[...]ical manipulation)
='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


="large lg2" stl="font-size:110%"> 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'>==> (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'><== “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'>==> 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'>==> 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'>--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'>==> ='strcls'>*="trms">literal mastery of nonsense='strcls'>* ='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


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

="large lg4" stl="font-size:112%"> grounded Levy-Bruhl's ="trms">science in the real ='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'>==> 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

="large lg5" stl="font-size:162%"> ="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'>==> ="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'>==> 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

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'>?[...]