At the same time, manufacture was unable either to seize upon the production of society to its full extent, or to revolutionize that production to its very core. It towered up as an artificial economic construction, on the broad foundation of the town handicrafts and the domestic industries of the countryside. At a certain stage of its development, the narrow technical basis on which manufacture rested came into contradiction with requirements of production which it had itself created.

L'Autre manque. Ça me fait drôle à moi aussi. Je tiens le coup pourtant, ce qui vous épate, mais je ne le fais pas pour cela. Un jour d'ailleurs auquel j'aspire, le malentendu m'épatera tant de venir de vous que j'en serai pathique au point de n'y plus tenir. S'il arrive que je m'en aille, dites-vous que c'est afin — d'être Autre enfin. On peut se contenter d'être Autre comme tout le monde, après une vie passée à vouloir l'être malgré la Loi.

A, der edelste, ursprünglichste aller laute, aus brust und kehle voll erschallend, den das kind zuerst und am leichtesten hervor bringen lernt, den mit recht die alphabete der meisten sprachen an ihre spitze stellen. a hält die mitte zwischen i und u, in welche beide es geschwächt werden kann, welchen beiden vielfach es sich annähert. (I remember a joke, maybe Winnie the Pooh, reading a dictionary from A to Z.)

In the inside there is sleeping, in the outside there is reddening, in the morning there is meaning, in the evening there is feeling. In the evening there is feeling. In feeling anything is resting, in feeling anything is mounting, in feeling there is resignation, in feeling there is recognition, in feeling there is recurrence and entirely mistaken there is pinching. All the standards have steamers and all the curtains have bed linen and all the yellow has discrimination and all the circle has circling. This makes sand.

Very well. Certainly the length is thinner and the rest, the round rest has a longer summer. To shine, why not shine, to shine, to station, to enlarge, to hurry the measure all this means nothing if there is singing, if there is singing then there is the resumption.

The change the dirt, not to change dirt means that there is no beefsteak and not to have that is no obstruction, it is so easy to exchange meaning, it is so easy to see the difference. The difference is that a plain resource is not entangled with thickness and it does not mean that thinkness shows such cutting, it does mean that a meadow is useful and a cow absurd. It does not mean that there are tears, it does not mean that exudation is cumbersome, it means no more than a memory, a choice and a reëstablishment, it means more than any escape from a surrounding extra. All the time that there is use there is use and any time there is a surface there is a surface, and everytime there is a suggestion there is a suggestion and every time there is silence there is silence and every time that is languid there is that there then and not oftener, not always, not particular, tender and changing and external and central and surrounded and singular and simple and the same and the surface and the circle and the shine and the succor and the white and the same and the better and the red and the same and the centre and the yellow and the tender and the better, and altogether.

crisis of German literature; Goethe's Dichtung und Wahrheit on this "Rathlosigkeit," "Verwirrung," -- Hegel's word is "Krise," not finding it in Goethe -- "ausgerengte Maximen, halb verstandenen Gesetzen, und zersplitterten Lehren"; solution in content: "Das innere Gehalt des bearbeiteteten Gegenstandes ist der Anfang und das Ende der Kunst." Meanwhile, Athenaeum's irony is the obverse solution, pure form, pure delight in the variety of forms, discovery of the world, of traditions, of concreteness and difference without a dialectical resumption into unity, so that its only unity lies in its subjective standpoint. Poesie der Poesie. AND the ambiguous predominance of the critic over the author. The work as content is brought into a formal realm (critique) that is completely external to it. Hegel's discussion of Solger's context is so close to Benjamin's work on the concept of criticism! Same reference to Goethe, as a kind of complement to the Athenaeum. ...

