[...]
='lgc'>}='lgc'>='lgc'>==> growing power of Satan on earth ='lgc'>='lgc'>--> (sign of impending) apocalypse
='lgc'>='lgc'>==> growing fear and great doubt ='lgc'>[='lgc'>='lgc'>--> like today!='lgc'>]
Malleus Maleficarum (on witch="trms">craft, a revolution in early middle ages) ='lgc'>='lgc'>-->
="lstsrd">1. local ="trms">relation between investigative procedures
="lstsrd">2. constitution of evidence
="lstsrd">3. assertion of a fact
='lgc'>='lgc'>--> expertise in ="trms">matters real but invisible
16th century notions of the ="trms">positive element of seeing witches, sorcerers, and Satan himself
God's apparent absence ='strcls'>*in times of great change and strife='strcls'>* ='lgc'>='lgc'>--> an ='strcls'>*="trms">interpretive expertise='strcls'>* over the concrete, secondary manifestation of God's reality (was reassuring) ='lgc'>='lgc'>==> a relief to the pious believer ='lgc'>: “God's embrace of life ='lgc'>=/= devil's embrace of life” ='lgc'>=/= Heretics managed God's absence without that op="trms">position (a luxury to ="trms">imagine such a ="trms">world was denied to most of the people in that period, also denied to the ="trms">modern subject of the secular ="trms">present)
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how does one know who is really hearing the prayers ='lgc'>[of the faithful='lgc'>]='qstn'>?
devil overhearing and ="trms">interfering with even the most intimate ="trms">communications
inquisitor ='lgc'><='lgc'>-- 16th century ="trms">questions of theology (in a ="trms">world where the ="trms">trappings of belief are everywhere but there is no incontrovertibly visible evidence of god's...)
demonologists of the 15th and 16th century were not sure about='lgc'>:
god
man
witch='lgc'>: the ="trms">abyss between god and man='lgc'> = a kind of proof, a reassurance that the evil of the ="trms">world can be explained (through the various iterations of satan's power)
demonologist ='lgc'>='lgc'>--> “God must exist because Satan is ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right in front ot me!”
='strcls'>***desire to believe ='lgc'>=/= (simple) belief='strcls'>***
="lsts lst1">•='lgc'>['desire to believe’ and ‘belief'='lgc'>] were not the same during the time of the witch craze
="lsts lst1">•were not the same in the fast-evolving discourses of the human ="trms">sciences of the 19th century and early 20th century
="lsts lst1">•are not the same today
='at'>@="nms">apass='lgc'>:
="lstsrd">1. the general tendency to remain an artist ='lgc'>~ a myth, an effect, a warrior
="lstsrd">2. to make anomaly the law عمومیت استثنا
hearing the name of the witch ='lgc'>='lgc'>--> subject to stict verification
demonologists and inquisitors at this time desired proof ='lgc'><='lgc'>-- viral proliferation of the witch came to provide that proof
='strcls'>***="trms">interrogation under torture='lgc'> = an experimental form of knowing in crisis='strcls'>*** ='lgc'>[='at'>#="trms">styles of knowing='lgc'>]
confession ='lgc'>='lgc'>-->='lgc'>{ ='strcls'>*status of witnessing='lgc'> = a form of truth='strcls'>* ='lgc'>}='lgc'>='lgc'>~-> Boyle's New Experiments 1660 revolutionized practical experimental procedures in the laboratory (for gernerations to come...)
