[...]at was not before
(the tale of understanding)

="ppl">="ppl">Gilbert's bio-="trms">sym-="trms">poetic joy ='lgc'>='lgc'>--> knowl="trms"nttrm="knowledge,Knowledge">edge-making

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

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


(protestants that were never burnt enough)

="large lg2" stl="font-size:112%">
we (always) remain in contamination ='lgc'>[never in innocence ='lgc'>='lgc'>--> be attentive to the ="trms">tropes and will to innocence in each other act text='lgc'>]


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

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='lgc'>[="ppl">="ppl">Stengers='lgc'>]

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

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

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

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

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='lgc'>[="ppl">Serres='lgc'>]

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

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='lgc'>[="ppl">Anand='lgc'>]

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

that sanctification of ="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 ="trms">nature. Rather, the boundaries that separate stones, ="trms">animals, humans and gods are porous as well as being non-hierarchical='lgc'>--making possible a “lateral” moral aspiration, where ="trms">birds and stones can be moral exemplars for humans.

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

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

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

="large lg1" stl="font-size:136%">
="large lg14" stl="font-size:101%"> where a text or these texts (="nms">ajayeb's text and ="trms">world) is ='strcls'>*acclaimed='strcls'>*='qstn'>? today and before, by who='qstn'>? Indo-Pakistan sub-continent='qstn'>? South-Asia='qstn'>? Indo-="nms">Iranian regions='qstn'>?
='strcls'>***(='lgc'>[who were the='lgc'>] ="trms">agents through which ‘="trms">natural’ ="trms">responses ='lgc'>[to its impulses='lgc'>] are said to operate='lgc'>[='qstn'>?='lgc'>])

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

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

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

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

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

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

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='lgc'>[="ppl">Martha ="ppl">="ppl">Kenney='lgc'>]

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


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


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


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

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

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

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

="large lg10" stl="font-size:106%"> and “="trms">technique of re="trms">figuration” ='lgc'>='lgc'>--> create alternative forms of knowl="trms"nttrm="knowledge,Knowledge">edge
='lgc'>[="trms">figuration ='lgc'>~ ="trms">storytelling ="trms">apparatuses='lgc'>]


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


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

="trms">epistemological ="trms">beast ="trms">fable

un="trms">natural ="trms">history

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

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

="ppl">Serres reminds us the ="trms">beast ="trms">fable tradition is as much about biomimicry as ="trms">anthropo="trms">morphizing.

finding ways of “going-on together” (="ppl">Verran)

“by experience and by af="trms">finity, some of us begin not with ="trms">Pasteur, but with the ="trms">monster, the outcast” (S. ="ppl">Leigh ="ppl">="ppl">Star)

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

(why should we engage in re="trms">figuration='qstn'>?)
(there are always a) multitude of ="trms">agencies un="trms">folding as the ="trms">world is continuously reconfigured (='lgc'>=/= to explain away='lgc'>: when multiple objects are collapsed into one.)
="prgrph">-“Within this dynamic ="trms">world it is impossible to ="trms">imagine that one single ="trms">story or one ="trms">narrative style can capture all of the liveliness and exuberance; ='strcls'>***we need to deploy multiple ="trms">stories about ="trms">agency. Some meticulously ="trms">="trms">empirical, some ="trms">imaginative. Some on the quantum scale, some on the people scale. ="trms">Different ="trms">agential ="trms">narratives enable ="trms">different ways of ="trms">responding and relating.” (="ppl">="ppl">Kenney)

postcolonial moments='lgc'>: “occasions for theorizing, for telling ="trms">differences and samenesses in new ways” (="ppl">Verran)


='at'>#to create ‘aerating’ (tahviyeh تهویه) in ="nms">ajayeb, this in="trms"nttrm="cluster,club">cludes='lgc'>:
/ ="trms">crafting ="trms">translations with ="trms">ontological traction (enghebaz انقباض)
/ building ="trms">="trms">empirical tools that make ="nms">ajayeb's ="trms">translation-work visible ='lgc'>{='at'>#pop-up ="trms">book='lgc'>}
/ ="trms">translation ='lgc'>='lgc'>--> ='strcls'>*reconfigure sameness and ="trms">difference='strcls'>*
/ staying with ="trms">linguistic ="trms">differences (in ="nms">ajayeb) is a way of investigating the ="trms">ontological commitments embedded in ="trms">language.
="lsts lst4">◽="trms">ontological ='lgc'>='lgc'>--> ="trms">worlding ='lgc'>='lgc'>--> how ="trms">language participates in shaping our lived ="trms">worlds in some ways and not others.='strcls'>*** “it is not common for speakers of a ="trms">language to examine what type of ="trms">material objects their ="trms">language commits them to. ='lgc'>[this also my ="trms">question in ="nms">iranian mystic mix,='lgc'>] rather the ="trms">difference will be to notice as difficulty in ="trms">translation.” (="ppl">Verran)

