[...]nections='strcls'>*

='lgc'>}='lgc'>=/= romanticism='lgc'>: the belief that “feeling for another” belongs to some ="trms">sort of naive state of ="trms">nature


(='at'>#feedback='lgc'>: ways of showing the artists how they actively create the perspective that allows them to “see” ='lgc'>='lgc'>--> ‘giving artistic feedback='lgc'> = being an ="trms">anthropologist on Mars’)

="ppl">="ppl">Despret anticipate finding some references to the body (beyond simple “="trms">presence”) in the work of ="trms">scientists ='lgc'>='lgc'>--> the ="trms">question of meaning ='lgc'>+ (its corollary) the ="trms">question of perspective

tick's perception='lgc'> = ="trms">world
(we know from Uexküll) one may indeed construct a perspective without involving the body - the perspective may be drawn partially from a mental process
="lsts lst1">•='strcls'>*="trms">animals only perceive things that have meaning for them='strcls'>*
="lsts lst1">•='strcls'>*="trms">animals construe meanings in acting='strcls'>*
Umwelt theory='lgc'>: a ="trms">scientist may make an inventory of what makes the ="trms">animal act and react ='lgc'>='lgc'>--> collecting ‘meanings’ the ="trms">scientist rebuilds the ="trms">world as each ="trms">animal perceives it ='lgc'>+ seeks for which meaning all these things take for it (='lgc'>=/= adopt the perspective of ="trms">animal)

="large lg2" stl="font-size:111%"> the ="trms">scientist aims not just to understand what something merely ‘means’ for another being, but also how something ‘="trms">matters’ for it (='lgc'>~ the most meaningful)

="trms">language of perspective ='lgc'>--="ppl">Daston='lgc'>='lgc'>--> what does it mean to understand other minds
='strcls'>*="trms">sympathetic projection='strcls'>* ='lgc'>[='lgc'>='lgc'>--> ='strcls'>**perspective='lgc'>: apotheosis of subjectivity as the essence of mind='lgc'>] ='lgc'><='lgc'>-- a cultural shift='lgc'>:
="lsts lst1">•habit of ="trms">interior observation cultivated by certain forms of piety
="lsts lst1">•increasingly refined ="trms">language of individual subjectivity (developed in the 18th and 19th century novel)
="lsts lst1">•equation drawn between ‘sensory experience='lgc'> = self’ by sensationa="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list psychology
="lsts lst1">•economic (and political) individualism
="lsts lst1">•cult of ="trms">sympathy

perspective ='lgc'>='lgc'>~= ="trms">sympathy (with ="trms">science ='lgc'>+ ="trms">animals) ='lgc'>='lgc'>--> an inappropriate form of subjectivity
="lstsrd">1. adopting ="trms">animal's perspective involves a d="trms"nttrm="danger,stranger">angerous flirtation with ='lgc'>[='strcls'>*='lgc'>]="trms">anthropo="trms">morphism='lgc'>: one putting himself in the ="trms">animal's shoe ='lgc'>='lgc'>~=='qstn'>? one actually put the ="trms">animal in human shoes
="lstsrd">2. perspective ='lgc'>==imperil='lgc'>='lgc'>==> necessary distance (or ‘sanitary cordon’ between the observer and the observed)
='lgc'>}='lgc'>='lgc'>==>
="lsts lst1">•="trms">anthropo="trms">morphism ='lgc'>=/= ="trms">science
="lsts lst1">•anecdote ='lgc'>=/= legitimate date
="lsts lst1">•nonhuman ='lgc'>=/= beliefs (='lgc'>='lgc'>--> you can't attribute belief to ="trms">animals)


(old dualism of) “="trms">Science ='lgc'>=/= non-="trms">science” ='lgc'>='lgc'>~= “="trms">imaginative (autobiographical, emotional) ='lgc'>=/= factual (neutral)” ='lgc'>='lgc'>~= “body ='lgc'>=/= mind”

(reconstruction of)
what is most meaningful for ="trms">animal
what is the perspective of ="trms">animal

='strcls'>*most meaningful='lgc'>: ="trms">affected perspective='strcls'>* (="ppl">="ppl">Despret) ='lgc'>=/= (Uexküll) ="trms">semiological perspective (of the tick)