="lsts lst1">•experiments such as the trial by water de="trms">monstrates a deep (if not misguided) ='strcls'>*appreciation of cause-and-effect ="trms">relations='strcls'>* relative to the invisible forces at work in the ="trms">natural ="trms">world (='lgc'>=/= in="trms">difference to the truth, retreat into superstition) ='lgc'>='lgc'>='lgc'>~=> rendering of such procedures in expressive works of ='strcls'>*art='strcls'>* (indispensable to nascent proto="trms">science ='lgc'>--today='lgc'>='lgc'>--> an essential element of ="trms">science's ability to express truth)
_='lgc'>+='strcls'>***'`='lgc'>='lgc'>~='lgc'>~/!=-='lgc'>='lgc'>~>
='strcls'>***the logic of gathering evidence='strcls'>***
(fundamental ='thdf'>assumption of ="trms">anthropology='lgc'>:)
='lgc'>[asserted by Levy-Bruhl:='lgc'>] ="trms">ontological ="trms">difference between the nonsensical ="trms">world of “primitives” and the ="trms">science of Western research ='lgc'>='lgc'>==> ='strcls'>*“natives” could not (or would not) produce a “proper” explanation of the forces around them or their own beliefs and motivations in ="trms">relation to these forces='strcls'>* (='lgc'>='lgc'>==> testimony ='lgc'>+ experience became essential tools for ethnographers)
='lgc'>='lgc'>--> ='strcls'>***encounter between rese="trms"nttrm="search">archer and subject='strcls'>*** ='lgc'>[was never that of good faith ="trms">intercultural sharing='lgc'>] ='lgc'>==constituted='lgc'>='lgc'>==> a series of severe tests (by which the rese="trms"nttrm="search">archer could gather necessary ="trms">="trms">empirical evidence in order to make a felicitous truth statement regarding what was “really” at play)
='lgc'>}='lgc'>='lgc'>--> the nonsense to be mastered shifted from the demonic (='lgc'>~ incredible forces at play for the inquisitor ديوى) ='lgc'>--to='lgc'>='lgc'>--> ديوانه the misguided tall tales fo the native
='lgc'>-='lgc'>-='lgc'>='lgc'>-->='lgc'>{this is relevant for artistic research environment, encounter/friction between ="trms">different ="trms">styles of knowing
='at'>#feedback='lgc'>: mastering the nonsense of the other artist-rese="trms"nttrm="search">archer
='at'>@="nms">apass, research ="trms">presentation='lgc'>: misguided tall tales artists tell themselves='lgc'>}
='lgc'>[='at'>#feedback as passion='lgc'>]
="ppl">Avital ='lgc'>='lgc'>--> a passion or experience without mastery, without subjectivity, testimony, as passion, always renders itself vulnerable to doubt
(='lgc'>[='qstn'>?can we think of='lgc'>] artistic feedback as a) ='strcls'>*s="trms">cene of ethnographic encounter='strcls'>* ='lgc'>='lgc'>--> a kind of ='strcls'>*antagonistic trial='strcls'>* (whereby the ghosts and gods of the natives are forced out of the shadows and made concretely apparent to the senses of the ethnographer)
='lgc'>='lgc'>--> (in this context) fieldwork ='lgc'>='lgc'>==> knowl="trms"nttrm="knowledge,Knowledge">edge of hauntings ='lgc'>+ other nonsense that is itself haunted ='lgc'>='lgc'>~-> what gives testimony its power of fact ='lgc'>{='lgc'>--="ppl">Derrida='lgc'>='lgc'>--> if testimony truly resolves as certainty or mere information, it would lose its function as testimony ='lgc'>='lgc'>--> testimony must allow itself to be haunted='lgc'>}='lgc'>='lgc'>--> ='lgc'>[='strcls'>*='lgc'>]testimony='lgc'>: visualization of what cannot normally be seen
='lgc'>[my misunderstanding of ethnography ='lgc'>='lgc'>==> my approach to giving and receiving feedback ='lgc'>='lgc'>--> the workshop i gave ‘little ="trms">fables of practice'='lgc'>] ='strcls'>*(your) ‘fact’ must allow itself to be parasitized by precisely what it ex="trms"nttrm="cluster,club">cludes from its inner depths, of being a ="trms">fable='strcls'>*
the picture of rese="trms"nttrm="search">archer's humanity (='at'>@="frds scrmbld">Sana)='lgc'>:
="lsts lst1">•rese="trms"nttrm="search">archer='lgc'> = detective, examining magistrate دادرس
="lsts lst1">•crime='lgc'> = fact
="lsts lst1">•guilty='lgc'> = ="trms">interlocutor (in reality they guide you into ='lgc'>[often organized='lgc'>] labyrinths)
="lsts lst1">•inquest='lgc'> = strategic operation
='strcls'>**the ="trms">imaginative results of “I witnessing”='strcls'>**
='at'>@="nms">apass ='lgc'>[what we do mainly is='lgc'>] witnessing eachother's works and mode of existence
='lgc'>+ paradoxical necessity of an expressive element
testimony ='lgc'>+ experimental results ='lgc'>+ expert inquisitorial ="trms">interpretation ='lgc'>='lgc'>==> (an early versoin of) ‘case study’ ='lgc'>='lgc'>==> formation of ‘general law’
='strcls'>*inquisitorial strategies='strcls'>* (developed in the human ="trms">sciences from the 19th century onward)='lgc'>: جزء به کل ”(close analysis of) salient individual cases ='lgc'>='lgc'>==> hidden tendencies visible” ='lgc'>[='lgc'>='lgc'>--> and is abused in ="trms">storytelling='lgc'>]