(for me working on ="nms">ajayeb is) ='strcls'>**lingering in the space of difficult ="trms">translations='strcls'>**
='lgc'>==> making recourse (motevasel shodan be متوسل شدن به) to a ='strcls'>*="trms">world of common referents='strcls'>* (space, time, and ="trms">matter)

='lgc'>[to continue thinking with ="ppl">Verran='lgc'>] on ='strcls'>*durations='strcls'>*, ='strcls'>*extensions='strcls'>*, and ='strcls'>*resistances='strcls'>* (in ="nms">ajayeb's case)
these three foundation objects need not to be saddled with the ="trms">history of Western ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysics and do noy require that common ground be located only in Western territory. “Therefore they offer more promise for cross-cultural ="trms">translation than the more conceptually nimble ='lgc'>[tardast تردست, zerang زرنگ ='lgc'>-- like the CEN or google='lgc'>] space, time, and ="trms">matter. Newborn and awkward to our ears, these strange terms announce themselves as ="trms">translation tools.” (="ppl">="ppl">Kenney)

="large lg10" stl="font-size:114%">
(thinking with ="ppl">="ppl">Kenney / ="ppl">Verran='lgc'>:)
workflow on ="nms">ajayeb='lgc'>:
="lstsrd">1- tracing ="trms">social connections (for which subjects is this useful='qstn'>? which ="trms">ecology of practices='qstn'>?)
="lstsrd">2- making ="trms">="trms">equipment ="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list (="trms">materials and ="trms">methods, an expanded and complicated version of ="trms">="trms">equipment-="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list, providing accounts of the ="trms">material-discursive ="trms">apparatuses that are ="trms">materializing my ="trms">="trms">empirical objects, ='lgc'>=/= exercise in re="trms">presentation or audit hesab-rasi حساب رسی)
3- ="trms">narrating the ="trms">relation (re-="trms">materializing my found ="trms">="trms">empirical objects, re-enacting the objects)


="trms">interpretive ="trms">cosmology

(="nms">ajayeb's objects,) “They re="trms">present ="trms">different ="trms">storytelling practices that contribute to ="trms">different kinds of ="trms">worldings.” ='lgc'>[...='lgc'>] (through my engagement,) “They stimulate more com="trms">positions and decom="trms">positions='lgc'>--="trms">stories that ="trms">narrate ="trms">different beings and ="trms">different doings, none of which can claim final ="trms">ontological ="trms">authority, but that each to ="trms">different (ontic) work” (hopefully!)
="prgrph">-="trms">worlding='lgc'>: a choreography that generates ="trms">ontologies (="ppl">Thompson) ='lgc'>--&='lgc'>='lgc'>--> there is no self without a ="trms">world (="ppl">Carson)
="prgrph">-not as a voyeur or ="trms">anthropologist, but breathe in the ="trms">density and com="trms">position of their atmospheres
(people='lgc'> = ="trms">worlds)

ontic (hasti mojud-shenakhti هستی‌ موجود شناختی‌)='lgc'>: “factual” existence as ='lgc'>=/= ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysical ="trms">ontologic existence)

='lgc'>[="trms">ontological ="trms">interferences in ontic='lgc'>--='lgc'>{regular existence, ="trms">difference in little beings='lgc'>} for example, ontic is when we ask what time it is, and the answer is on the clock. (snafu is ontic, aporia ="trms">ontological='strcls'>*) when the ontic is disrupted ='lgc'>==> you have a “day off,” all ="trms">sort of things can invade and open up, demons come out, there is a suspension of ontic time, a (="ppl">Heideggerian) holiday='lgc'>]

(="ppl">Verran) ='lgc'>[number are='lgc'>] “always ="trms"nttrm="already,spread">ready to actively re-exist when we do the ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right actions and say the ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right words.” (can i do that with ="nms">ajayeb's objects='qstn'>? how='qstn'>?)
“The moon rose above the river” (en) ='lgc'><='lgc'>='lgc'>--> “upward behind the onstreaming it mooned” (Tlon, a ="trms">language by Borges with no nouns, only ="trms">verbs)

