[...]omen, the insane, “idiots,” epileptics, and Parisian lss="trms">society's “least favored classes” <lgc clss='lgc'>[lgc><lgc clss='lgc'>-<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc>lgc> lss='gtrw'>go to l clss="ppl">l clss="ppl">Foucaultl>l><lgc clss='lgc'>]lgc>) were kept in lss='trgt hghlght 1'href='?q=L'>La Force prison, a second Bastille, in Paris
<lgc clss='lgc'>=/=lgc> the nuns and devoted female lss="trms">members of the church, who raised special concern when they were “possessed” by unexplained forces of demonic or lss="trms">neurologic olss="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigin


ls clss='strcls'>***ls>(Ulrich Baer > l clss="ppl">Baxstroml><lgc clss='lgc'>:lgc>) Charcot <lgc clss='lgc'>==>lgc> transformation of ls clss='strcls'>*ls>tableau vivantls clss='strcls'>*ls> <lgc clss='lgc'>--lgc>to<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> ls clss='strcls'>*ls>tableau cliniquels clss='strcls'>*ls> <lgc clss='lgc'>:lgc> a hysterical reliving of the olss="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riginal lss="trms">symptom and reframed trauma that attempted to suspend the two temporalities (real <lgc clss='lgc'>+lgc> lss="trms">imagined) in the same imagels clss='strcls'>***ls>
<lgc clss='lgc'>[lgc>lss="frds">Sina <lgc clss='lgc'>==>lgc> <lgc clss='lgc'>--lgc>to<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> ls clss='strcls'>*ls>tableau critiquels clss='strcls'>*ls> <lgc clss='lgc'>:lgc> lss='qstn'>?lss='qstn'>?<lgc clss='lgc'>]lgc>
<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> l clss="ppl">Freudl> and Breuer's efforts (in “reliving” with hypnosis) to isolate the mechanisms of hysteria


Acta Sanctorum <lgc clss='lgc'>[lgc><lgc clss='lgc'>-<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc>lgc> lss='gtrw'>go to l clss="ppl">Attarl>'s tazkirat <lgc clss='lgc'>~lgc> hagiography<lgc clss='lgc'>]lgc>
countless early descriptions of entities speaking through the mouths of girls and of the manifestation of “external signs” in the possessed lss='at'>@lss="frds scrmbld">Bryana

<lrg clss="large lg2" stl="font-size:110%"> (aslss="trms">sociated with) possession<lgc clss='lgc'>:lgc>
<lsts clss="lsts lst1">•anesthesias
lsts> <lsts clss="lsts lst1">•amnesias
lsts> <lsts clss="lsts lst1">•subconscious acts
lsts> <lsts clss="lsts lst1">•lss="trms">somnambulisms
lsts> <lsts clss="lsts lst1">•fixed ideas
lsts> <lsts clss="lsts lst1">•
lsts>
lrg>
ls clss='strcls'>***ls>conceptually arranged lss="trms">abyss between outer and inner states <lgc clss='lgc'>==>lgc> ls clss='strcls'>*ls>lss="trms">literal mastery of nonsensels clss='strcls'>*ls> <lgc clss='lgc'>==>lgc> gaining lss="trms">lss="trms">empirical purchase over forces openly acknowllss="trms"nttrm="knowledge,Knowledge">edged to be invisible and insensible in themselvesls clss='strcls'>***ls>
<lsts clss="lsts lst1">•the exorcists (building upon the lss="trms">techniques of inquisitors and witch-hunters) take on possession acted as the ls clss='strcls'>*ls>bridge across this lss="trms">abyssls clss='strcls'>*ls>
lsts> <lsts clss="lsts lst1">•the lss="trms">neurologists and psychologists draw unknowable forces out of the inner voids via the ls clss='strcls'>*ls>lss="trms">symptomls clss='strcls'>*ls> <lgc clss='lgc'>--lgc>Malinowski<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> witches, spirits, demons acting as middlemen and guids (<lgc clss='lgc'>=/=lgc> explicit target of inquiry) in the field of worker's journey to the dark cornerss of the real
lsts> <lgc clss='lgc'>-<lgc clss='lgc'>-<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc>lgc>lgc> (l clss="ppl">Baxstroml>'s lss="trms">anthropological insight is useful in artistic feedback, for) in lss="nms">apass<lgc clss='lgc'>:lgc> (we use exorcist lss="trms">technique <lgc clss='lgc'>+lgc> clinical lss="trms">symptomology) to bridge across the lss="trms">abyss between the artwork and artist (<lgc clss='lgc'>~lgc> the lss="trms">enunciation and lss="trms">enunciator) <lgc clss='lgc'>--lgc>lss="frds">Sina<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> ‘lss="trms">enunciation is the guide to an lss="trms">enunciator’ lss='at'>#feedback