='lgc'>[in both ="trms">science and art='lgc'>] seeking to move away from ='strcls'>*reliance on ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysics='strcls'>* to a ='strcls'>*reliance on verifiable details='strcls'>* (in their own expressions)
acknowledging satan's un="trms">questioned power ='lgc'><='lgc'>--doubt='lgc'>='lgc'>--> truth-value of statements made by unlearned witnesses
='strcls'>*possession='strcls'>* (confessions of another ="trms">sort)
confessions that were not ‘procured’ ='lgc'>[ritualized torture of the witch trial to generate evidence='lgc'>] but rather ‘volunteered’ and ‘enacted’ (without the aid of inquisitor)
='lgc'><='lgc'>== individual turmoil (='lgc'>=/= juridical manipulation)
='lgc'>='lgc'>==> medicalization (of the invisible forces) ='lgc'>='lgc'>--> (a new mode) ='strcls'>*didactic ='and'>& forensic='strcls'>*
17th century ='lgc'>='lgc'>--> a shift in the ="trms">="trms">empirical approach to invisible forces
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clinical hysteria ='lgc'>='lgc'>--> fascination with a power that (by de="trms">finition) destabilizes binaries such as inner/outer
='at'>@="frds scrmbld">Pierre, ="nms">apass='qstn'>? ='at'>#feedback
='strcls'>****="trms">symptomology='lgc'>: discovering without learning='strcls'>****
='lgc'>='lgc'>--> physicians in ="trms">relation to haunted nun, mobilized by attention, considers the deployment of a knowl="trms"nttrm="knowledge,Knowledge">edge in the new and visible form of an appearing ='lgc'>[of the other's nonsenses (='lgc'>~ artwork ='lgc'>='lgc'>--> the object of feedback='lgc'>: an inconsistent invisible object of inquiry renamed and re="trms">imagined by the feedback)='lgc'>]
Charcot ='lgc'>[in his storied career of the father of ="trms">modern ="trms">neurology='lgc'>] dealing with ="trms">relations between ="trms">religious ecstasy, magic, witch="trms">craft, and “nervous disease” ='lgc'><='lgc'>-- great doctor's decision to compile ='lgc'><='lgc'>-- discernible
="lsts lst1">•weyer ='lgc'>='lgc'>--> appealed to people's better ="trms">nature and reason
="lsts lst1">•Bourneville ='lgc'>='lgc'>--> appealed to an appraisal of ="trms">history in service of a project on ="trms">modernity
='lgc'>}='lgc'>='lgc'>--> to de="trms">monstrate the precariousness of ="trms">interpretation ='and'>& the consequences of ignorance
='lgc'>}='lgc'>='lgc'>--> (errors of) demonologists and exorcists rooted in (what was characterized as) the mistaken conceptualization of their object of investigation
now antiquated ='strcls'>*forms of inquiry='strcls'>* ='lgc'>='lgc'>--> 16th century's witch-hunting and exorcism of spirits ='lgc'>='lgc'>~/= 19th century's clinical studies of nervous illness ='lgc'><='lgc'>-- conceptual scaf="trms">folding of the emergent ="trms">science (by Charcot and his students) ='lgc'>='lgc'>--> ='strcls'>*visible effects of primary invisible forces='strcls'>* involved a ='strcls'>*long term labor of ="trms">social ="trms">interpretation='strcls'>* that required the mutation of old ="trms">categories and the creation of new ones...
='lgc'>}='lgc'>='lgc'>==> (19th century's new de="trms">finition of the) witch='lgc'>: misdiagnosed hysterics of the middle ages ='lgc'><='lgc'>--='lgc'>{ susceptibility of women to witch="trms">craft ='lgc'><='lgc'>== “feminine weakness” ='lgc'>}
physical signs of witch="trms">craft recorded centuries earlier ='lgc'>='lgc'>--> detailed indexing of ="trms">symptoms such as='lgc'>:
="lsts lst1">•="trms">religious ferver and stigmatization
="lsts lst1">•psychosomatic indicators such as blue edema or swelling with local cyanosis and hypothermia and autographic skin (that would appear intensely red after touch)
="large lg14" stl="font-size:124%">
primitive practices ='lgc'>='lgc'>==> the word “medicine” (derived from the name Medea='lgc'>: the mother of witch="trms">craft)
="lsts lst1">•epilepsy ='lgc'>='lgc'>--> the sacred disease (='lgc'>[perceived='lgc'>] to result from hostile magic ='lgc'>--rethought='lgc'>='lgc'>--> to result in terms of individual physiological disorder)
="lsts lst1">•hysteria ='lgc'>[from the ="trms">greek “uterus"='lgc'>] ='lgc'>='lgc'>--> hold a special place in the moral ="trms">imaginary
indigent madwoman='lgc'>: in the 17th century nearly 10000 women (destitute women, the insane, “idiots,” epileptics, and Parisian ="trms">society's “least favored classes” ='lgc'>[='lgc'>-='lgc'>='lgc'>--> ='gtrw'>go to ="ppl">="ppl">Foucault='lgc'>]) were kept in La Force prison, a second Bastille, in Paris
='lgc'>=/= the nuns and devoted female ="trms">members of the church, who raised special concern when they were “possessed” by unexplained forces of demonic or ="trms">neurologic o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigin
='strcls'>***(Ulrich Baer > ="ppl">Baxstrom='lgc'>:) Charcot ='lgc'>='lgc'>==> transformation of ='strcls'>*tableau vivant='strcls'>* ='lgc'>--to='lgc'>='lgc'>--> ='strcls'>*tableau clinique='strcls'>* ='lgc'>: a hysterical reliving of the o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riginal ="trms">symptom and reframed trauma that attempted to suspend the two temporalities (real ='lgc'>+ ="trms">imagined) in the same image='strcls'>***
='lgc'>[="frds">Sina ='lgc'>='lgc'>==> ='lgc'>--to='lgc'>='lgc'>--> ='strcls'>*tableau critique='strcls'>* ='lgc'>: ='qstn'>?='qstn'>?='lgc'>]
='lgc'>='lgc'>--> ="ppl">Freud and Breuer's efforts (in “reliving” with hypnosis) to isolate the mechanisms of hysteria
Acta Sanctorum ='lgc'>[='lgc'>-='lgc'>='lgc'>--> ='gtrw'>go to ="ppl">Attar's tazkirat ='lgc'>~ hagiography='lgc'>]
countless early descriptions of entities speaking through the mouths of girls and of the manifestation of “external signs” in the possessed ='at'>@="frds scrmbld">Bryana
(as="trms">sociated with) possession='lgc'>:
="lsts lst1">•anesthesias
="lsts lst1">•amnesias
="lsts lst1">•subconscious acts
="lsts lst1">•="trms">somnambulisms
="lsts lst1">•fixed ideas
="lsts lst1">•
='strcls'>***conceptually arranged ="trms">abyss between outer and inner states ='lgc'>='lgc'>==> ='strcls'>*="trms">literal mastery of nonsense='strcls'>* ='lgc'>='lgc'>==> gaining ="trms">="trms">empirical purchase over forces openly acknowl="trms"nttrm="knowledge,Knowledge">edged to be invisible and insensible in themselves='strcls'>***
="lsts lst1">•the exorcists (building upon the ="trms">techniques of inquisitors and witch-hunters) take on possession acted as the ='strcls'>*bridge across this ="trms">abyss='strcls'>*
="lsts lst1">•the ="trms">neurologists and psychologists draw unknowable forces out of the inner voids via the ='strcls'>*="trms">symptom='strcls'>* ='lgc'>--Malinowski='lgc'>='lgc'>--> witches, spirits, demons acting as middlemen and guids (='lgc'>=/= explicit target of inquiry) in the field of worker's journey to the dark cornerss of the real
='lgc'>-='lgc'>-='lgc'>='lgc'>--> (="ppl">Baxstrom's ="trms">anthropological insight is useful in artistic feedback, for) in ="nms">apass='lgc'>: (we use exorcist ="trms">technique ='lgc'>+ clinical ="trms">symptomology) to bridge across the ="trms">abyss between the artwork and artist (='lgc'>~ the ="trms">enunciation and ="trms">enunciator) ='lgc'>--="frds">Sina='lgc'>='lgc'>--> ‘="trms">enunciation is the guide to an ="trms">enunciator’ ='at'>#feedback
Levy-Bruhl's haughty binarized “us and them” (his focus on “the primitive” as a ="trms">category of ="trms">social analysis and his insistence upon an unbridgeable ="trms">epistemic gap) ='lgc'>='lgc'>--> darker ="trms">history of human ="trms">sciences='lgc'>: an embarrassing ="trms">historical curiosity... ='strcls'>*an unsunstainable ="trms">position='strcls'>* ='lgc'>--="ppl">Baxstrom='lgc'>='lgc'>--> Levy-Bruhl lost his ="trms">position in th canon because the logic of his arguments regarding the forces that shaped the life-="trms">worlds of non-western people denied the possibility of a field rese="trms"nttrm="search">archer's being able to assume the ='strcls'>*point of view='strcls'>* of the native in the bold manner that Malinowski declared was not only possible but actually the highest aspiration for ="trms">anthropology ='lgc'>[='lgc'>='lgc'>--> also the aspiration for critical feedback='qstn'>?='lgc'>]
(counter="trms">epistemological) Levy-Bruhl ='lgc'>=/= Malinowski ='lgc'>='lgc'>--> (='lgc'>[='strcls'>*='lgc'>]feedback='lgc'>: an art of engagement informed by critical relatedness and) ='strcls'>**="trms">anthropological expertise grounded in the careful cultivation of a ='strcls'>*="trms">sympathetic knowl="trms"nttrm="knowledge,Knowledge">edge of the other='strcls'>* as a way of ="trms">="trms">empirically knowing that other='strcls'>** ='lgc'>: ='strcls'>*="trms">method of ="trms">sympathetic as="trms">sociation='strcls'>*
in ="nms">apass ='lgc'>='lgc'>--> the laboratory of the times located in the person of the rese="trms"nttrm="search">archer himself
grounded Levy-Bruhl's ="trms">science in the real ='lgc'><='lgc'>== he rejected a focus on a knowable singular subject in favor of a ="trms">science based on the ability to detect and ="trms">interpret the invisible forces that worked to produce a particular “mentality” ='lgc'>[of the artist in the case of bad feedback='lgc'>]
(Levy-Bruhl's mistake='lgc'>:) ="trms">systematic ="trms">interrogation and illumination of mobile invisible forces that produced beings wholly unlike us ='lgc'>=/=='lgc'>{ ="trms">method of ="trms">sympathetic as="trms">sociation ='lgc'>='lgc'>--> participant observation='lgc'>: the felicity of evidence produced through the qualitative experiential ="trms">methodological ="trms">instruments ='lgc'>[='lgc'>='lgc'>--> comes to define the modes of critical relatedness in ="nms">apass='lgc'>]