The term ba'ôlam with its temporal designation of uninterrupted eternality conveys that life-long Torah study is the precondition for shalom. For in Rabbinic thought, a human being is a "chronoholistic system": thoughts, feelings, behavior, and general weal at one time do not determine a perpetual state of being. Intermittence, not constancy, is the way all emotions live: commitments, values, loves, and faith wax and wane. Since being human means always confronting logos, that is, the meaning of being, lifelong intellectual nutrition is to the soul as air is to the body: one can hold one's breath, but only briefly! The Rabbinic concept of the human spirit enduring as a chronoholistic entity beyond the time-span of the body logically extended the necessary endurance of Torah into the world-to-come: "When you walk it will lead you, when you lie down it will watch over you, and when you awaken it will talk to you." ))Footnote: )) M. Ab. 6:9. Cf. Sifre, Ha'azînû 31, Tanhuma, Wayyîggash 11. Again, "This is the way of Torah: a morsel of bread with salt you will eat, and water by measure you will drink. You will sleep on the ground and live a life of privation while you labor in the Torah. Yet, if you do this, "Happy shall you be, and it shall be well with you" (Ps. 128:2): "Happy shall you be" in this world, "and it shall be well with you" in the world-to-come" (M. Ab. 6:4).

Megillah 32a12. Rabbi Shefatya said that Rabbi Yoḥanan said: Concerning anyone who reads from the Torah without a melody or studies the Mishna without a song, the verse states: “I gave them rules (חֻקִּ֖ים) that were not good [and rules (וּמִ֨שְׁפָּטִ֔ים) by which they could not live]” (Ezekiel 20:25).

"Why would an important man like you want to have dinner with somebody like me?"

a rabbinic mode of deriving law through verbal analogy palestinian talmud pesachim 6:1 niddah 22b The difference is that Rav Yehuda said that Shmuel says in the name of Rabbi Yishmael: any verbal analogy that is not free at all, one cannot derive halakhot from it. If the verbal analogy is free on one side, according to Rabbi Yishmael one can derive halakhot from it, and one cannot refute it. According to the Rabbis, one can derive halakhot from it, but one can also refute it. If free on both sides, everyone agrees that one can derive halakhot from it and one cannot refute it logically.

To put it differently, the anxiety around bananas under socialism marks not the fear of losing bananas, but rather of losing the right to enjoy the products of capitalist exploitation from the periphery. From this perspective, the banana is the perfect fetish object, the ideal substitute phallus, and not just because it looks like a dick. The banana offers the Western worker assurance of their right in the surplus value, or alienated labor, of the racialized worker on the banana plantation.

Thus the Prophet said to Gabriel, "Does the sun move?" Gabriel replied, "No----Yes!" The Prophet then said, "How is that?" Gabriel replied, "From the time I said 'No' to the time I said 'Yes,' it moved a journey of five hundred years."

[...] So be satisfied with abridged allusions and brief hints, since the verification of this discussion would call for laying down principles and explaining details which my present moment does not allow, nor do my concern and thought turn toward such things. The keys of hearts are in God's hand; He opens hearts when He wills, as [?] He wills, and how [?] He wills. The only thing opening up at this moment is three chapters.

didnt I dream something too yes there was something about poetry in it I hope he hasnt long greasy hair hanging into his eyes or standing up like a red Indian what do they go about like that for only getting themselves and their poetry laughed at 1 always liked poetry when 1 was a girl first 1 thought he was a poet like Byron and not an ounce of it in his com­ position I thought he was quite different 1 wonder is he too young hes about wait 88 1 was married 88 Milly is 15 yesterday 89 what age was he then at Dillons 5 or 6 about 88 1 suppose hes 20 or more 1m not too old for him if hes 23 or 24 1 hope hes not that stuck up university student sort no otherwise he wouldnt go sitting down in the old kitchen with him taking Eppss cocoa and taking of course he pretended to understand it all probably he told him he was out of Trinity college hes very young to be a professor I hope hes not a professor like Goodwin was he was a patent professor of John Jameson they all write about some woman in their poetry well I suppose he wont find many like me where softly sighs of love the light guitar where poetry is in the air the blue sea and the moon shining so beautifully coming back on the night­ boat from Tarifa the lighthouse at Europa point the guitar that fellow played was so expressive will I never go back there again all new faces two glancing eyes a lattice hid III sing that for him theyre my eyes if hes any­ thing of a poet two eyes as darkly bright as loves own star arent those beautiful words as loves young star iill be a change the Lord knows to have an intelligent person to talk to about yourself not always listening to him and Billy Prescotts ad and Keyess ad and Tom the Devils ad then if anything goes wrong in their business we have to suffer

