[...] is at homelss='qstn'>?” <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> ask in respect for all of time who and what are emerging in lss="trms">relationship <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> (the lss="trms">obligation to ask) who are lss="trms">present and who are emergentlss='qstn'>? ls clss='strcls'>***ls>

(what are our) lss="trms">categorical labor
labor of training <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> somehow all the participants of training are remodeled by it
labor of scale-making
(these are lss="trms">world-making practices, lss="trms">storytellings)

significant otherness-in-connection <lgc clss='lgc'>=/=lgc> intention-ascribing idioms of lss="trms">literalss="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list lss="trms">anthropolss="trms">morphism that sees furry humans in lss="trms">animal bodies and lss="trms">measures their worth in scales of similarity to the lss="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rights-bearing, humanist subjects of Western philosophy and political theory <lgc clss='lgc'>=<lgc clss='lgc'>=>lgc>lgc> assign privileges or guardianship (in place of ownership) in a lss="trms">modernist great chain of being

ls clss='strcls'>*ls>action<lgc clss='lgc'>:lgc> beautiful, hard, lss="trms">specific, personal;
<lgc clss='lgc'>=/=lgc> abstract scales

<lrg clss="large lg2" stl="font-size:111%"> lss="trms">differential sensibility <lgc clss='lgc'>=lgc>lss='qstn'>?<lgc clss='lgc'>=>lgc> lss="trms">situated emergence <lgc clss='lgc'>=lgc>lss='qstn'>?<lgc clss='lgc'>=>lgc> more livable lss="trms">worlds <lgc clss='lgc'>~lgc> lss="trms">ontological choreography

lss="trms">category of “lss="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rights” don't just exist (preformed to be uncovered,) rather we enter into a lss="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rights lss="trms">relationship with an other (lss="trms">animal or human)<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> l clss="ppl">Hearnel>'s “reciprocal possession”
lss="prgrph">-morality is a lss="trms">species-lss="trms">specific capacity
<lgc clss='lgc'>~lgc> if i have X, my X has a human (which is me)
lrg>

off-leash and cliff-enclosed lss='at'>@lss="frds scrmbld">Varinia


(l clss="ppl">l clss="ppl">Harawayl>l><lgc clss='lgc'>:lgc>) time-space scales co-constituted by human, lss="trms">animal, and inanimate lss="trms">agencies
<lstsrd clss="lstsrd">1. evolutionary time (at the level of the planet earth) <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> lss="trms">naturalcultural lss="trms">species
lstsrd> <lstsrd clss="lstsrd">2. face-to-face time (at the scale of individual lifetimes) <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> mortal bodies
lstsrd> <lstsrd clss="lstsrd">3. lss="trms">historical time (at the scale of decades, populations, nations)
lstsrd>
to tell (detailed lss="trms">love and training) lss="trms">stories at these levels

this is about distributed lss="trms">agencies in “layers of locals and globals,”

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my lss="trms">interests lies really with the lss="trms">ecological lss="trms">cosmologies in my neighborhood (lss="nms">iran, old, middle east, far east, lss="trms">past, lss="trms">present,)
lss='thdf'>that is why i was lss="trms">interested in the lss="trms">birds of l clss="ppl">Attarl>, pig of san'an, wolf of the pigs, crow of the partridge, and so on.
so things take lss="trms">positions in our bigger lss="trms">semiotic lss="trms">material lss="trms">world, there is never just a life lss="trms">animal on the plate, the chicken has become killable first through lss="trms">linguistic lss="trms">interpretive relss="trms">presentation lss="trms">network of lss="trms">semiotic lss="trms">relations. so my lss="trms">question in the lss="trms">birds performance was that how the lss="trms">excess of meaning is related in actuality to the removal of corporeality in l clss="ppl">Attarl>'s non-lss="trms">birdness Simurgh (سیمرغ) till the chicken in khoresh-e morgh (خورشت مرغ).