(since 15th century) investigators ='lgc'>='lgc'>==> staking one's claim to the real on the mastery of those forces that relentlessly elude a plain direct visibility or sensibility ='lgc'>='lgc'>~='lgc'>~='lgc'>='lgc'>--> human ="trms">sciences
='strcls'>*we still hunt ghosts, fueled by a desire operationalized in a ="trms">method of being close enough to something to sense it, because our form of mastery ="trms">demands a closeness to things unseen, unprovable, indeed ‘nonsensical,’ yet un="trms">questionably ‘there’='strcls'>* -="ppl">Baxstrom
="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................
="ppl">="ppl">Despret on ="ppl">Derrida's ="trms">animal
the act of being seen by an ="trms">animal ='lgc'>='lgc'>==> ="ppl">Derrida groups together on the end hand “="trms">scientists and philosophers ='lgc'>=/= prophets and ="trms">poets”
='lgc'>{ ="ppl">="ppl">Bateson, Goodall, Bekoff, Smuts, and many others have met the gaze of the living diverse ="trms">animals and in ="trms">response undone an redone themselves ='and'>& their ="trms">sciences ='lgc'>=/= ="ppl">Derrida ='lgc'>}='lgc'>--="ppl">="ppl">Haraway='lgc'>='lgc'>--> why did ="ppl">Derrida leave unexamined the practices of ="trms">communication outside the ="trms">writing ="trms">technologies he did know how talk about='qstn'>? ='lgc'>='lgc'>==> philosopher (speak in the absence of ="trms">animal) ='lgc'>=/= theoreticians (speak face to face with the ="trms">animal) ='lgc'>=/= ="trms">scientists
="lsts lst1">•="ppl">Derrida's o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riginal ="trms">positioning='lgc'>: to speak (starting) from ='lgc'>[='lgc'>~ a partir de='lgc'>] a real ="trms">animal and not about ="trms">animality ='lgc'>[being ="trms">animal='lgc'>] ='lgc'>: to speak in the ="trms">animal's ="trms">presence and not in its absence ='lgc'>='lgc'>--> this ='lgc'>[this way of talking about ="trms">animal is against his philosophical tradition='lgc'>] is not particularly o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riginal, it is part of the very game of philosophy='lgc'>: ='strcls'>*to fight with ="trms">ancestors and contemporaries ='lgc'>[='lgc'>='lgc'>~=='qstn'>? recalcitrance تمرد tamarod='lgc'>] about great and noble ideas='strcls'>* (to denounce inequality and violence)
maintaining distance is a characteristic of the ="trms">episteme of the French philosophical tradition
="large lg1" stl="font-size:115%">
the topic of ="trms">animal in French tradition='lgc'>:
="lsts lst1">•the ="trms">animal can be a topic of philosophy if it is called up as a figure of otherness (or a figure of deprivation) ='lgc'>[='lgc'>='lgc'>--> is that why i started to work and think about ="trms">animal ="trms">fables after i moved to germany='qstn'>? because i became identifiable as deprived other='qstn'>? and ="trms"nttrm="already,spread">reading about the naming and d="trms">enunciation of philosophical violence towards the ="trms">animal became a proxy for philosophical violence towards myself as a foreigner='qstn'>?='lgc'>]
="lsts lst1">•="trms">animal as ancient ="trms">ancestor (a search for ="trms">difference with appeal)
="lsts lst1">•
='lgc'>}='lgc'>='lgc'>--> ='strcls'>**as a figure caught up in theoretical and abstract issues='strcls'>** (a philosophical ="trms">animal) ='lgc'>='lgc'>--> animots='lgc'>: paper ="trms">animals, abstract inexistent ="trms">animals
='lgc'>=/= ="ppl">Derrida taking up the topic of the ="trms">animal ='lgc'>='lgc'>==> to oppose a certain humanist hegemony, denouncing philosophical violence towards the ="trms">animal
="lsts lst1">•="ppl">Derrida's rejection of philosophical game par excellence (the game that deals with re="trms">presentations, framework of re="trms">presentation)
='heart'>♥ the parable of the twelfth camel
An old man, sensing his impending death, called to his side his three sons, to share with them the little he still owned. He said to them='lgc'>: my sons, I have eleven camels. I bequeath half of them to the oldest, a quarter to the second son, and to you, my youn="trms">gest, I give a sixth. Upon the father's death, the sons found themselves quite perplexed='lgc'>: how to divide their in="trms">heritance='qstn'>? A war over the division of goods seemed inevitable. With no apparent solution, the sons went to a neighbouring village to seek advice from an old sage. The old man thought awhile and then shook his head='lgc'>: I cannot resolve this problem. The only thing I can do for you is to give you my old camel. He is not very obedient and often does as he pleases. I don't know if you can use him but I think he may help you divide your in="trms">heritance. The sons brought the old camel back with them and divided up the in="trms">heritance='lgc'>: the first then received six camels, the second three and the youn="trms">gest two. This then left the camel of the old sage, which they could return to his owner.
