[...] ='lgc'>[='lgc'>--="ppl">="ppl">Stengers='lgc'>='lgc'>--> dare to taste ='lgc'>=/= dare to know='lgc'>]
="ppl">Leibniz addressed his inquiries to the ones who know, because they have cultivated a particular ="trms">relationship (of the amateur) with the very issue he wanted to learn about (='lgc'>=/= to address inquiries to the ones who know by virtue of being a mere ="trms">authority)
="lsts lst1">•="ppl">Leibniz proposed that woman should be addressed about the most important problem, that of the ="trms">love (appropriate to give God) ='lgc'>[...='lgc'>] because they are competent in the ="trms">matter
="lsts lst1">•="ppl">Leibniz='lgc'> = the master of abstraction ='lgc'>--made='lgc'>='lgc'>--> ='lgc'>[='strcls'>*='lgc'>]abstraction='lgc'> = a politeness of thought='strcls'>**='heart'>♥, ='lgc'>[='strcls'>*='lgc'>]politeness='lgc'> = a constraint on creation='strcls'>**
="lsts lst1">•='strcls'>****(why ask women about ="trms">love='qstn'>? because) ='lgc'>[='strcls'>*='lgc'>]woman='lgc'>: the ones who refuse letting a duty to ‘speak truth’='strcls'>****
='lgc'>='lgc'>--> a real ="trms">interest in thinking about and with ="trms">love (='lgc'>=/= “school of ="trms">love”)

when you do ='strcls'>*field philosophy='strcls'>* ='lgc'>--="ppl">="ppl">Despret='lgc'>='lgc'>--> ='lgc'>[='strcls'>*='lgc'>]field='lgc'>: a field-to-be, a milieu, a collective, a ="trms">situation ='lgc'>=/= field as something that preexists our inquiry

(how in ="nms">apass i did field philosophy and field inquiry ='lgc'>='lgc'>--> i made many times) ="trms">situation-becoming-a-field (where you can learn something) needed='lgc'>:
="lsts lst1">•="trms">imagination
="lsts lst1">•tact
="lsts lst1">•daring
="lsts lst1">•opportunism
="lsts lst1">•humour
="lsts lst1">•

="ppl">="ppl">Despret > Claverie on pilgrimage with the Virgin of Medjugorje
she offered to those whom she addressed the most unexpected mode of ="trms">response
she became ="trms">interested in the very sophisticated way they think
(='lgc'>=/= ="trms">social ="trms">scientist's need to determinate the causes of something ='lgc'>[designates it as an anomaly ='lgc'>='lgc'>==> impoverishing the object of study='lgc'>] ='lgc'>='lgc'>--> asking “why people believe='qstn'>?” or “how can we explain such an odd thing as people believing in a super="trms">natural being='qstn'>?”)
(she explored and learned with people how they think ='lgc'>='lgc'>-->) ='strcls'>****how they take care of what ="trms">matters for them with thoughts='strcls'>**** ='lgc'>='lgc'>--> takes the form (in the pilgrims experience) of ='lgc'>[='strcls'>*='lgc'>]hesitation='lgc'>: a sign that identifies that thought is occuring ='and'>& this thought is taking care of something that ="trms">matters ='lgc'>[='lgc'>-='lgc'>='lgc'>--> ='gtrw'>go to ="ppl">Attar Tazkirat al-Awliya='lgc'>]
forms of hesitation='lgc'>:
="lsts lst1">•openly contradictory alteration of ="trms">positions
="lsts lst1">•a critical ="trms">position (the apparition is not there)
="lsts lst1">•a ="trms">position of belief
="lsts lst1">•using semantics or syntactic devices that introduce ambivalence
='lgc'>='lgc'>--> Claverie learns to hesitate with them
='lgc'>--="ppl">="ppl">Stengers='lgc'>='lgc'>--> ="trms">ecological practice='lgc'>: a practice that takes into account the fact that the inquiry participates in the ‘milieu’ of those it addresses ='lgc'>='lgc'>--> ='strcls'>*the practicioner is herself taking care of what ="trms">matters with thoughts and learns to create (what ="ppl">="ppl">Despret would call) the relevant ='strcls'>*milieu of thought='strcls'>*