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<lgc clss='lgc'>[lgc>l clss="ppl">Scott l clss="ppl">l clss="ppl">Gilbertl>l>l><lgc clss='lgc'>]lgc>

(all organic beings have been formed on two general laws, lss="trms">according to l clss="ppl">Darwinl><lgc clss='lgc'>:lgc>)
(1) unity of type and (2) conditions of existence <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> inorganiclss='qstn'>? firelss='qstn'>?
lss="trms">natural selection <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> adaptation <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> conditions of existence
embryonic homologies <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> unity of type
<lgc clss='lgc'>=<lgc clss='lgc'>=>lgc>lgc> “descent with modification” (or decent modifications)
<lgc clss='lgc'>[lgc>(embryology <lgc clss='lgc'>=/=lgc>) ‘fire’ could transform lss="trms">matters, “change” their class, their type and its unity <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> “parvaneh sho!” (پروانه شو) l clss="ppl">Rumil> مولوی wants embryology underminedlss='qstn'>?<lgc clss='lgc'>]lgc>

construct phylogenies
(phylogeny <lgc clss='lgc'>:lgc> branching out evolutionarily)


‘Haeckel claimed that l clss="ppl">Darwinl>'s ideas inlss="trms"nttrm="cluster,club">cluded the progressive development of lss="trms">species. “Development and progress” was what characterized evolution. The explicit aslss="trms">sociation of evolution with particular political, lss="trms">religious, and racial views became the hallmark of Haeckel's career. Haeckel proposed a lss="trms">causal parallelism between the embryological development and phylogeny. His “Biogenetic lss='trgt hghlght 1'href='?q=L'>Law” that “lss="trms">Ontogeny Recapitulates Phylogeny” was based on lss='thdf'>the idea that the successive (and to him, progressive) olss="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigin of new lss="trms">species was based on the same laws as the successive and progressive olss="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigin of new embryonic structures. Just as the earlier lss="trms">stages of human development developed into the later lss="trms">stages, so earlier lss="trms">species evolved into the later ones. lss="trms">Natural selection would eventually get rid of the earlier lss="trms">species. (In the Welträtsel, Haeckel <lgc clss='lgc'>[lgc>1899<lgc clss='lgc'>]lgc> would also proclaim that the more evolved humans <lgc clss='lgc'>[lgc>i.e., the Aryans<lgc clss='lgc'>]lgc> would out-compete and eliminate the more primitive races.) To Haeckel, the evolution of the lss="trms">animal kingdom was the same as individual development not only because the laws behind each were the same but also because the entire lss="trms">animal kingdom was an individual. Here, he was harking back to the views of the lss="trms">Naturphilosophen of the previous century. In other words, the development of advanced lss="trms">species was seen to pass through lss="trms">stages relss="trms">presented by adult organisms of more primitive lss="trms">species.’ (The lss="trms">morphogenesis of evolutionary developmental biology)

<lrg clss="large lg10" stl="font-size:123%"> lss="trms">inter-cellular dilss="trms">gestion
<lsts clss="lsts lst1">•the evolution of new features was based on changes in developmental lss="trms">stages, not in adult alss="trms">stages (<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> that's why the developmental lss="trms">stage is so important, because mutations happen <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> work with lss="trms">children)
lsts>
lss="trms">Ontogeny or lss="trms">morphogenesis<lgc clss='lgc'>:lgc> organism's developmental lifespan
Phylogeny<lgc clss='lgc'>:lgc> evolutionary lss="trms">historical lss="trms">heritable traits

lss="trms">ontogeny <lgc clss='lgc'>=<lgc clss='lgc'>=>lgc>lgc> phylogeny
“lss="trms">ontogeny does not recapitulate phylogeny<lgc clss='lgc'>:lgc> it creates it” (Garstang, 1922; p. 724)


evolution was not so much a branched chain as a ladder

molecular lss="trms">systematics

evo-devo (evolutionary developmental biology)

each discipline has<lgc clss='lgc'>:lgc>
lss="prgrph">-its own rules of evidence
lss="prgrph">-its own professors
lss="prgrph">-its own journals
lss="prgrph">-its own lss="trms">vocabulary


small genetic changes was not sufficient to generate evolutionary novel structures such as teeth, feathers, cnidocysts or mollusk shells (l clss="ppl">Goldschmidtl>, 1940) (<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> lizards had lss="trms">birdness in it <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> potentiality)