, ,
‘'’ ‘'’ ‘'’ ‘’
this parable reveals particular and essential dimension of all forms of in="trms">heritance='lgc'>:
="lsts lst1">•='lgc'>[="ppl">="ppl">Despret:='lgc'>] they place us in a ="trms">position of ="trms">obligation ='lgc'>='lgc'>--> to work out
="lsts lst1">•='lgc'>[="frds">Sina:='lgc'>] they had to go to the foreign to figure out their in="trms">heritance
the sons have to work out the ='strcls'>*="trms">position of ="trms">obligation='strcls'>*
='strcls'>*****in="trms">heritance (passed on as something that appears impossible) as such requires you to ='strcls'>*start from='strcls'>* ='lgc'>[='lgc'>=/= about, concerning, with='lgc'>] this in="trms">heritance
="lsts lst1">•“start from” implies precisely the fact of remaining ="trms">obligated to that ='strcls'>*from='strcls'>* which we speak, think, or act ='lgc'>[='lgc'>~ learn from ='and'>& create from events='lgc'>]
="lsts lst1">•“being ="trms">obligated” implies learning to do, speak, act, decide, not about these events, not concerning them, not facing or against them, but from them
='lgc'>='lgc'>==> you are bound ='lgc'>: ='strcls'>*you honor the terms of the problem='strcls'>* (such as it is posed along with its contra="trms">dictions ='lgc'>~ fubar)
='lgc'>='lgc'>==> (help you to) resist the common sense (or less common sense) solutions
='lgc'>[='strcls'>*='lgc'>]in="trms">heriting='lgc'>: an act that ="trms">demands thought and commitment, an act that calls for our transformation by the very gift of in="trms">heriting ='lgc'>='lgc'>--> ='mywrk'>my work on ="nms">ajayeb, you start from ="nms">ajayeb (better than “coughing”='qstn'>?)
Despert in ="trms"nttrm="already,spread">reading ="ppl">Derrida through ="ppl">="ppl">Haraway ='lgc'>='lgc'>--> studying the way in which ="trms">scientists were beginning to ="trms">respond to their ="trms">animals ='and'>& becoming attentive to the ="trms">animals’ ="trms">responses in trun
='lgc'>[="frds">Sina ='lgc'>+ ="ppl">="ppl">Despret ='lgc'>+ ="ppl">="ppl">Haraway='lgc'>] ='strcls'>***to in="trms">herit is an act that ="trms">demands a transformation on the part of the in="trms">heritor='strcls'>***
the importance of transforming that which is transmitted to us
thinking from ="trms">animals
(="ppl">="ppl">Despret working on) the meaning of ”(starting) from” ='lgc'>[a partir de='lgc'>]
="lsts lst1">•for philosophers='lgc'>: to depart from ="trms">animals, to leave them as quickly as possible and never to return ='lgc'>='lgc'>==> “="trms">animal='lgc'> = text ='and'>& pretext” ='lgc'>: its function is to provide a reason for going (partir) elsewhere ='lgc'>[='lgc'><='lgc'>-- i have done this='lgc'>]
getting involved ='lgc'>--to='lgc'>='lgc'>--> martyrdom
="trms">author-turned-ethologist ='lgc'>='lgc'>--> classic genres of ethological ="trms">literature
(a ="trms">matter of) ='strcls'>*performing through ="trms">narration the passing ="trms">obligation that is now mine='strcls'>*
(="ppl">="ppl">Latourian) ='strcls'>*amateur='lgc'>: a person who likes and cultivates her tastes and does her best to cultivate a kind of becoming-sensitive to the ="trms">world='strcls'>*
in ethology (and in ="trms">animal ="trms">sciences) monologues make terrible ="trms">narratives
='lgc'>[='at'>@="frds scrmbld">Femke, ='at'>@="frds scrmbld">Pierre, ='qstn'>?can we do without='lgc'>] the philosophical tradition of='lgc'>: ='strcls'>**searching for traces of ideological and political contamination='strcls'>** in the work of ="trms">scientific ="trms">natura="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list (or whatever other field) ='lgc'>='lgc'>--> you (often) find a perfect target for this ="trms">sort of critique
="lsts lst1">•(pay attention to) what makes a perfect target for your ="trms">sort of critique (='at'>@="frds scrmbld">Laura's Jane Fonda, etc.)
