[...]mben, and many others, has been rendered as “="trms">apparatus”, ="trms">social ="trms">apparatus='lgc'>]

maze ='lgc'>='lgc'>--> what this particular experimental dis="trms">positive can mean for a rat='qstn'>? how can this ='strcls'>*="trms">traversing='strcls'>* come to be, from the point of view of the rat (Uexküll calls “familiar path”)='qstn'>? how rats in pretending to ="trms">respond to the ="trms">questions of the behaviorists ="trms">respond in fact to another ="trms">question='qstn'>?
="prgrph">-behaviorist's ="trms">question='lgc'>: what is the abstract ="trms">relation of a being, whatever it may be (that which the behaviorists call an organism) to a ="trms">natural object='qstn'>?

why do rats always touch the walls as they go along them='qstn'>? ='lgc'>--="nms">Cinderella='lgc'>='lgc'>-->
="lsts lst1">•they are haptophiles, they like to touch
="lsts lst1">•they inscribe the course of their route in their bodies in the form of lines, curves, and turns, or even roughness, textures, sensations of cold or humidity
="lsts lst1">•letting itself be marked by the space
='lgc'>--="ppl">="ppl">Despret='lgc'>='lgc'>--> what do we know about what the body of a rat can sense='qstn'>?

="large lg2" stl="font-size:111%"> ='strcls'>***(from) the why of caused ='lgc'>--to='lgc'>='lgc'>--> entering into the regime of meanings='strcls'>***

the rat does not ="trms">respond to the ="trms">question of learning, he ="trms">responds to the ="trms">question of ='strcls'>*an architecture that constitute the ="trms">world for him='strcls'>*

(how='qstn'>?) the “="trms">animal's own ="trms">world” can (with difficulty) in="trms"nttrm="cluster,club">clude the human observer as an observer

...the maze can ="trms">authorize neither the ="trms">question of the “familiar path” nor that of the meaning of the wall


artifactual='lgc'>: the ="trms">situation where the being who is ="trms">interrogated ="trms">responds to a ="trms">different ="trms">question than the one the ="trms">scientist poses to her

hypothesis of the existence of an artifact ='lgc'>==> the possibility of taking into account the fact that the ="trms">animal would have a point of view on the ="trms">situation


(to take ="trms">measure of) what one's ="trms">anxiety prompts (in the course of research)='lgc'>:
="lsts lst1">•expanding the ="trms">imagination
="lsts lst1">•paralyzing the ="trms">imagination ='lgc'>==> injection of more control


="trms">sciences that mobilize the beings that ="trms">respond to it

each experiment indicates not only the manner in which the ="trms">animals generally experience the procedures ='lgc'>--but='lgc'>='lgc'>--> the way in which each of the ="trms">animals lives them as a function of the perception that it has of them, as a function of what it expects

(="ppl">="ppl">Despret affirming that) there is no ='strcls'>*artifact='strcls'>* unless there is ='strcls'>*="trms">generalization='strcls'>*

='strcls'>*the time of the experimental dis="trms">positive='strcls'>* is not the same since it is set within a provisional and short time (five days if testing, cor="trms">responding to the work week) while ='strcls'>*the time of the farm='strcls'>* is a time of accumulated ="trms">memories and experience
="prgrph">-the ="trms">memory of the food eaten before
='at'>#="nms">Cinderella

it expects something else ='lgc'><== what one gives it is not the sole cause involved


="trms">animals certainly ="trms">respond to a ="trms">question, but it is not the one we pose to them
='strcls'>*the rese="trms"nttrm="search">archers compartmentalize the research; the ="trms">animals to not stop prompting them to decompartmentalize it='strcls'>* ='heart'>♥

(always) the artifact ='lgc'>--constitutes='lgc'>='lgc'>--> the object of critique


="trms">animals do not judge an ='strcls'>*abstract ="trms">situation='strcls'>*, but a ="trms">situation offered to them ='strcls'>*as it is offered='strcls'>* to them

(="nms">Cinderella's) reciprocal habituation ='lgc'>='lgc'>--> ="trms">animal itself actively takes the ="trms">questions and the ="trms">presence of the rese="trms"nttrm="search">archer into consideration
to negate the condition of research ='lgc'>='lgc'>--> exchange judgment and opinions (='lgc'>+ ="trms">mutually ="trms">affect one another)

why is ‘="trms">interest’ a bad motive, in this frame='qstn'>?
="prgrph">-because the ="trms">animal must be ="trms">interested in other things besides the human being, it must continue to live its life as a goat or a sheep ='lgc'>--='not'>✕='lgc'>='lgc'>--> “the good ="trms">animal='lgc'>: the ="trms">animal ="trms">responds to her observer”


="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................