(new lss="trms">species olss="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riginate as) ls clss='strcls'>***ls>hopeful lss="trms">monstersls clss='strcls'>***ls>
that result from mutations in developmentally important loci (-macromutations)

l clss="ppl">Goldschmidtl><lgc clss='lgc'>:lgc> the gene wasn't a locus or an allele. Rather, it was a unit of development

“to convince evolutionists that evolution is not only a statistical genetical problem but also one of the developmental potentialities of organism”

(l clss="ppl">Waddingtonl> 1953 claimed<lgc clss='lgc'>:lgc>) ...in conventional studies of evolution, the lss="trms">animal is considered either as genotype (and studied by geneticists) or as phenotype <lgc clss='lgc'>[lgc>Erscheingungsbild <lgc clss='lgc'>]lgc> (and is studied by taxonomists)
(l clss="ppl">Waddingtonl> then kaunched into a) critique of lss='thdf'>the notion of “random mutation,” noting that there are developmental constraints placed on what changes are possible.
<lsts clss="lsts lst1">•“we think of development as a cybernetic process, involving stablization through feed-back and other mechanisms.”
lsts>

(Francois Jacob) “Evolution by tinkering” (sare-ham-bandi سرهم بندی)

(lss='trgt hghlght 1'href='?q=L'>Leigh van Valen 1973) “evolution is the control of development by lss="trms">ecology”

phenotypic plasticity
developmental plasticity


organism<lgc clss='lgc'>:lgc> an epigenetic lss="trms">materialismls clss='strcls'>******ls> (Hertwig 1894)
(Hertwig conlss="trms"nttrm="cluster,club">cludes<lgc clss='lgc'>:lgc> it has been shown <lgc clss='lgc'>[lgc>...<lgc clss='lgc'>]lgc> that much of what Weismann would explain by) determinants within the egg must have cause outside the egg.
<lgc clss='lgc'>[lgc>ls clss='strcls'>***ls>egg and its outside<lgc clss='lgc'>]lgc>
<lgc clss='lgc'>[lgc>the lss="trms">causality drama is not that which came first, the chicken or the egg, but what inside the egg that has cause outside the egg<lgc clss='lgc'>]lgc>

<lrg clss="large lg14" stl="font-size:128%">
context-dependent sex

genetic assimilation

life lss="trms">history strategies

teratology (kaj-rikht-shenasi کج ریخت شناسی‌, naghes-al-khelghe-shenasi ناقص الخلقه شناسی‌)

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relss="trms">writing lss="trms">technique criteria (of the gene) <lgc clss='lgc'>[lgc>from new biological headquarters<lgc clss='lgc'>]lgc>

retro-transposon<lgc clss='lgc'>:lgc> a DNA sequence that can change its lss="trms">position within a genome, sometimes creating or reversing mutations and altering the cell's genetic identity and genome size
(we have uterus because of bacterial transposons)

intestinal

enzyme, macromolecular biological catalysts, accelerating chemical reaction

using lss="trms">hallucinogenic to cure autism (!lss='qstn'>?)
bacterial <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> lss="trms">social