='lgc'>[="trms">zoological ="trms">bird:='lgc'>] ="trms">sociobiological ="trms">literature prepares you to accept a certain kind of fact about this ="trms">bird ='lgc'>=/= Zahavi's babblers however do (altruism ='and'>& cooperation) in a remarkably more inventive and diversified way and for entirely ="trms">different reasons that ="trms">sociobiological ="trms">birds
="trms">anthropocentrism (credit ="trms">birds with complex intentions, and ='lgc'>[why='qstn'>?='lgc'>] complex intentions always seem human)
to see ="trms">birds as “dancing” and for fairly complex reasons could only have been a result of the fact that the observers projected ="trms">onto the ="trms">animals their own frameworks and experiences
="ppl">="ppl">Despret observing the ="trms">birds ='lgc'>+ their ethologist ='lgc'>='lgc'>--> the ="trms">birds made Zahavi ="trms">interesting
(="ppl">="ppl">Despret discovering that) any theory of re="trms">presentation was at once partial and totalizing, because it proposed to elucidate the complex work of ="trms">relations and encounters from the sole standpoint of the human
(how ="ppl">="ppl">Despret became) ="trms">interested in actual practices (with ="ppl">="ppl">Stengers and ="ppl">="ppl">Latour), in the way they ="trms">articulated ="trms">questions and ="trms">responded to ="trms">questions
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='strcls'>****="trms">stories that ="trms">scientists ='lgc'>[and Disney or Hollywood='lgc'>] develop about ="trms">animals are also our ="trms">stories='strcls'>**** ='lgc'>='lgc'>--> these ="trms">stories transform humans and their ="trms">animals
='lgc'>--="ppl">="ppl">Stengers='lgc'>='lgc'>--> ="trms">sciences (of the contemporaneity) for which='lgc'>: ='strcls'>**production of knowl="trms"nttrm="knowledge,Knowledge">edge='lgc'> = production of a way of being='strcls'>** ='lgc'>='lgc'>==> (they do not reveal what ="trms">animals are, rather) they follow and accompany an act of becoming together ='lgc'>: ='strcls'>*an act of becoming with the ="trms">stories that we construct concerning them='strcls'>* (good or bad)
="lsts lst1">•="trms">birds will have been far more ="trms">interesting starting from the moment that Zahavi proposed to connect their ="trms">stories to others ='lgc'>[='lgc'>='lgc'>~-> how ="nms">Cinderella became ="trms">interesting for me when her ="trms">stories became connected to other ="trms">stories ='lgc'>=/= restructure her ="trms">story to make her fit my contemporary political correctness='lgc'>]
="lsts lst1">•sheep will have been far more sophisticated starting from the moment that Thelma Rowell asked them ="trms">interesting ="trms">questions
='strcls'>**to ask ="trms">interesting ="trms">question='lgc'>: to create conditions in which sheep ='lgc'>[beings, your subject='lgc'>] are able to de="trms">monstrate an ="trms">interest in these ="trms">questions
='strcls'>**="trms">interesting research='lgc'>: looking at the conditions that allow beings to become ="trms">interesting
='lgc'>{ how ="trms">scientists made their ="trms">animals ="trms">agents='lgc'> = how ="trms">scientists created the conditions for certain ="trms">responses with respect to what was being asked of the ="trms">animals ='lgc'>}='lgc'>--="ppl">="ppl">Despret='lgc'>='lgc'>--> how these changing ="trms">animals ='strcls'>*became real='strcls'>* by way of the very ='strcls'>*test of transformation='strcls'>* that had been proposed to them (='lgc'>~ how they were involved in the “process of verification”) ='lgc'>='lgc'>--> ='strcls'>*to understand the ="trms">system of truth that was ay the heart of these tests='strcls'>* (='lgc'>=/= to produce an umpteenth critical analysis of “re="trms">presentation” ='at'>@="frds scrmbld">Pierre)
='lgc'>='lgc'>==> you are under the same constraints as those in whom you had placed your confidence
='at'>@="frds">Sina='lgc'>: do not construct knowl="trms"nttrm="knowledge,Knowledge">edge about your mother behind her back! ='lgc'>='lgc'>--> getting to know what ="trms">matters (to them, to her) ='lgc'>='lgc'>==> allows transformations to occur
="prgrph">-i usually did both (as mentor in ="nms">apass), construct knowl="trms"nttrm="knowledge,Knowledge">edge behind people's back ='lgc'>[psychosis='lgc'>] ='and'>& getting to know what ="trms">matters to them ='lgc'>[="trms">paranoia='lgc'>]
(="ppl">="ppl">Despret discovered) one (unignorable) thing that ="trms">mattered to ="trms">scientists was='lgc'>: how ="trms">animals take an active part in the knowl="trms"nttrm="knowledge,Knowledge">edge that is produced about them
(why working on ="nms">ajayeb ="trms">bestiary involves becoming ="trms">interested in ="trms">sciences='lgc'>:) you work on ="trms">animals ='lgc'>--immediately='lgc'>='lgc'>--> you are marking on ="trms">scientists
i re="trms">member the way i anticipated where a pigeon, a cat, spider, or ants, would make a home, a niche, in my ="trms">childhood house...