It's a Lou Reed morning in Verschueren

Against the Toga, imitation of the patricians, a torment to put on; everybody in a toga takes it off first thing when they get home; Philosophy and withdrawal defended against patrician political life. "Because life's company is a philosophy without words, its habit will give it voice; if indeed, to see the philosopher is to hear him/her." A prosopopoeia of the manteau follows -- sermo palliatus, le discours du manteau! --, Ah! the speech of the undistinguished garment, of Diogenes the Cynic's garment, of the garment of the whole world, of the stateless (=Diogenes being κοσμοπολίτης), the garment that allows the rhythm of a light and espiègle (=orig. Eulenspiegel) dance, that "frees the movements of the one wearing it." — As if "Je, le manteau, parle." "Omnis liberalitas studiorum quatuor meis angulis tegitur" - the whole of liberal studies is comprised in my four corners. - End of the cloak's discourse. Tertullian concludes: "But all of that, c'est le manteau qui le dit. For my count, je lui confere des a présent d'avoir aussi commerce avec une secte et une discipline divines. Réjouis toi, manteau, exulte! Une philosophie meilleure t'a honoré, du jour ou tu t'es mis a revêtir un chrétien. Rejoice, Cloak, Exult! A better philosophy has honored you, since the day you held (clothed) a Christian."

II.1 The meaning of the name Stromata or Throw/Stretch/Quilt/Misc. —.2 — .3 — .4 — .5 seeking and finding, narrow (στενός and tethlimmene) is the way (hodos): it is to the violent that the kingdom of God belongs — .6 gonimon (fertility) of a little (oligo) seed (sperma) for dogmaton (teaching) —.7 vegetal abundance (eukarion), shaking the grains

Claim: for the sins of the guilty, the innocent can be punished along with the guilty. Verdict: TRUE, though a mystery.

Sin/punishment can spread... 1) To possessions (sons, slaves) from the possessor 2) Via imitation (as when children imitate the sins of adults) 3) Via desert, as when bad subjects get the bad governor they deserve

For to live in a political realm with neither authority nor the concomitant awareness that the source of authority transcends power and those who are in power, means to be confronted anew, without the religious trust in a sacred beginning and without the protection of traditional and therefore self-evident standards of behavior, by the elementary problems of human living-together.

There exists, however, a silent agreement in most discussions among political and social scientists that we can ignore distinctions and proceed on the assumption that everything can eventually be called anything else, and that distinctions are meaningful only to the extent that each of us has the right “to define his terms.” Yet does not this curious right, which we have come to grant as soon as we deal with matters of importance–as though it were actually the same as the right to one’s own opinion–already indicate that such terms as “tyranny,” “authority,” “totalitarianism” have simply lost their common meaning, or that we have ceased to live in a common world where the words we have in common possess an unquestionable meaningfulness, so that, short of being condemned to live verbally in an altogether meaningless world, we grant each other the right to retreat into our own worlds of meaning, and demand only that each of us remain consistent within his own private terminology? If, in these circumstances, we assure ourselves that we still understand each other, we do not mean that together we understand a world common to us all, but that we understand the consistency of arguing and reasoning, of the process of argumentation in its sheer formality.

"Vix ipse credo, tam verbosum fuisse me..." "I myself can hardly believe that I was so verbose as this book shows when I publicly expounded this letter of St. Paul to the Galatians. However, I can see that all the thoughts that I find in this treatise are mine, so I must confess that I uttered all of them, or perhaps more than all of them."

https://en.wikisource.org/wiki/Page%3AAnte-Nicene_Christian_Library_Vol_12.djvu/154 ──────── http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf p. 114, 4.2.4.1; ──────── these notes of ours, hypomnemata ──────── varied character, ποικίλως ──────── Quotes Heraclitus and Sophocles, Matthew and Job. ──────── Matthew 11:12, very surprising: it is to the violent that the kingdom of heaven belongs; or in another place "Nor does the kingdom of heaven belong to sleepers and sluggards, 'but the violent take it by force.'" http://www.earlychristianwritings.com/e-catena/matthew11.html