“individual"<lgc clss='lgc'> = lgc>an island to be colonized (by bacteria), <lgc clss='lgc'>[lgc>we are<lgc clss='lgc'>]lgc> a niche (upon niche (upon niche)) for bacteria

immunall lss="trms">agencise are not (has never been) defensive, they selectively inlss="trms">lss="trms"nttrm="cluster,club">clusive, they facilitate lss="trms">symbiosis, allowing the possibility of microbes become part of the body

co-lss="trms"nttrm="metaph,metamorph,metabol,metal">metabolism
host-diet

four major lss="trms">symbiosis (lss="trms">symbiotic things) that ruled the planet<lgc clss='lgc'>:lgc>
<lstsrd clss="lstsrd">1. rhizobacteria/legumes for nitrogen fixation
lstsrd> <lstsrd clss="lstsrd">2. mycorrhizal lss="trms">interaction with plant roots and seeds
lstsrd> <lstsrd clss="lstsrd">3. endophytic fungal protection against dessication
lstsrd> <lstsrd clss="lstsrd">4. coral reefs and tidal seagrass ecolss="trms">systems sustain oceanic biodiversity
lstsrd> <lgc clss='lgc'>}lgc><lgc clss='lgc'>--lgc>containing<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> smaller lss="trms">symbiotic webs we call “organism” <lgc clss='lgc'><<lgc clss='lgc'>==lgc>lgc><lgc clss='lgc'>[lgc>product of<lgc clss='lgc'>]lgc><lgc clss='lgc'>==lgc> (ancient lss="trms">symbiosis we call) “cells <lgc clss='lgc'>+lgc> (ancient lss="trms">symbiosis we call) “genomes”
lrg>


ritual defense of a dissertation, lss="trms">matter of opponent

a medical theater of dissection, laid out on table with the working-class barber-surgeons laying bare structures for the disquisition (tafahos تفحص) of the professor <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> (the ways we are in this) ls clss='strcls'>*ls>multi-lss="trms">imaginative theaterls clss='strcls'>*ls> (<lgc clss='lgc'>~lgc> congnitive emotional lss="trms">apparatus) <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> infectious joy, the lss="trms">situatedness of the joy is infectious

we (should always) work in the context of joy
lost for details (for the fleshiness of ‘this’), not as a general principal or an example for something else

ls clss='strcls'>*ls>the tale of detaills clss='strcls'>*ls> <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> a small detail that wrenches the self into something that was not before
(the tale of understanding)

l clss="ppl">l clss="ppl">Gilbertl>l>'s bio-lss="trms">sym-lss="trms">poetic joy <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> knowllss="trms"nttrm="knowledge,Knowledge">edge-making

(l clss="ppl">l clss="ppl">Gilbertl>l>'s) genomic fragment in the picture of lss="trms">mutual-benefit life <lgc clss='lgc'>--lgc>lss='qstn'>?<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> metropolitan life insurance company
<lgc clss='lgc'>[lgc><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> ls clss='strcls'>*ls>lss="trms">apparatuses of thinkingls clss='strcls'>*ls> have lss="trms">thick trading zones between lss="trms">ecology and economics up to and inlss="trms"nttrm="cluster,club">cluding today, that is the mutal adaptation in real lss="trms">world, producing problems for us<lgc clss='lgc'>]lgc>

(how we golss='qstn'>?) from one life-table to another life-table
(lss='thdf'>for example from mathematics of life insurance to population biology <lgc clss='lgc'><lgc clss='lgc'>~lgc><lgc clss='lgc'>=>lgc>lgc> co-developement of disciplines; 19th century laboratories <lgc clss='lgc'>+lgc> practices of political economy;)
<lgc clss='lgc'>[lgc>lss="trms">matters of lss="trms">historical, economical, manegerial, capital, <lgc clss='lgc'>]lgc>


(protestants that were never burnt enough)

<lrg clss="large lg1" stl="font-size:124%"> lrg>
we (always) remain in contamination <lgc clss='lgc'>[lgc>never in innocence <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> be attentive to the lss="trms">tropes and will to innocence in each other act text<lgc clss='lgc'>]lgc>


in our lss="trms">questioning and studies we (must) remain enmeshed, in a lss="trms">historical conjunction, in a lss="trms">situated way of being “this way” and not “that way”