(in old ="nms">Iran, there is a ="trms">measurement of time based on sa'd سعد and nahs نحس, the time of benevolent spirits and so on. the ="trms">sensuous time, ="trms">measurement is ="trms">affect)


knowl="trms"nttrm="knowledge,Knowledge">edge industry or “="trms">scientific factory”

how academic labor was implicated in capita="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list ="trms">systems and contemporary forms of knowl="trms"nttrm="knowledge,Knowledge">edge/power

“ruse” (hile حیله, makr مکر, neyrang نیرنگ) ='lgc'>='lgc'>--> my tool in work on ="nms">ajayeb='qstn'>? -//-='lgc'>[مکر زنان ,گربه نره و روباه مکار, minorities as="trms">sociated with this accent='lgc'>: women, ="trms">animals, machines,='lgc'>] ='lgc'>[ruse in Kelile Demne کلیله و دمنه='lgc'>]
ruse='lgc'>: a set of small, mostly unconscious tactics by which workers resist capita="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list ="trms">systems (="trms">writing ="trms">love letters on company's time, factory workers who takes a scrap of fabric home for his ="trms">children to play with, etc.)
="prgrph">-“='lgc'>[h='lgc'>]ow to subvert the laws of the “="trms">scientific factory” through gift-giving, solidarity, and free exchange even when bosses and colleagues will not turn a blind eye” (="ppl">de Certeau)

(how to='qstn'>?) collectively ="trms">crafting critiques, commitments, ="trms">stories, and actions (in the ="trms">density and com="trms">position of ="nms">ajayeb's atmospheres)
="prgrph">-feeling out their “rhythms, valences, moods, sensations, tempos” (="ppl">="ppl">Stewart)
="prgrph">-“real and virtual ="trms">worlds, future and ="trms">past ="trms">worlds, ="trms">fictional and theoretical ="trms">worlds, always happening and happening and happening” (="ppl">="ppl">Kenney)


talking is also thinking


speculative valences (zarfiat ظرفیت) of ="trms">wonder ='lgc'>='lgc'>--> (through ="trms">wonder, which) ="trms">response-abilities are activated (='qstn'>?)

="nms">ajayeb is ="trms">crafted ="trms">responsive ="trms">stories about life ='lgc'>='lgc'>--> ="trms">question of ="trms">responsibility ='lgc'>='lgc'>--> what kind of ="trms">responsibilities are activated in the SF ="trms">worlding (in="trms"nttrm="cluster,club">cluding ="trms"nttrm="already,spread">reading it now) of ="nms">ajayeb='qstn'>?


(work on ="nms">ajayeb is about a practice of ='lgc'>[="trms">writing='lgc'>] ="trms">history as) ='strcls'>*="trms">worlding the ="trms">past='strcls'>*, to take the alterity of the ="trms">past ="trms">seriously and to be moved by textual encounter
="prgrph">-how can we not be subsumed by the sameness of the here-and-now='qstn'>? (collapsing of ="trms">difference into sameness)
(='mywrk'>my work on ="nms">ajayeb is about) learning to tell better ="trms">stories about the ="trms">past='strcls'>*
='strcls'>*="trms">writing ='lgc'>='lgc'>~= (="trms">wonder='lgc'>:) a careful attention to ="trms">differences in the practice of ="trms">worlding the ="trms">past. (="trms">demanding like a cat walking on our keyboard, ="trms">interrupting you ='lgc'>[="ppl">="ppl">Kenney='lgc'>])

(digital ="trms"nttrm="already,spread">reading practices of) ="trms">data mining ='lgc'>=/= ="trms"nttrm="already,spread">reading for the reactions of an implicit ="trms"nttrm="already,spread">reader ='lgc'>='lgc'>--> what the scholar of ="nms">ajayeb (in the medieval) might have felt='qstn'>?