the ="trms">difference between ‘what i ="trms">imagined’ ='and'>& ‘where the nest actually appeared’ ='lgc'>='lgc'>==> made the ="trms">world far more ="trms">interesting
='lgc'>='lgc'>--> looking at the perception of ="trms">animals (when you are ="trms">child)
inventive and remarkable ="trms">birds
happiness of sheep
sadness of captive wolves in a park in the Lorraine ='lgc'>='lgc'>--> ='strcls'>*not because they were captive but because captivity had transformed them into stupid and cruel beings='strcls'>*
='lgc'>[it is good to be able to say that='lgc'>] certain ="trms">scientists not only do “bad ="trms">science” (which remains a way of keeping distance) but that they do “="trms">science badly”
creatures that happened to be ="trms">animals
creatures that happened to be ghosts
creatures that happened to be ...
(the influence of) Anglo-Saxon ="trms">animal studies ='lgc'>[on me='lgc'>]
(in ="ppl">="ppl">Despretian way) learning to think from ="trms">love
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(the bad) ="trms">fable of coming out of the closet
there is no closet. there are transformations.
falling from a horse, on a path that no longer leads to Damascus
(the ="trms">story of) Saul does not answer God; he politely asks him to wait two minutes while he comforts his horse. let God wait; other things ="trms">matter ='lgc'><='lgc'>--="ppl">="ppl">Despret='lgc'>-- this is where true conversation takes place
(a philosophy, or thought) one of='lgc'>: ="trms">obligation ='lgc'>=/= distance
(="ppl">="ppl">Stengers='lgc'>:) ="trms">obligation ='lgc'>=/= requirements ='lgc'>='lgc'>-->='lgc'>{='strcls'>*a distinction that is to be made='strcls'>*, to be created, to be invented, not acknowl="trms"nttrm="knowledge,Knowledge">edged as al="trms"nttrm="already,spread">ready manifest in the state of things='lgc'>}
="trms">obligation (is much more ="trms">demanding than) ='lgc'>=/= ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right
(="frds">Sina='lgc'>:) ="trms">obligation ='lgc'>=/= commitment
='lgc'>[='strcls'>*='lgc'>]being ="trms">obligatet='lgc'> = agreeing to expose oneself to fai="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lure, refusing to construct the words of order that would protect oneself from the requirements of the activity
='lgc'>{not all activities arise from ="trms">obligations='lgc'> = not all activities put themselves at risk, not all activities make an effort to ="trms">present themselves politically='lgc'>}
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="ppl">="ppl">Haraway's ="trms">writing ="trms">technique='lgc'>: a remedy for in="trms">difference and contempt ='lgc'>='lgc'>--> ='strcls'>*becoming attached to the multiple th="trms"nttrm="already,spread">reads that make up the fabric of the ="trms">world='strcls'>*
(="ppl">="ppl">Despret ="trms">obligated to hear) the black="trms">bird sang as if the ="trms">world itself depended on its song ='lgc'>--and='lgc'>='lgc'>-->
='strcls'>*the importance of things came to dwell in its voice='strcls'>*
='strcls'>*the black="trms">bird made importance exist in another way='strcls'>*
='strcls'>*importance became incorporated in the ="trms">world='strcls'>*
and this importance rises like a ="trms">question ='lgc'>[a ="trms">question that comes after “what ="trms">matters for..."='lgc'>] ='lgc'>--="ppl">="ppl">Despret='lgc'>='lgc'>--> how can i now ="trms">write in such a way as to be worthy of what ="trms">matters, with a similar insistence, for another being='qstn'>? (my ="trms">question in Cindere[...]