="large lg14" stl="font-size:102%"> (looking for or) focus on ="trms">affected perspective ='lgc'>==="ppl">="ppl">Despret='lgc'>='lgc'>==> (reveals) ="trms">scientists’ bodies in their practice ='lgc'>='lgc'>--> what having a body means (for ="trms">scientists)
='lgc'>+
(="ppl">="ppl">Haraway ='lgc'>='lgc'>==>) ='strcls'>*bodies are “made” by ="trms">scientific practices ='lgc'>[='lgc'><='lgc'>-- ='thdf'>that is why the ="trms">question of ="trms">science is important for whoever dealing or working with the body='lgc'>]
='lgc'>+
(="ppl">Annemarie ='lgc'>='lgc'>==>) bobies (that are made) are enacted multiples (in medical practice)
='lgc'>+
(="ppl">="ppl">Despret ='lgc'>='lgc'>-->) how bodies are undoing and redoing themselves through ="trms">different ="trms">scientific practices with ="trms">animals='qstn'>?='lgc'> = ='strcls'>*how are bodies growing multiples in diverse practices='qstn'>?='strcls'>* ='lgc'>+ (its corollary) ='strcls'>*how do each of these practices (='lgc'>+ ="trms">animals they are addressing) enact each of these bodies='qstn'>?='strcls'>*


="large lg10" stl="font-size:122%">
Mowat's ='strcls'>*modest ="trms">embodiment='strcls'>* ='lgc'>==="ppl">="ppl">Despret='lgc'>='lgc'>==> partial af="trms">finities ='lgc'>[='lgc'>=/= seeing like a wolf or mouse='lgc'>] ='lgc'>='lgc'>==> feeling or being like a wolf or mouse='lgc'> = ='strcls'>****to be taken in a radically non-psychological sense='strcls'>**** (='lgc'>='lgc'>--> ="nms">Cinderella's non-psychological ="trms">relation to her ="trms">birds and mice ='lgc'>=/= contemporary western psychological subjects)
='lgc'>-='lgc'>='lgc'>--> ='gtrw'>go to ="nms">="trms">wildboyz, ="nms">Cinderella under a mouse regimen
="prgrph">-using his body as an experimental tool ='lgc'>='lgc'>--> eating a wolf's diet (='lgc'>=/= empathy, romantic dream of being a wolf)
submit his own body to mouse diet
one uses one's own body to meet the needs of another
Mowat used his own body as a means of generating ="trms">scientific proof, and turned it into an ="trms">apparatus for validity ='lgc'>[='lgc'>='lgc'>--> how do we apply or misapply our body in artistic environment for generating truth and validity='qstn'>? to be careful with the context of ="trms">generalization='lgc'>]
(='lgc'>[artist's and='lgc'>] ="trms">scientist's) body='lgc'>: a ="trms">technical device, the witness
(companion ="trms">story ='lgc'>='lgc'>-->) ='strcls'>***to ="trms">embody the way other beings solve their survival problems='strcls'>***

“the business of curling up to start with, and spinning around after each nap” (was vital to success with a dozing wolf) ='lgc'>='lgc'>--> ="nms">Cinderella's choreography of the morning ="trms">greeting ceremony

limits of endurance


i feld that i, because of my ="trms">specific superiority as a ="trms">member of Homo sapiens, together with my intensive ="trms">technical training, was entitled to ='strcls'>*pride of place='strcls'>* ='lgc'>=/= being under observation

="large lg1" stl="font-size:144%"> Mowat's humour ='lgc'>=/= ="ppl">Derrida not ="trms">laughing at his own worries (concerned with='lgc'>: what distinguish ="trms">animals from man is their “being naked without knowing it”)
="lsts lst1">•naked body is a pretext, a pre-text for more philosophy
="lsts lst1">•="ppl">Derrida is talking to his colleagues (the very people who are ='strcls'>**seeking grandiose ="trms">difference='strcls'>** ='lgc'><='lgc'>-- also artists) ='lgc'>=/= a ="trms">difference that happens to him
="lsts lst1">•(my problem with the old tiring trend in philosophy ='lgc'>[after encounter with Manning='lgc'>]='lgc'>:) looking for locus of things ='lgc'>[a generality='lgc'>] ='lgc'>: talk about ‘the figure of the cat'='lgc'> = the allegory for all the cats on the earth (='lgc'>~ the felines that ="trms">traverses our myths and ="trms">religions, ="trms">literature and ="trms">fables)

='strcls'>***what the cat might actually be doing='strcls'>***
(this is my ="trms">relation to description, what is the ="trms">world, that cat, the demon, the mice up to='qstn'>? and use my best ="trms">imaginative ="trms">crafts and precise descriptive acts, the answers are many. that is not about de="trms">finition or defining ‘what is’ the cat that visits me or the spider in my room. i only try to well define concepts and not subjects. my style of ="trms">presenting ='mywrk'>my research on ="nms">ajayeb ="trms">bestiary='lgc'>: ="trms">narrating the ="trms">contingency of the ="trms">differences that happened and ="trms">mattered to me in particular ='lgc'>=/= philosophy)


wolves (='lgc'>=/= nomadic roamer) have strong feelings of property ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rights and they ritually and regularly mark their boundaries


what am i allowed to do with my body when i am with ="trms">animals='qstn'>?