="nms">="nms">ajayebnameh is grounded in the ="trms">history and ="trms">materiality of ="trms">scientific practices='lgc'>:
“="trms">Nature is neither knowable ...nor unknowable ...="trms">Nature is that about which ‘relevant knowl="trms"nttrm="knowledge,Knowledge">edge’ may be produced. If we pay due attention to it, we can learn, discern ="trms">relations, and multiply entities and ratios.” (="ppl">="ppl">Stengers 2011)

eliminativism='lgc'>: the belief that one ="trms">story or one set of practices (usually called rational or ="trms">scientific) can explain ="trms">nature.

a ="trms">materia="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list understanding of ="nms">ajayeb ="trms">demands an ="trms">interpretive adventure of how, with ="trms">matter (in ="ppl">="ppl">Stengersian way), we get sensitivity, life, ="trms">memory, consciousness, passions and thought... ='lgc'>=/= inert or mechanistic notion of ="trms">matter

which ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphors ="trms">stage ="trms">nature as “witty ="trms">agent and actor”='qstn'>?

speculative commitment ='lgc'>='lgc'>--> learn how to relate ="trms">differently ='lgc'>='lgc'>~-> (help us) name what we are doing in new and useful ways='strcls'>**** (="ppl">Verran)
the egg from outside it doesn't seem to be doing anything ='lgc'>='lgc'>--> to give the egg the power to challenge (our) well-defined ="trms">categories
="prgrph">-how can we relate to the egg without breaking it='qstn'>? (="trms">ontological ='lgc'>+ ethical) ='lgc'>='lgc'>--> ='strcls'>*="trms">pragmatism='strcls'>*='lgc'>: an art of consequences, an art of paying attention ='lgc'>=/= the logic of the omelet justifying cracked eggs


="nms">ajayeb is all about the ='strcls'>***="trms">staging of ="trms">nature='strcls'>***
='lgc'>{="ppl">="ppl">Latour:='lgc'>} reductionism offer an enormously ‘useful’ handle to allow ="trms">scientists to insert their ="trms">instrumentarium, their paradigms and produce a long series of practical effects.
(efficient handles ='lgc'>=/= ="trms">staging of ="trms">nature)

we must learn to tell trickster ="trms">stories ='lgc'>{a speculative sense that activates possibilities for thinking, feeling, and knowing within coyote ="trms">nature ='lgc'>=/= a closed conception of “reality itself"='lgc'>} OR ELSE we will end up settling for a rather vague version of what physics claim to be reality ='lgc'>[='lgc'>='lgc'>~= a ="trms">generalized (='lgc'>==> irrelevant='qstn'>?) version of a ="trms">specific form of ="trms">authoritative knowl="trms"nttrm="knowledge,Knowledge">edge ='lgc'>='lgc'>--> that which “simplifies away our ="trms">world in terms of idea="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list judgments about what would ultimately ="trms">matter and what does not” (, ="ppl">="ppl">Stengers)='lgc'>] ='lgc'>='lgc'>='lgc'>--='lgc'>--> (who has ='qstn'>?) the power to explain, (who/what decides what kind is ='qstn'>?) relevant knowl="trms"nttrm="knowledge,Knowledge">edge


='lgc'>[="ppl">="ppl">Stengers='lgc'>] (="trms">wonder has everything to do with ="trms">stories,) ="trms">wonder in="trms">cites ="trms">storytelling
1 ='lgc'>='lgc'>--> importance of ="trms">narratives in our knowl="trms"nttrm="knowledge,Knowledge">edge-making practices
2 ='lgc'>='lgc'>--> politically robust ="trms">narratives (that ="trms">world us ="trms">differently)


="large lg3" stl="font-size:112%"> can the ="trms">ontological be addressed without the ethical='qstn'>?
(feminism's answer is ‘no’) ='lgc'>='lgc'>--> a ="trms">materialism that is immediately ="trms">ontological, ="trms">epistemological, and ethical (='lgc'>=/=='qstn'>? ="ppl">Delanda's ="trms">materialism)

="nms">ajayeb (='lgc'>+ ='mywrk'>my work on it ='qstn'>?) is a ="trms">pragmatic project to fabricate a ="trms">different kind of knowl="trms"nttrm="knowledge,Knowledge">edge assemblage (="ppl">="ppl">Stengers > ="ppl">="ppl">Kenney > ="frds">Sina)
='lgc'>=/= (21st century) logics of capitalism
='lgc'>=/= toxic ="trms">categories of ="trms">modernity


i need (to learn) an inviting ="trms">rhetoric

="large lg4" stl="font-size:112%">
(="ppl">Roughgarden)
(='lgc'>[focus narrowly on='lgc'>] sexual selection ='lgc'>=/=) ="trms">social selection ='lgc'>: “...selection for, and in the context of, the ="trms">social infrastructure of a ="trms">species within which offspring are produced and reared”

co-pa[...]