[...] 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

="large lg2" stl="font-size:110%"> ='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


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)


primitive practices ='lgc'>='lgc'>==> the word “medicine” (derived from the name Medea='lgc'>: the mother of witch="trms">craft)

="large lg1" stl="font-size:113%"> ="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

="large lg10" stl="font-size:114%">
='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'>]

="large lg14" stl="font-size:122%">
(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 ='trgt hghlght 1'href='?q=animal'>animal
the act of being seen by an ='trgt hghlght 1'href='?q=animal'>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 ='trgt hghlght 1'href='?q=animal'>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 ='trgt hghlght 1'href='?q=animal'>animal) ='lgc'>=/= theoreticians (speak face to face with the ='trgt hghlght 1'href='?q=animal'>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 ='trgt hghlght 1'href='?q=animal'>animal and not about ='trgt hghlght 1'href='?q=animal'>animality ='lgc'>[being ='trgt hghlght 1'href='?q=animal'>animal='lgc'>] ='lgc'>: to speak in the ='trgt hghlght 1'href='?q=animal'>animal's ="trms">presence and not in its absence ='lgc'>='lgc'>--> this ='lgc'>[this way of talking about ='trgt hghlght 1'href='?q=animal'>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

the topic of ='trgt hghlght 1'href='?q=animal'>animal in French tradition='lgc'>:
="lsts lst1">•the ='trgt hghlght 1'href='?q=animal'>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 ='trgt hghlght 1'href='?q=animal'>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 ='trgt hghlght 1'href='?q=animal'>animal became a proxy for philosophical violence towards myself as a foreigner='qstn'>?='lgc'>]
="lsts lst1">•='trgt hghlght 1'href='?q=animal'>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 ='trgt hghlght 1'href='?q=animal'>animal) ='lgc'>='lgc'>--> animots='lgc'>: paper ='trgt hghlght 1'href='?q=animal'>animals, abstract inexistent ='trgt hghlght 1'href='?q=animal'>animals
='lgc'>=/= ="ppl">Derrida taking up the topic of the ='trgt hghlght 1'href='?q=animal'>animal ='lgc'>='lgc'>==> to oppose a certain humanist hegemony, denouncing philosophical violence towards the ='trgt hghlght 1'href='?q=animal'>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'>*

="large lg6" stl="font-size:127%"> ='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 ='trgt hghlght 1'href='?q=animal'>animals ='and'>& becoming attentive to the ='trgt hghlght 1'href='?q=animal'>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

="large lg14" stl="font-size:129%">
thinking from ='trgt hghlght 1'href='?q=animal'>animals
(="ppl">="ppl">Despret working on) the meaning of ”(starting) from” ='lgc'>[a partir de='lgc'>]
="lsts lst1">•for philosophers='lgc'>: to depart from ='trgt hghlght 1'href='?q=animal'>animals, to leave them as quickly as possible and never to return ='lgc'>='lgc'>==> “='trgt hghlght 1'href='?q=animal'>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

="large lg3" stl="font-size:111%">
="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'>*

="large lg4" stl="font-size:111%"> in ethology (and in ='trgt hghlght 1'href='?q=animal'>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 remarka[...]