(="ppl">="ppl">Despret ='lgc'>+ Strum ='lgc'>+ Mowat) using one's body to make the ="trms">animal ="trms">respond (='lgc'>='lgc'>--> does this make sense with humans='qstn'>? in ="nms">apass for example ='lgc'>--='qstn'>?='lgc'>='lgc'>--> use your body to make them ="trms">respond ='lgc'>=/= react)
='lgc'>--="ppl">="ppl">Haraway='lgc'>='lgc'>--> a “good” (actually bad) ="trms">scientist='lgc'> = learning to be invisible, like a rock to be unavailable, as if ="trms">data-collecting humankind were not ="trms">present, seeing the s="trms">cene of ="trms">nature close up through a peep-hole, remove from the subject ="trms">animals’ ="trms">social environment
="lsts lst1">•(ignoring ="trms">animal ="trms">social cues) ="trms">imagining the baboons as seeing somebody off-="trms">category, not something ='lgc'>='lgc'>--> to be a ='strcls'>*nonentity='strcls'>* (tolerated but unobtrusive!!)
='lgc'>='lgc'>--> ='lgc'>[='strcls'>*='lgc'>]distance='lgc'>: a cognitive and ="trms">relational perspective ='lgc'>{what kind of distance, aesop ="trms">fables, Kelile Demne, or ="nms">ajayeb takes or keeps='qstn'>?='lgc'>}
='lgc'>='lgc'>--> learn to be ='lgc'>[='strcls'>*='lgc'>]polite='lgc'>: (in the ethical, political, and ="trms">epistemological senses of the word) to ="trms">respond, to acknowl="trms"nttrm="knowledge,Knowledge">edge, to look back, and ='strcls'>*to ="trms">greet='strcls'>*

='strcls'>****politeness ='lgc'>='lgc'>==> transforms you ='lgc'>='lgc'>--> in the way of those you are being polite to='strcls'>**** (='lgc'><='lgc'>--='qstn'>?='lgc'>-- ="nms">Cinderella's politeness)


companion ="trms">story ='lgc'>='lgc'>--> wich who we share food ='lgc'>{='lgc'>=/= with who we cook together ='lgc'><='lgc'>-- generated protocols ='lgc'>='lgc'>==> host, guest, house, power='lgc'>}



='lgc'>[(="ppl">Annemarie's) praxiographic enquiry into the='lgc'>] (="ppl">="ppl">Despret's) ="trms">embodied practices of knowing ='lgc'>[of (="frds">Sina's) ="nms">Cinderella='lgc'>]

='strcls'>**bodies enact ='lgc'>=/= perform='strcls'>**
='at'>@="frds scrmbld">Chloe, Mette ='lgc'>='lgc'>--> (ironic) performing a protocol ='lgc'>=/= ="trms">embodied choreography
(contemporary choreography ='lgc'>=/= ="trms">embodiment)

(="trms">scientists and ="trms">animals are fleshy creatures which are) enacted and enacting through their ='strcls'>*="trms">embodied choreography='strcls'>* (='lgc'><='lgc'>-- ="trms">epistemological, political, ="trms">ontological)

="trms">scientist work ='lgc'>[observing, collecting events, meeting them, ="trms">writing about, inscribing them into theories ='lgc'>='lgc'>--> explain why they do what they do='lgc'>] ='lgc'>='lgc'>==> ='strcls'>*makes their ="trms">animals more real='strcls'>*
='lgc'>--="ppl">="ppl">Despret='lgc'>='lgc'>--> a praxiographic account ='lgc'>[='lgc'>='lgc'>~= feedback='lgc'>] (paying attention to the way ="trms">scientists ="trms">embody their work) ='lgc'>='lgc'>==> ='strcls'>*make ="trms">scientists more real='strcls'>*