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<lgc clss='lgc'>[lgc>l clss="ppl">l clss="ppl">Stengersl>l><lgc clss='lgc'>]lgc>

<lgc clss='lgc'>[lgc>a kind of<lgc clss='lgc'>]lgc> lss="trms">writing (not lss="trms">writing down)

lss="trms">writing is an experience of lss="trms"nttrm="metaph,metamorph,metabol,metal">metalss="trms">morphic transformation

to discover how to be compromised by lss="nms">ajayeb Nameh
the ways we can be lss="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lured into desiring and trusting it

how the assemblages of lss="nms">ajayeb generate lss="trms"nttrm="metaph,metamorph,metabol,metal">metalss="trms">morphic transformations in our capacity to lss="trms">affect and be lss="trms">affectedlss='qstn'>? <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> to feel, think, and lss="trms">imagine

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<lgc clss='lgc'>[lgc>l clss="ppl">Serresl><lgc clss='lgc'>]lgc>

lss="nms">ajayeb, a time when transport and itinerary were only myth

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<lgc clss='lgc'>[lgc>l clss="ppl">Anandl><lgc clss='lgc'>]lgc>

the sanctity and blessing of Muslim saints was lss="trms">integrally linked to local lss="trms">ecology and topography

that sanctification of lss="trms">birds and stones alerts us to an Indic and Islamic vision of humans in which we are not separated from and hierarchically superior to lss="trms">nature. Rather, the boundaries that separate stones, lss="trms">animals, humans and gods are porous as well as being non-hierarchical<lgc clss='lgc'>--lgc>making possible a “lateral” moral aspiration, where lss="trms">birds and stones can be moral exemplars for humans.

The lss="trms">interlinked sacrality of both lss="trms">ecology and lss="trms">cosmology, of ‘kudrat’ (<lgc clss='lgc'>~lgc> power of lss="trms">naturelss='qstn'>?) is common to both Hindus and Muslims. ‘Kudrat’ is thus the lss="trms">cosmological aspect of north India's Invisible lss="trms">Religion.

There is a long Islamic tradition of seeing lss="trms">Nature as full of the signs (ayat آیات) of the work and lss="trms">presence of God. The Qur'anic verse “Withersoever you turn, there is the Face of God ( Qur'an 2<lgc clss='lgc'>:lgc> 115)” has traditionally been lss="trms">interpreted by the Sufis as meaning that the “order of lss="trms">nature is nothing but the Divine Reality manifesting itself on the plane of lss="trms">phenomenal existence (Nasr 1996, 62).”

description of the garden <lgc clss='lgc'><lgc clss='lgc'>--lgc><lgc clss='lgc'>--lgc>lgc> <lgc clss='lgc'>[lgc>accounts of the heaven are filled with descriptions of springs and wells, tanks and streams, garlss="trms">dens and trees and flowers<lgc clss='lgc'>]lgc> <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> recreating of heaven on earth was tight with lss="trms">natural and lss="trms">animal life forms
lrg>

where a text or these texts (lss="nms">ajayeb's text and lss="trms">world) is ls clss='strcls'>*ls>acclaimedls clss='strcls'>*ls>lss='qstn'>? today and before, by wholss='qstn'>? Indo-Pakistan sub-continentlss='qstn'>? South-Asialss='qstn'>? Indo-lss="nms">Iranian regionslss='qstn'>?
ls clss='strcls'>***ls>(<lgc clss='lgc'>[lgc>who were the<lgc clss='lgc'>]lgc> lss="trms">agents through which ‘lss="trms">natural’ lss="trms">responses <lgc clss='lgc'>[lgc>to its impulses<lgc clss='lgc'>]lgc> are said to operate<lgc clss='lgc'>[lgc>lss='qstn'>?<lgc clss='lgc'>]lgc>)

the hierarchy of created things <lgc clss='lgc'>[lgc>...<lgc clss='lgc'>]lgc>
apex in the lss="trms"nttrm="righ,rigo,riga,rigi,trig,rign">righteous man, reaches down into the lss="trms">abyss of the inanimate by many gradations (l clss="ppl">Benjaminl> 1969b, 104)