="large lg2" stl="font-size:112%">
Matrix ="trms">world='lgc'>: “="trms">consumer victim ='lgc'>=/= resistant hacker fighter” and nothing else

if you are a student of ghosts ='lgc'>='lgc'>--> you are competent in sensing the taste of ghosts

='lgc'>{="trms">ancestors ate too much salt ='lgc'>='lgc'>==> descendants desire water='lgc'>}='lgc'>='lgc'>--> ='strcls'>*="trms">intersubjective ="trms">nature of re="trms">membering='strcls'>*
="prgrph">-='lgc'>[="ppl">="ppl">Despret > Kwon='lgc'>] true human desires are not those of an isolated individual. it is the individual who feels the desire, whereas the o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigin of the desirem, like the spirit's phantom salt, may be with someone else, for it is in the ="trms">presence of this other that the water becomes salty ='lgc'>='lgc'>--> ='strcls'>***the desire to re="trms">member can be a desire that rises somewhere between the ="trms">past and the ="trms">present='strcls'>***
="prgrph">-="trms">agencement='lgc'>: the act of com="trms">memoration ="trms">responds to a desire, so one cannot choose whether it emanates from the one who is re="trms">membered or the one who takes charge of re="trms">membering ='lgc'>='lgc'>--> the desire to be re="trms">membered ='and'>& the desire to re="trms">member hold together ='lgc'>[='lgc'>=/= giving ="trms">ontological ="trms">priority to the ="trms">imagination of the living='lgc'>]


what can i learn from ="nms">Tehran's ="trms">bestiary, from my mother, from unusual old ="nms">iranian ="trms">fables, from telegram ="trms">animals='qstn'>?
="lsts lst1">•let myself be ="trms">instructed by the events that my inquiry creates
="lsts lst1">•let myself be called by the enigma that will guide me inmy understanding of events
='strcls'>*to be ="trms">instructed ='lgc'>~= honouring the problem ='lgc'>~= following it up ='and'>& letting oneself be led by it ='lgc'>='lgc'>--> ="frds scrmbld"nttrm="Alice,Shariati">Alice ="trms">Wonderland chasing rabbits


='strcls'>****="trms">questions do not call for explanation or elucidation, ="trms">questions call for creation='strcls'>**** ='lgc'>~= ='lgc'>[='strcls'>*='lgc'>]riddles='lgc'>: the beginnings of ="trms">stories ='lgc'>='lgc'>==> set those who are summoned by the enigma to work in a particular way='lgc'>: “what manner of living will make it possible to understand these riddless='qstn'>?”

riddle='lgc'>: key ='lgc'>+ guide

(speaking ="trms">trope saying senses ='lgc'>='lgc'>-->) tropisms ='lgc'>=/= meanings

="trms">trope='lgc'> = ="trms">affects that magnetize you
forces that pass through you and steer you

="large lg1" stl="font-size:131%"> what should i do with ="nms">ajayeb='qstn'>?='lgc'> = what kind of meaning is requested of me='qstn'>? ='strcls'>****what is my ="trms">obligation to the meaning i am seeking='qstn'>?='strcls'>**** ='lgc'>[='lgc'>=/= Mette's work='lgc'>]

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

to bring to BOZAR project with ="frds scrmbld"nttrm="Godard">Goda into my ="trms">interest in geo-feminism
the ="trms">question of naming, of taxonomy ='lgc'>='lgc'>--> a way of being into connectedness

='lgc'>[='strcls'>*='lgc'>]="nms">ajayeb studies = ='strcls'>**how to in="trms">herit ="trms">natural ="trms">history otherwise='strcls'>**, how to think about ="trms">natural ="trms">history, embracing other (than western) ="trms">heritages of ="trms">natural ="trms">history that enlarges the ="trms">world for us and the ones we are living with


plantation ="trms">system='lgc'>:
="lstsrd">1. radical simplification, elimination of whole ="trms">categories of players (in ="trms">systemic encounters)
="lstsrd">2. radical substitution, whole domains (plant life, ="trms">animal life, human labor ="trms">system in ="trms">interaction with ="trms">animals and plants and microbs) are substituted
='lgc'>='lgc'>==> radical break of connection to place
='lgc'>='lgc'>==> release of numbers ='lgc'>: value added processes based on the management of numbers

to look at the planetary shape of some of our problems

="prgrph">-s="trms">cene='lgc'> = condition of...
scenography ='lgc'>='lgc'>--> ‘s="trms">cene’ is a visual spatial way of thinking about what makes the ‘condition’ of something