Tertullian once says that we should use flowers as nature intended and not for purposes of a worship service. (Overbeck) ──── Translator's introduction: Clement wrestles with the problem of the inadequacy of his form of expression, including his theology of the universal Logos, which was derived mainly from Greek philosophy. He is profoundly aware of the hermeneutical problem of discussing the Christian faith in forms derived from Greco-Roman culture. [...] The plan of the work [Clement's Stromata] is intentionally "formless." This not only serves Clement's pedagogical purpose [i.e. the selection of readers who are able to "crack the nut" and find the fruit] but also expresses a genuine dilemma, for there is an unbridgeable gab [sic] between Clement's presentation and highest truth: it cannot be communicated in the 'profane' forms of Clement's theology." ──── Overbeck: "In this sense [author-work-public] there could be no Christian literature in the original Christian community. Here no one had the right to teach the community as such in his own name [...] According to the original Christian [Urchristlich] view [image?], no one in the Christian community had the right to become a teacher in this community who was not in possession [genativus objectivus!] of the Spirit. [...] It is interesting to observe... how deeply Clement feels the responsibility for what he does, how great his reluctance is, when he, from his own means and in his own name, undertakes the task of presenting the Christian truth. Is this truth not endangered by such a presentation? [...] These are the questions that occupied and distressed the oldest Christian Alexandrians, the first real theologians and literary authors of the church.... Only with the canon is the possibility given in the Christian community of a free literature that stands only on the talent of the individual author and that is separated from the special source of Christian life." ──── Nietzsche's friend. Now would like to look at the Stromata. Regarding its title, Wikipedia states (first line) that "Stromata (Greek: Στρώματα) [is] a mistake for Stromateis (Στρωματεῖς, 'Patchwork')", but both are connected to bedspreads, throws, stretching, and quilts, as well as to a motley fish. The motley nature of the quilt is the accepted sense of the title as "Misc."

I found the footnotes. They're in the ebook version but not the PDF. A footnote tells me Tuchman found out the detail about the crossbow strings getting weaker from a rainstorm from the chronicles of Jean de Venette. Also that "Crécy buffs" debate whether this is possible and experiment by intentionally soaking bowstrings.

Joseph stirring the pot. dispute between rashi and ramban regarding which brothers are subject of his reports: does he align himself with the sons of the slavewomen, or does he betray them?

In Utrecht at a lecture on Riza Nur's 1700-page "self-encyclopedia" and the Istanbul Encyclopedia archive

From streets to architectural structures, from important or common people and the customs of the city to historical events and urban legends, numerous subjects were recorded through story-like narratives and illustrations. A collaborative work of esteemed historians, literary scholars, academics, and artists of the period, Istanbul Encyclopedia presents a unique blend of the tezkire [biographical anthology] tradition and Western encyclopedism, shaped around Koçu’s personal interests. It is not merely a reference source, a compilation of testimonies, or a massive effort to include everything about Istanbul; it is an extraordinary work that constructs a unique idea or image of Istanbul by processing all the material through certain hierarchies of significance and strategies of inclusion/exclusion. The encyclopedia was only printed up to the letter G during Koçu’s lifetime, which makes up the first 11 volumes.

11am: more coffee

first day of Kinders today! They were wiping snotty noses on my leg and struggling to locate the cafeteria.

Hegel, Vorlesungen über die Geschichte der Philosophie

Wer Augen hat zu sehen, muss er erkennen, dass der Rathschlag des Senats von Haus aus mehr war und mehr sein sollte als ein einfacher Rathschlag und als Fesselung der Executive empfunden und behandelt ward. Der Uebergang dieses potenzirten Rechts den Magistrat zu berathen in die Bindung desselben durch Senatsschluss ist wohl in vielhundertjährigem Kampf zwischen Magistratur und Senat entwickelt worden; aber der Keim dazu liegt in der Institution selbst.

Die ebenso eminente und effective wie unbestimmte und formell unfundirte Machtstellung des Senats wird in der späteren Republik regelmässig mit dem in entsprechender Weise verschwommenen und aller strengen Definition sich entziehenden Worte auctoritas bezeichnet.