“undiminished contact with the creatural, even with its petrified, inanimate, lowliest stratum, that of the stone… (Hannsen 2000, 150)”. The lss="trms"nttrm="righ,rigo,riga,rigi,trig,rign">righteous man's justice consists of his attentiveness to lss="trms">nature, of his giving a hearing to all created things, of understanding the lss="trms">language of even of inert, petrified stones. But the lss="trms"nttrm="righ,rigo,riga,rigi,trig,rign">righteous man, in l clss="ppl">Benjaminl>'s lss="trms">imagination, remains a man. What would he make of Patthar Baba, the stone turned to saintlss='qstn'>? (l clss="ppl">Anandl>)

(our sense of) our own lss="trms">ecological peril and fragility<lgc clss='lgc'>--lgc>our shared fate with our neighbors.

<lgc clss='lgc'>[lgc>The lss="nms">ajayeb's beings and their neighbors<lgc clss='lgc'>]lgc>

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<lgc clss='lgc'>[lgc>instead of the struggle against sin (<lgc clss='lgc'><lgc clss='lgc'>ld>~ld>lgc>=lgc>lss='qstn'>? christianity) or the struggle against suffering (<lgc clss='lgc'><lgc clss='lgc'>ld>~ld>lgc>=lgc>lss='qstn'>? Buddhism),<lgc clss='lgc'>]lgc> the struggle between (lss="trms">different) sins

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(the lss="trms"nttrm="already,spread">reading of lss="nms">ajayeb portraits) the global <lgc clss='lgc'>[lgc>and therefore ls clss='strcls'>*ls>ethical<lgc clss='lgc'>]lgc> consciousness (at the end of 12th century middle-south asia, “the east”)

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<lgc clss='lgc'>[lgc>l clss="ppl">Martha l clss="ppl">l clss="ppl">Kenneyl>l>l><lgc clss='lgc'>]lgc>

(how not) render ‘lss="trms">wonder’ a strictly lss="trms">historical object(lss='qstn'>?)
<lgc clss='lgc'>[lgc>as basis for building a contemporary ethics<lgc clss='lgc'>]lgc>
(lss="trms">wonder is lss="nms">ajib عجیب)


just-so lss="trms">story
in lss="trms">science and philosophy, a just-so lss="trms">story, also called an ad hoc fallacy, is an unverifiable and unfalsifiable lss="trms">narrative explanation for a cultural practice, a biological trait, or behavior of humans or other lss="trms">animals. (wikipedia)
etiological myths
etiology<lgc clss='lgc'>:lgc> the study of lss="trms">causation, or olss="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigination


the politics lss="trms">technology and the politics of lss="trms">storytelling.


<lgc clss='lgc'>[lgc>...<lgc clss='lgc'>]lgc> lss="trms">Narratives, along with lss="trms">literary devices, lss="trms">tropes, figures, images and the lss="trms">aesthetics of lss="trms">language, inhabit and inform even our most relss="trms">liable knowllss="trms"nttrm="knowledge,Knowledge">edge-making practices.

lss="trms">storytelling as one of the consequential lss="trms">material practices
<lgc clss='lgc'>[lgc>lss="trms">storytelling is lss="trms">material practice<lgc clss='lgc'>]lgc>

<lgc clss='lgc'>[lgc>where there is a lss="trms">situated perspectives there is lss="trms">storytelling<lgc clss='lgc'>]lgc>

it is “practicing generous lss="trms"nttrm="already,spread">reading”

and “lss="trms">technique of relss="trms">figuration” <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> create alternative forms of knowllss="trms"nttrm="knowledge,Knowledge">edge
<lgc clss='lgc'>[lgc>lss="trms">figuration <lgc clss='lgc'>~lgc> lss="trms">storytelling lss="trms">apparatuses<lgc clss='lgc'>]lgc>