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

(="ppl">="ppl">Calvert on The ="trms">Nature of ="trms">Difference ="trms">book ='at'>@="frds scrmbld">Quinsy)

rise of population genomics
="lsts lst1">•efforts like Human Genome project ='lgc'>='lgc'>--> refusing to afford a genetic basis for race ="trms">categories
="lsts lst1">•tools to identify “deep ="trms">ancestry” (indicating a geographic o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigin in pre="trms">history)

postracial politics

recreational genomics ='lgc'>--mutating='lgc'>='lgc'>--> “race” out of 19th century concept of “blood quantum” that imperfectly signals complex tribal relatedness and ="trms">membership

(purchasers of) ='strcls'>**genome='lgc'> = ="trms">book of life='strcls'>** ='lgc'>='lgc'>==> racialized and medicalized subjects

='strcls'>*mutated racial discourses='strcls'>*

renaissance of race ="trms">categories

="large lg3" stl="font-size:112%"> ="trms">science has the ="trms">authority to establish truth claims that scholars in the humanities must reckon with
humanities scholars may avoid a ="trms">scientific debate because='lgc'>:
="lstsrd">1- they feel out of their depths ="trms">interpreting ="trms">scientific ="trms">data
="lstsrd">2- they resist ="trms">scientific ="trms">authority in ="trms">response to well-documented instances of ="trms">scientific exploration of people of color
="lstsrd">3- they may have surrendered to ="trms">science the work of settling ="trms">matters of fact, keeping hermeneutics and textual ="trms">matters for themselves


="trms">science and ="trms">technology studies ='lgc'>='lgc'>--> ='strcls'>*tracing objects through the practices and discourses that produce them as settled ="trms">matters of fact, made, but not made up='strcls'>*

(tracking) ="trms">social and legal arrangements ='lgc'>==producing='lgc'>='lgc'>==> race

="large lg4" stl="font-size:111%">
='strcls'>***="trms">science is ="trms">coded as the ="trms">interpreter of ="trms">nature in western discourse='strcls'>*** ='lgc'>='lgc'>--> ='thdf'>that is why i have to study ="trms">science in ='mywrk'>my research on ="trms">bestiaries


Hammond ='lgc'>+ Herzig on how ="trms">scientific practices across disciplines describe and create what thereby becomes ='strcls'>*="trms">naturalized ="trms">difference='strcls'>* (='lgc'>=/= describing the ="trms">nature of ="trms">difference itself)

(learn from Hammond ='lgc'>+ Herzig ='lgc'>='lgc'>-->)
source ="trms">material ='lgc'>='lgc'>--> organize ='and'>& comment ='lgc'>--sustain='lgc'>='lgc'>--> argument
='lgc'>+ ="trms">questions that point the ="trms"nttrm="already,spread">reader to discoursive moves and modes of attention of the ="trms">author (='lgc'>=/= ="frds scrmbld">Quinsy's ملانقطى pedantic exploration of racism)

="large lg5" stl="font-size:137%"> (politically correcting the popular understanding of race ='lgc'>=/=) to show the unsettled and ongoing ="trms">nature of the debate. ='lgc'>[asking ="trms"nttrm="already,spread">readers='lgc'>] to track the rise and permutation of various features of the argument
='lgc'>[asking Captain America ='lgc'>--anatomical='lgc'>='lgc'>-->='lgc'>] “in what larger political, economic, and ="trms">social contexts might ears, noses, index fingers, or brains hemispheres attract attention as re="trms">liable signs of racial ="trms">difference='qstn'>?”


some wrong ideas='lgc'>:
="lsts lst1">•adaptation to new environments signals evolution (='lgc'>~= degenerating groups would eventually cease to exist)
="lsts lst1">•high mortality rates could signal problems in work and living condition
="lsts lst1">•sexual di="trms">morphism thought to be a component of degeneration
="lsts lst1">•“more often than not, the views of ="trms">society have shaped ="trms">science rather than the other way around. in[...]