[...]ons of well-being)


[many times] *work often leaves no evidence behind* (=/= publishing)
@apass


ethology ==teaches==> certain questions cannot be answered unless one constructs concrete conditions beforehand --> those that allow the questions to be asked + those that render those who ask capable of discerning the answer, capable of grasping it when it emerges

peace-maintaining gestures of the cows

why the work of the cows was invisible?
*because work only becomes perceptible when the cows resist* (when they place limit on what can happen) --shows--> when everything goes correctly it is because of an active investment on the part of the cows
***when everything happens as it should, we don't see the work*** (=/= notion of work in art)
@apass

(when they do what has to be done in response to an order, cow's) obedience looks “mechanical” (~/=? Cinderella's obedience [?not in a mechanical age])
[=/= art's work <== conflict that disturb this order of things]

(the fieldwork of Despret helping me to realize that) *the moments without conflict* are not something merely natural, self-evident, or mechanical --> they require from the cows (or someone whose work is invisible) the activity of pacification, in which they make compromises (groom each other, exchange gestures of politeness, etc.)
•dogs and horses who are asked to serve as therapeutic assistants for humans: these animals often have a passive air and seem to simply be letting things happen --> *their cooperation is based on a remarkable ability to hold themselves back* [<-- i saw this, in a theater piece for blind, i was sitting next to two assistant dogs, and could feel strongly their efforts to sit motionless in the dark within the crowds] ~~--> but non of this is perceived...

only by observing the many ways that cows can resist the breeders, doing something other than what is expected of them ==> the researcher could see how they are actively invested in the work : when the cows show that they are unwilling to do what is wanted ==> their “good will” appeared (the effect of their willingness)
•this is an interested problem @apass, the notion of asking participants to participate in an “active” way =/= animal work }--> “working well for an artist = violating normative organization (recommendations, regulations, procedures, codes, specifications)" = تمرد tamarod recalcitrance: practical or collective intelligence appearing when intentional mistakes are made, or when feigned misunderstanding leads to active disobedience*****


Vicki Hearne + Despret
why dogs often drop the stick they fetch a couple of feet in front of you. it is a way for the dog to give to the human a sense of the limits to the authority that she is ready to concede, with an almost mathematical precision, reminding us that not everything goes without saying ♥


‘communication with animals = being together engaged in work’ :
•learning patience in regard to them
•respecting them as they are ==imply==> you know them & recognise them
•

@Leo

we are required to think about people and animals as **connected in a single experience** (in which they jointly constitute their identities) #chimera
==> (obligates us to consider) the manner in which they keep faith with each other --> they respond to each other through the consequences of their action & their responses are part of the consequences (=/= act based on shared assumptions)

{being a victim ==imply==> passivity + all its consequences}--> *animal is not a victim* [because:]
•saying “animal = victim” =/= (Despret's) mode of being engaged in question
•(don't forget that) ***تقصیرپذیری culpability is easier to tolerate than responsiblity مسئولیتپذیری*** (because responsibility prevents the question from being closed)
•***a victim does not invite curiosity*** <-- curiosity is essential in relations in which two beings learn to look and to look back (Despret + Haraway)

victim =/= (Despret’ animal, Sina's Cinderella) more alive, more present, they invite more question --> they get the chance to become interesting
•a Cinderella who does her job engages us in a totally different manner than a Cinderella who is the victim of the authority of her evil mother and wicked sisters


(from a clinical standpoint + in human terms) [*]work: gestures, know-how, the involvement of the body and the intelligence, the ability to analyze, interpret and react to situations:
•work transforms the world
•work objectifies intelligence
•work produces subjectivity

work, not only has to do with economic rationality, but participate in other forms of rationality, in relation to:
•identities
•in relationship to God
•obligation and cures
•obedience to Nature or mastering it
•moral rationality --> (Marx's) work: definitve form of expressing their life (a mode of life, Dejours: assertion of their existence)

‘work = a source of recognition’ ==> work =
•a source of pleasure
•a practice in the construction of our identities
•a judgment about beauty (of something being well done that *relies upon the recognition of one's peers* --> this is something i realized in apass) ==> judgment about *bond* (that concerns) the means of the work's doing [and places where humans and animals share things, achieve things together, accomplish themselves] (=/= the work as accomplished): a **reciprocal judgment (of bond & beauty)** [bond: judgment about the conditions of a life lived together ***even in situations that are radically asymmetrical***] through which the breeder and his animal [also participants in apass] may recognize each other

(Haraway's) work: a process that crafts capabilites to answer for + answer to

Despret's notion of ‘judgment of the bond at the center of all relations’ =/= Wittgenestein (famous and meaningless observation: “if animals could speak we would get shouted at every day” : highly anthropocentric notion of animal as victim)


(Porcher's radical idea of) we work with animals in order to be able to live with them, not the other way round

[Tehran's need of] speculative fabulation: stories that whets our appetite for possibilites, that open imagination =/= idyllic story of a golden age

(Despret, Porcher, Haraway) work: locus of unexpected encounter, the possibility of our communication

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eternal turtle

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new zoonotic infectious diseases ==> new human-animal relationship
vast silent reservoir in aquatic birds
confinement, deprivation, stress
global biodiversity crisis --> there is no monopoly on animal cruelty
mass-production of animal suffering
unsanitary practices
(we make) mad cow disease: herbivores --into--> carnivores --into--> cannibals

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*discussion across ideologies*
partisan mindset [--> social belonging]: ideology provides an ostensive set of tools (sometimes unconsciously) for analyzing a complex social world = orientation
•partisan operative mentality یک نوع ذهن عملی
•normal is ontologically privileged over abnormalities (or vice versa)
•left-wing identity politics: reductive us-versus-them mentality + moral panic
i am influenced by the demand of the other [= (Lacanian) socio-psychic projection of a Big Other that stands in for the presence of the ontologically non-existent group narrative] ==> moral grounds for living
(?) reverting back to your material status (as private individuals) =/= looking after ideological stability and economy
thins that don't work with when talking to partisan mentality:
•factual argumentation
•punching them
•Kantian argument for the intrinsic value of all human lives
(what generally don't work:) reminding one's political rivals of facts --✕--> (Levinasian) the trace of the other


(?why i need or not need) intellectual adversarie [=/= caricatures for shooting practice]
(the banal and continuous hyper-polarized political partisanship of) right-wing populism =/= Social justice activism
(our agreement on) moral and methodological priority of the individual

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https://merionwest.com/2018/07/31/purity-politics-is-ruining-progressivism/
prison: mechanism available to remove people from society

[my problem with: political philosophy[...]