(l clss="ppl">l clss="ppl">Harawayl>l>, Primate Vision)
<lsts clss="lsts lst1">•“Attention to lss="trms">narrative is not instead of attention to lss="trms">science, ...”
lsts> <lsts clss="lsts lst1">•<lgc clss='lgc'>[lgc>there is no way that we can<lgc clss='lgc'>]lgc> escape the particular pleasures and dlss="trms"nttrm="danger,stranger">angers embedded in the lss="trms">story-laden lss="trms">sciences.
lsts> <lsts clss="lsts lst1">•<lgc clss='lgc'>[lgc>what are the things that<lgc clss='lgc'>]lgc> could only be explained by cultural, not lss="trms">scientific, genealogies <lgc clss='lgc'>[lgc>lss='qstn'>?<lgc clss='lgc'>]lgc> <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> ideological apparition<lgc clss='lgc'>[lgc>s<lgc clss='lgc'>]lgc>
lsts> <lsts clss="lsts lst1">•Something new was required to account for change; the logic informed a kind of paternal creation myth <lgc clss='lgc'>[lgc>........<lgc clss='lgc'>]lgc> unchanging “matrix” for the generative principle of change. (In Zihlman's lss="trms">story logic, both gathering and hunting emerged as repatternings, not oplss="trms">posites, in changed conditions of constraint and opportunity. lss="trms">Narratives of both gathering and hunting ways of life produced genders and citizens.)
lsts> <lsts clss="lsts lst1">•tool-weapon equation in masculinist lss="trms">scientific lss="trms">narratives
lsts>

as careful scrutiny of lss="trms">wonders and marvels becomes a mainstay in European intellectual life, 17th century lss="trms">natural philosophers began to understand ls clss='strcls'>*ls>lss="trms">wonder, ls clss='strcls'>*ls>curiosity, and ls clss='strcls'>*ls>attention as cloesly aligned and lss="trms">mutually defining.

<lrg clss="large lg3" stl="font-size:111%"> lss="trms">epistemological lss="trms">beast lss="trms">fable
lrg>
unlss="trms">natural lss="trms">history

knowllss="trms"nttrm="knowledge,Knowledge">edge-making practices of other times and places

tracing the web of lss="trms">horror and delight

<lrg clss="large lg4" stl="font-size:112%"> l clss="ppl">Serresl> reminds us the lss="trms">beast lss="trms">fable tradition is as much about biomimicry as lss="trms">anthropolss="trms">morphizing.
lrg>
finding ways of “going-on together” (l clss="ppl">Verranl>)

“by experience and by aflss="trms">finity, some of us begin not with lss="trms">Pasteur, but with the lss="trms">monster, the outcast” (S. l clss="ppl">lss='trgt hghlght 1'href='?q=L'>Leigh l clss="ppl">l clss="ppl">Starl>l>l>)

(lss="nms">ajayeb's) (politics of) administering discrete objects <lgc clss='lgc'><lgc clss='lgc'>--lgc><lgc clss='lgc'>--lgc>lgc>(number lss="trms">sys)

(why should we engage in relss="trms">figurationlss='qstn'>?)
(there are always a) multitude of lss="trms">agencies unlss="trms">folding as the lss="trms">world is continuously reconfigured (<lgc clss='lgc'>=/=lgc> to explain away<lgc clss='lgc'>:lgc> when multiple objects are collapsed into one.)
lss="prgrph">-“Within this dynamic lss="trms">world it is impossible to lss="trms">imagine that one single lss="trms">story or one lss="trms">narrative style can capture all of the liveliness and exuberance; ls clss='strcls'>***ls>we need to deploy multiple lss="trms">stories about lss="trms">agency. Some meticulously lss="trms">lss="trms">empirical, some [...]