[...]به کل ”(close analysis of) salient individual cases ==> hidden tendencies visible” [--> and is abused in storytelling]

[in both science and art] seeking to move away from *reliance on metaphysics* to a *reliance on verifiable details* (in their own expressions)


acknowledging satan's unquestioned power <--doubt--> truth-value of statements made by unlearned witnesses


*possession* (confessions of another sort)
confessions that were not ‘procured’ [ritualized torture of the witch trial to generate evidence] but rather ‘volunteered’ and ‘enacted’ (without the aid of inquisitor)
<== individual turmoil (=/= juridical manipulation)
==> medicalization (of the invisible forces) --> (a new mode) *didactic & forensic*

17th century --> a shift in the empirical approach to invisible forces


clinical hysteria --> fascination with a power that (by definition) destabilizes binaries such as inner/outer

@Pierre, apass? #feedback
****symptomology: discovering without learning****
--> physicians in relation to haunted nun, mobilized by attention, considers the deployment of a knowledge in the new and visible form of an appearing [of the other's nonsenses (~ artwork --> the object of feedback: an inconsistent invisible object of inquiry renamed and reimagined by the feedback)]


Charcot [in his storied career of the father of modern neurology] dealing with relations between religious ecstasy, magic, witchcraft, and “nervous disease” <-- great doctor's decision to compile <-- discernible

•weyer --> appealed to people's better nature and reason
•Bourneville --> appealed to an appraisal of history in service of a project on modernity
}--> to demonstrate the precariousness of interpretation & the consequences of ignorance
}--> (errors of) demonologists and exorcists rooted in (what was characterized as) the mistaken conceptualization of their object of investigation

now antiquated *forms of inquiry* --> 16th century's witch-hunting and exorcism of spirits ~/= 19th century's clinical studies of nervous illness <-- conceptual scaffolding of the emergent science (by Charcot and his students) --> *visible effects of primary invisible forces* involved a *long term labor of social interpretation* that required the mutation of old categories and the creation of new ones...
}==> (19th century's new definition of the) witch: misdiagnosed hysterics of the middle ages <--{ susceptibility of women to witchcraft <== “feminine weakness” }

physical signs of witchcraft recorded centuries earlier --> detailed indexing of symptoms such as:
•religious ferver and stigmatization
•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 ==> the word “medicine” (derived from the name Medea: the mother of witchcraft)

•epilepsy --> the sacred disease ([perceived] to result from hostile magic --rethought--> to result in terms of individual physiological disorder)
•hysteria [from the greek “uterus"] --> hold a special place in the moral imaginary

indigent madwoman: in the 17th century nearly 10000 women (destitute women, the insane, “idiots,” epileptics, and Parisian society's “least favored classes” [---> go to Foucault]) were kept in La Force prison, a second Bastille, in Paris
=/= the nuns and devoted female members of the church, who raised special concern when they were “possessed” by unexplained forces of demonic or neurologic origin


***(Ulrich Baer > Baxstrom:) Charcot ==> transformation of *tableau vivant* --to--> *tableau clinique* : a hysterical reliving of the original symptom and reframed trauma that attempted to suspend the two temporalities (real + imagined) in the same image***
[Sina ==> --to--> *tableau critique* : ??]
--> Freud and Breuer's efforts (in “reliving” with hypnosis) to isolate the mechanisms of hysteria


Acta Sanctorum [---> go to Attar's tazkirat ~ hagiography]
countless early descriptions of entities speaking through the mouths of girls and of the manifestation of “external signs” in the possessed @Bryana

(associated with) possession:
•anesthesias
•amnesias
•subconscious acts
•somnambulisms
•fixed ideas
•


***conceptually arranged abyss between outer and inner states ==> *literal mastery of nonsense* ==> gaining empirical purchase over forces openly acknowledged to be invisible and insensible in themselves***
•the exorcists (building upon the techniques of inquisitors and witch-hunters) take on possession acted as the *bridge across this abyss*
•the neurologists and psychologists draw unknowable forces out of the inner voids via the *symptom* --Malinowski--> witches, spirits, demons acting as middlemen and guids (=/= explicit target of inquiry) in the field of worker's journey to the dark cornerss of the real
----> (Baxstrom's anthropological insight is useful in artistic feedback, for) in apass: (we use exorcist technique + clinical symptomology) to bridge across the abyss between the artwork and artist (~ the enunciation and enunciator) --Sina--> ‘enunciation is the guide to an enunciator’ #feedback


Levy-Bruhl's haughty binarized “us and them” (his focus on “the primitive” as a category of social analysis and his insistence upon an unbridgeable epistemic gap) --> darker history of human sciences: an embarrassing historical curiosity... *an unsunstainable position* --Baxstrom--> Levy-Bruhl lost his position in th canon because the logic of his arguments regarding the forces that shaped the life-worlds of non-western people denied the possibility of a field researcher's being able to assume the *point of view* of the native in the bold manner that Malinowski declared was not only possible but actually the highest aspiration for anthropology [--> also the aspiration for critical feedback?]


(counterepistemological) Levy-Bruhl =/= Malinowski --> ([*]feedback: an art of engagement informed by critical relatedness and) **anthropological expertise grounded in the careful cultivation of a *sympathetic knowledge of the other* as a way of empirically knowing that other** : *method of sympathetic association*

in apass --> the laboratory of the times located in the person of the researcher himself

grounded Levy-Bruhl's science in the real <== he rejected a focus on a knowable singular subject in favor of a science based on the ability to detect and interpret the invisible forces that worked to produce a particular “mentality” [of the artist in the case of bad feedback]
(Levy-Bruhl's mistake:) systematic interrogation and illumination of mobile invisible forces that produced beings wholly unlike us =/={ method of sympathetic association --> participant observation: the felicity of evidence produced through the qualitative experiential methodological instruments [--> comes to define the modes of critical relatedness in apass]


(since 15th century) investigators ==> staking one's claim to the real on the mastery of those forces that relentlessly elude a plain direct visibility or sensibility ~~--> human sciences


*we still hunt ghosts, fueled by a desire operationalized in a method of being close enough to something to sense it, because our form of mastery demands a closeness to things unseen, unprovable, indeed ‘nonsensical,’ yet unquestionably ‘there’* -Baxstrom

...................................

Despret on Derrida's animal
the act of being seen by an animal ==> Derrida groups together on the end hand “scientists and philosophers =/= prophets and poets”
{ Bateson, Goodall, Bekoff, Smuts, and many others have met the gaze of the living diverse animals and in response undone an redone themselves & their sciences =/= Derrida }--Haraway--> why did Derrida leave unexamined the practices of communication outside the writing technologies he did know how talk about? ==> philosopher (speak in the absence of animal) =/= theoreticians (speak face to face with the animal) =/= scientists
•Derrida's original positioning: to speak (starting) from [~ a partir de] a real animal and not about animality [being animal] : to speak in the animal's presence and not in its absence --> this [this way of talking about animal is against his philosophical tradition] is not particularly original, it is part of the very game of philosophy: *to fight with ancestors and contemporaries [~[...]