="ppl">Singh ='lgc'>+ Dave ='lgc'>='lgc'>--> ordinary ="trms">affects of killing (="trms">animal) ='lgc'>='lgc'>--> ="trms">anthropology of ethics ='lgc'>=/= ="ppl">Agamben's killablity (linked with sovereignty)='lgc'>: ="trms">routinized emotionally in="trms">different production of bare life (capacity to decide which bodies can be killed, without the killing counting either as homicide or as a sacrifice)

normative moral claims

(Laidlaw, ="ppl">="ppl">Foucault) ethical life='lgc'>: reflexive practice of freedom ='lgc'>--humanistic='lgc'>='lgc'>-->
="lsts lst1">•traditions of virtuous conduct
="lsts lst1">•changing practices of self-="trms">fashioning
="lsts lst1">•="trms">affective dis="trms">positions='lgc'>: compassion, devotion
="lsts lst1">•(altruistic ="trms">question of) how ought to one live='qstn'>?
='lgc'>=/=
what is the mode of a killing='qstn'>?
what is the mood accompanying that killing='qstn'>?
='lgc'>+ ethical repercussions (if any) there of, even of they are not prescribed or proscribed in state or in customary law


='strcls'>*to ="trms">write nonmorally about ='lgc'>[='strcls'>*='lgc'>]ethics='lgc'>: a mode of relatedness, even if the ="trms">relation is as ephemeral as a mood that may escape ="trms">measure or description, lying somewhere between mourning and in="trms">difference
='lgc'>[='lgc'>=/= to have an a ="trms">priori moral ="trms">code based on which we might justify (or predict ahead) our emotional ="trms">responses to particular killing ='lgc'>~= what constitutes a good life or death='lgc'>]

(mourning ='lgc'>=/= in="trms">difference)

concept ='lgc'>+ reality of ="trms">animals ='lgc'>+ ="trms">anthropology of India

everyday ="trms">affects (while witnessing or executing the death of ="trms">animals)
doubts and pleasures
cruelties and in="trms">differences
chicken shops
decimated forests of central India


moods='lgc'>:
="lsts lst1">•ambivalence
="lsts lst1">•cruelty and pleasure
="lsts lst1">•senses of devastation

modes and moods of ="trms">specific commercial and ritual occurrences (in ="nms">Tehran)

='lgc'>='lgc'>--> ='strcls'>***how does (and does not) killability shade into vitality='qstn'>?='strcls'>***

what does it mean for ="trms">animals to be alive in a severely depleted habitat='qstn'>?

(what it means to be alive in contemporary ="nms">Tehran='qstn'>?)

profane='lgc'>: a ="trms">routine, ritual, process that does not in itself invoke a sacred purpose or value

="prgrph">-how would we ="trms">measure the distance between the poles of the profane and sacred in terms of the mood and intention surrounding the ritual of killing='qstn'>?
="prgrph">-what is the mood sounding the sacrificial death='qstn'>? (veneration='qstn'>?)

="trms">animal sacrifice has a long ="trms">history in textual and oral forms of Hinduism (as do arguments against it)

آرامش قصاب
butcher's easy hospitality
slow time of sadism

='at'>#="trms">story
tribe of bonded laborer decide not to sacrifice ="trms">animals. “what is the use of someone's untimely death causing another='qstn'>?” (and because goats are expensive nowadays). one summer all the brothers get together and call the deity. he possessed my father's brother's son. we said='lgc'>: “baba, we won't give you a goat. eat us if you must.” the spirit began to get angry. he said if i accept this for you, then others will do the same. (after negotiation) he accepted only from one person and not others. the issue is still unresolved.

="trms">religiously infused con="trms">science
banality of secular cruelty
long-standing intimacy between violence and the sacred

='at'>#="trms">story
Nitin is jinn and no jinn wants to marry their daughter to someone who sells chicken for a living. Nitin has debilitating nightmares about dying chickens.
="lsts lst1">•poultry industry
="lsts lst1">•cage-free farming


(there is no “irreducible” ="trms">ontological gap, disjuncture of temporality, ="trms">ontological un="trms">translatability, between='lgc'>:)
time of ="trms">history/capital ='lgc'>~= time of the gods/ritual

both ritual and capital ='lgc'>--involve='lgc'>='lgc'>--> exchange ="trms">relations ='lgc'>==> unpre="trms">dictable forms of movement (across domains)

="lsts lst1">•(show of being halal) re="trms">citation of kalma with the first ="trms">bird and the last, assuming comprehensive coverage for the ones who fall between
="lsts lst1">•Skylard s="trms">laughterhouse building hospitals and temples
='lgc'>='lgc'>--> emotional, ritual, commercial traffic across sacred and profane

="trms">consumption of neighboring ="trms">species


='strcls'>*cruelty as play='strcls'>*
(a less cultivated form of pleaser='qstn'>?)

deadended ="trms">bird
ceased-but-not-killed mouse
not dead, not killed, but not quite a being either

the power to turn ="trms">animals into things, as of they were never anything else

recognition of playful actually ='lgc'>--="ppl">Singh='lgc'>='lgc'>--> ethics of immanent ="trms">obligation

(='lgc'>[='strcls'>*='lgc'>]collaboration='lgc'>: ="trms">interrupt each other's train of thought)


(dramatization of) agonistic intimacy ='lgc'>: a ="trms">relationship of proximity and violence between neighboring ="trms">social groups (the body of neighboring ="trms">species)
='lgc'>--Taussig='lgc'>='lgc'>--> ritual violence (the most stunning prop is the human='lgc'>: the all too profane body with its various appendages, fluids, undulating surfaces, ="trms">folds, exists, entrances)
='lgc'>--="ppl">Veena='lgc'>='lgc'>--> sacrificial violence ='lgc'>: dramatization of one's own inevitable death (there is a certain ="trms">anxiety around [...]