(for ="nms">apass) we need praxiography ='lgc'>=/= philosophy or theory ='lgc'>[of artistic research='lgc'>]
="frds">Sina's note taking in ="nms">apass ='lgc'>='lgc'>--> how ='strcls'>*practices at some point become words='strcls'>*
='at'>#feedback in ="nms">apass ='lgc'>==make='lgc'>='lgc'>==> artists and their work more real
feedback ='lgc'>='lgc'>==> ="trms">interpretive version ='lgc'>='lgc'>--> coexistence of the various versions of a multiple object (='lgc'><='lgc'>-- this is localized or ='strcls'>*="trms">situated='strcls'>* ='lgc'>: it happens “there” and nowhere else)
work of observation in ="nms">apass='lgc'>:
="lsts lst1">•conceptualizations of short-term ="trms">social exchanges
="lsts lst1">•conceptualizations of ="trms">agency-structure dynamics
="lsts lst1">•getting closer to the everyday activities of those speaking
="lsts lst1">•(context driven='qstn'>?) forms of analysis
="lsts lst1">•="trms">methodological repertoire
="lsts lst1">•note='lgc'>: com="trms">posites of ="trms">linguistic repertoires that are embedded in meanings (is part of what happens in ="nms">apass, not after what happens.) ='lgc'>='lgc'>--> a form of di="trms">gestion='strcls'>***
='strcls'>*praxiography='lgc'>: forms of analysis produced by practice rese="trms"nttrm="search">archers, a type of ethnographic ="trms">method that converses with multiplicity (='lgc'>='lgc'>--> following a trail, walking a path ='lgc'>=/= map out a field ='lgc'>='lgc'>~= philosophy of artistic research), doctors ='lgc'>[analyst='lgc'>] and patients ='lgc'>[analysand, artist='lgc'>] ascribe meaning in ="trms">different ways ='lgc'>--="ppl">Annemarie='lgc'>='lgc'>--> yet they perform or enact reality together ='lgc'>='lgc'>--> they ='strcls'>*do the reality of a disease ='lgc'>[problem, artwork='lgc'>]='strcls'>*
='lgc'>+='lgc'>+='lgc'>{="ppl">Annemarie uses the term “enact” to show that objects (such as body and disease) exist as ="trms">articulations of the practices that produce them (='lgc'>='lgc'>~= ="ppl">Butler's performance), enacting (not explained by what went before, ="trms">present remains unstable, patterns and ="trms">routines and surprises) ='lgc'>=/= making (‘causes’ lie when ‘making’ happened)='lgc'>}
='lgc'>[='strcls'>*='lgc'>]theory='lgc'>: conversations about the realities our words help to explore (='lgc'>=/= seeking to fix concepts)
in knowl="trms"nttrm="knowledge,Knowledge">edge practice realities are various brought into being (='lgc'>+ limits of that adaptability) ='lgc'>='lgc'>--> ='strcls'>*="trms">ontology='lgc'>:
='lgc'>--="trms">anthropology='lgc'>='lgc'>--> people order “reality” ="trms">seriously ="trms">differently
='lgc'>--biomedical='lgc'>='lgc'>--> why, when, where is this truth realized='qstn'>? what does it depend on='qstn'>? what are its alternatives='qstn'>? ='lgc'>='lgc'>--> ='strcls'>*="trms">ontology does not precede knowl="trms"nttrm="knowledge,Knowledge">edge practices='strcls'>* (various practices are closely linked ='lgc'>='lgc'>==> ="trms">ontologies are linked ='lgc'>[='thdf'>for example a patient who talks to a doctor in a consulting room may receive a clinical diagnosis, while laboratory ="trms">measurements ‘do’ her disease in a ="trms">different way. or in artistic research environments such as ="nms">apass.='lgc'>])

(="ppl">Annemarie's) praxiography ='lgc'>='lgc'>--> asking what are the ="trms">techniques that make things (their ="trms">="trms">empirical, ="trms">epistemological found objects) visible, audible, tangible, knowable (for this artist in front of me ='at'>#feedback ='at'>@="nms">apass)='strcls'>**


