr is had no history, to leave unxpeained and unnoticed almost the whole religious history of man” (135)
• to return back to the original point—all of this abstraciton, and bleif in lived religion, and the academic absence, and all of that: “...Platonic ideals do not serve the beliver himself” (136)
• multiform, human and unstable (137)

Johnathon Z Smith:

• 19^th century german as sense of order
• qoutes Ricouer—the question of what is history
• Defintion as an act agaisnt colonization
• there are other ways of taxonomizing, against the 19^th century methods, or understandings.
• We can see these other forms of taxonomizing in things like Cargo Cults, and other oceanic forms of exchange as examples.
• Actual Deft, emerges on 189.

Tweed:

• bored in defining
• the possiblity that nothing can be disagreed on
• the problem of exgetical fussiness
• Actual Deft, 34.
• Placeholders, rship to traces, etc—making sure that nothing holds fast.

Saler:

• Prototype approach
• Wittengenstin—words affect general concepts.
• The words, can be thought of to come from which is determiend to be first
• we can work this from the 19^th century,
• category does not need to be a judgement of the act
• “a few kind words on behalf of essentialism

Ninian Smart:

• multipiclity of discourses
• refusal of monomyths (this includes the studying of religion, via theology—15) which does not preculde the possiblity of xians doing serious theology. Or w/i branches (19)
• attempts at disrupting religion, including but not limited to marx
• marx, freud, etc become a kind of religious tendency
• hursell's empiricism 14
• difference b/w empathy and sympathy (15)
• religion then can be understood thru the lens of a spec structure (26)
• This can be constructed thru an explicitly emperical lens (25)
• polymethody and how it relates to the rship that humans have with themselves and others (28)
• ideas need symbols