‘empathy’ is a word that is often ="trms">recruited when bodies are involved ='lgc'>='lgc'>--> resonances with troublesome romantic meanings (magic, ="trms">fold knowl="trms"nttrm="knowledge,Knowledge">edge)
="trms">embodied empathy shifts its meaning from one ="trms">situation to another ='lgc'>='lgc'>--> ="trms">different meanings ='lgc'>='lgc'>==> ="trms">different outcomes
='lgc'>[='strcls'>*='lgc'>]empathy='lgc'>: the process by which one delegates to one's body a ="trms">question, or a problem, that ="trms">matters and that involves other beings’ bodies ='lgc'>='lgc'>--> bodies are ="trms">articulating and become ="trms">articulated in the asking and in its ="trms">responses
= making the body available for the ="trms">response of another being (='lgc'>=/= feeling what the other feels)
='lgc'>==create='lgc'>='lgc'>==> possibility of an ="trms">embodied ="trms">communication (='lgc'>=/= experiencing with one's body what the other experiences)
='lgc'>-='lgc'>='lgc'>--> ='gtrw'>go to ="nms">Cinderella's empathy='lgc'>: make one think with ='and'>& with the body
='lgc'>--="ppl">="ppl">Despret='lgc'>='lgc'>--> ='strcls'>*empathy becomes a ="trms">scientific tool='strcls'>* that need to be shaped, forged, refined, ="trms">embodied, a tool that attunes bodies

='lgc'>[='strcls'>*='lgc'>]care='lgc'>: it ="trms">matters for them that it ="trms">matters for their ="trms">animals (='strcls'>***what ="trms">matters for the other person becomes your ="trms">matters='strcls'>***)

how to act in a polite manner in a baboon's ="trms">world='qstn'>? (or in an artist's ="trms">world, when we give feedbacks)
='lgc'>{seeing like a baboon ='lgc'>=/= acting like a baboon='lgc'> = cor="trms">responding with a baboon='lgc'>}='lgc'>='lgc'>--> ='strcls'>*they transform themselves in order to create partial connections='strcls'>* (James’ “acting as if”) ='lgc'>=/= performative
="lsts lst1">•to act with the baboons (learn how a tree gives you dirty looks, how it resists the pro="trms">position of your ="trms">presence)
="lsts lst1">•Lorenz's “becoming with”
="lsts lst1">•="ppl">="ppl">Despret's “the miracle of the attunement”

="trms">embodied ="trms">communication ='lgc'>='lgc'>--> ="trms">responsible ="trms">relation ='lgc'>='lgc'>--> constructing the possibility of engagement

='lgc'>[='strcls'>*='lgc'>]="trms">responsible='lgc'>: the one who constructs him/herself in order to be available to a ="trms">respond

='lgc'>--="ppl">="ppl">Despret='lgc'>='lgc'>--> (to ="trms">imagine that we can actually) cor="trms">respond through the choreographic ="trms">language of our bodies

“traying to get knowl="trms"nttrm="knowledge,Knowledge">edge"='lgc'> = knowing for the sake of knowing ='lgc'>}='lgc'><='lgc'>-- 19th century adventure hunter ="trms"nttrm="search">archeologist imperialism

='strcls'>***(for James) ='lgc'>[='strcls'>*='lgc'>]emotion='lgc'>: what makes us feel (='lgc'>=/= what is felt), an experience of making available ='lgc'>='lgc'>==> an occasion for others ='lgc'>: ='strcls'>****emotions ='lgc'>='lgc'>==> dispose our bodies='strcls'>**** (='lgc'>+ our bodies dispose our emotions) ='at'>@="frds scrmbld">Chloe
="prgrph">-if we want to feel an emotion, we can dispose our body to produce it (='lgc'><='lgc'>-- this was my ="trms">method in my early performances in 2014)

Lorenz, Strum, Smuts, ="ppl">="ppl">Despret
learn to become what it becames when it acts ‘as if’ ='lgc'>='lgc'>--> ='strcls'>*stakes of re="trms">liable knowl="trms"nttrm="knowledge,Knowledge">edge ='lgc'>: to thing with='strcls'>*

="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................
="large lg6" stl="font-size:134%">
="ppl">Baxstrom ='lgc'>='lgc'>--> ="trms">anthropology of the ="trms">anthropologist
="ppl">="ppl">Despret ='lgc'>='lgc'>--> ethology of the ethologist

اشعیا Isaiah provides a vivid ="trms">imaginary of multi="trms">species bonds and flourishing='lgc'>: the wold will live with the lamb, the leopard will lie down with the goat, the calf and the lion and the yearling together; and a little ="trms">child will lead them

='strcls'>*nonhuman ="trms">animals are as much subjects of ="trms">history as humans are='strcls'>*

="prgrph">-why do we ="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listen to prohpets='qstn'>?

quasi-theological and ="trms">anthropocentric notions such as that of the great chain of being

(the importance of) changing ourselves as humans ='lgc'>='lgc'>==> change ="trms">animals
="lsts lst1">•how changing human habits also gives other ="trms">animals a chance to change theirs='qstn'>?
='lgc'>[='strcls'>*='lgc'>]ethology='lgc'>: a practice of habits involving distance, knowing activity, politeness, milieu, alliance

(i am ="trms">interested in women) not because of gender ='lgc'>[= identity politics, political correctness='lgc'>], but because of ='strcls'>*their practice and the ="trms">question they pursue='strcls'>*

what parrots talk about
talking ="trms">birds and primates as subjective ="trms">interlocutors who can become persons in the exchanges allowed by ="trms">language

="large lg6" stl="font-size:109%">
='strcls'>*they never posed the ="trms">question of knowing what a raven could, through this somewhat maniacal behavior, teach them about what ="trms">interested it='strcls'>*
="prgrph">-(curious) being always teach you what that being is ="trms">interested in

very bottom of the ladder of choices...

for ="nms">Tehran='lgc'>:
="lstsrd">1. ="trms">memory studies
="lstsrd">2. kalagh shenasi (raven studies) کلاغ شناسی

ravens, evidently, do not want to obey any of the rules that make research possible='lgc'>: the incivility that ex="trms">communicated them from the laboratoies of the behaviorists having al="trms"nttrm="already,spread">ready been stigmatized from the time of the Flood (in Noah's ark)

ravens are by all account unre="trms">liable ='lgc'><='lgc'>-- calling into ="trms">question the intelligence of their rese="trms"nttrm="search">archers, the pertinence of their models, and the solidity of their dis="trms">positives
='lgc'>-='lgc'>='lgc'>--> ='gtrw'>go to Kelile Demne

='strcls'>*the ravens ="trms">literally ="trms">recruit their rese="trms"nttrm="search">archer='strcls'>*
to ='lgc'>[='strcls'>*='lgc'>]="trms">recruit='lgc'>: they will reveal to him the resolution of an enigma the difficulty and the ="trms">interest of which would be in ="trms">accord with what makes them impossible to study

(from) season ='lgc'>--to='lgc'>='lgc'>--> season
(from) enigma ='lgc'>--to='lgc'>='lgc'>--> findings
(from) hypothesis ='lgc'>--to='lgc'>='lgc'>--> tests
suspense and sudden turns ='lgc'>='lgc'>==> transform all that we know about ravens

="large lg3" stl="font-size:112%"> the ravens ="trms">present a behavior that has no sense from the point of view of evolution

the “guilty” of the ="trms">story are given from the beginning

='lgc'>-='lgc'>='lgc'>--> ='gtrw'>go to ='lgc'>[="ppl">Daston's='lgc'>] ="trms">historian of ="trms">science (always knew how the ="trms">story ended)='lgc'>: ="trms">imagine you are the kind of a person who cheats when ="trms"nttrm="already,spread">reading mystery novels, and you ="trms"nttrm="already,spread">read the last page first to know who did it, and then when you ="trms"nttrm="already,spread">read the rest of mystery ="trms">story, you know everything is building towards this climax, you ="trms"nttrm="already,spread">read it in a very ="trms">different way than the person who has to retrace all that have been implanted in your way by the ="trms">author to throw you off the scent of the real villain ='lgc'>{='lgc'>='lgc'>==> you lose the ="trms">past in the image of the ="trms">present='lgc'>}
='lgc'>+ ="trms">scientist (who wish to have a) ="trms">story about ='strcls'>*why we believe what we believe now and why it is ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right='strcls'>* ='lgc'>[knowing that everything we know now will be overturned if not now later='lgc'>]='lgc'>='lgc'>--> pathos and progress of ="trms">science ='lgc'>{='lgc'>='lgc'>==> negates ="trms">science's enormous creativity and capacity for renovation='lgc'>}
="prgrph">-='strcls'>*="ppl">="ppl">Foucault showed how many more objects ='lgc'>[sexuality, etc.='lgc'>] have ="trms">histories (that we thought they don't, that they are constant for all humanity for all time for all cultures)


="large lg4" stl="font-size:112%"> ravens are capable of being silent when they don't care to be noticed

(the raven inviting the others to share in the party, when food is difficult to find ='lgc'>+ they are experts in hiding food items) eyes of an ethologist ='lgc'>='lgc'>--> why do ravens do that which the logic of evolution should prohibit them from doing='qstn'>? ='lgc'>--="ppl">="ppl">Despret='lgc'>='lgc'>--> this motive will be not only a ="trms">matter of [...]