lss='trgt hghlght 1'href='?q=L'>Levy-Bruhl's haughty binarized “us and them” (his focus on “the primitive” as a lss="trms">category of lss="trms">social analysis and his insistence upon an unbridgeable lss="trms">epistemic gap) <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> darker lss="trms">history of human lss="trms">sciences<lgc clss='lgc'>:lgc> an embarrassing lss="trms">historical curiosity... ls clss='strcls'>*ls>an unsunstainable lss="trms">positionls clss='strcls'>*ls> <lgc clss='lgc'>--lgc>l clss="ppl">Baxstroml><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> lss='trgt hghlght 1'href='?q=L'>Levy-Bruhl lost his lss="trms">position in th canon because the logic of his arguments regarding the forces that shaped the life-lss="trms">worlds of non-western people denied the possibility of a field reselss="trms"nttrm="search">archer's being able to assume the ls clss='strcls'>*ls>point of viewls clss='strcls'>*ls> of the native in the bold manner that Malinowski declared was not only possible but actually the highest aspiration for lss="trms">anthropology <lgc clss='lgc'>[lgc><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> also the aspiration for critical feedbacklss='qstn'>?<lgc clss='lgc'>]lgc>


<lrg clss="large lg1" stl="font-size:114%"> (counterlss="trms">epistemological) lss='trgt hghlght 1'href='?q=L'>Levy-Bruhl <lgc clss='lgc'>=/=lgc> Malinowski <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> (<lgc clss='lgc'>[lgc>ls clss='strcls'>*ls><lgc clss='lgc'>]lgc>feedback<lgc clss='lgc'>:lgc> an art of engagement informed by critical relatedness and) ls clss='strcls'>**ls>lss="trms">anthropological expertise grounded in the careful cultivation of a ls clss='strcls'>*ls>lss="trms">sympathetic knowllss="trms"nttrm="knowledge,Knowledge">edge of the otherls clss='strcls'>*ls> as a way of lss="trms">lss="trms">empirically knowing that otherls clss='strcls'>**ls> <lgc clss='lgc'>:lgc> ls clss='strcls'>*ls>lss="trms">method of lss="trms">sympathetic aslss="trms">sociationls clss='strcls'>*ls>
lrg>
in lss="nms">apass <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> the laboratory of the times located in the person of the reselss="trms"nttrm="search">archer himself

grounded lss='trgt hghlght 1'href='?q=L'>Levy-Bruhl's lss="trms">science in the real <lgc clss='lgc'><==lgc> he rejected a focus on a knowable singular subject in favor of a lss="trms">science based on the ability to detect and lss="trms">interpret the invisible forces that worked to produce a particular “mentality” <lgc clss='lgc'>[lgc>of the artist in the case of bad feedback<lgc clss='lgc'>]lgc>
(lss='trgt hghlght 1'href='?q=L'>Levy-Bruhl's mistake<lgc clss='lgc'>:lgc>) lss="trms">systematic lss="trms">interrogation and illumination of mobile invisible forces that produced beings wholly unlike us <lgc clss='lgc'>=/=lgc><lgc clss='lgc'>{lgc> lss="trms">method of lss="trms">sympathetic aslss="trms">sociation <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> participant observation<lgc clss='lgc'>:lgc> the felicity of evidence produced through the qualitative experiential lss="trms">methodological lss="trms">instruments <lgc clss='lgc'>[lgc><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> comes to define the modes of critical relatedness in lss="nms">apass<lgc clss='lgc'>]lgc>


(since 15th century) investigators <lgc clss='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 clss='lgc'><lgc clss='lgc'>~lgc><lgc clss='lgc'>~lgc><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc>lgc> human lss="trms">sciences


ls clss='strcls'>*ls>we still hunt ghosts, fueled by a desire operationalized in a lss="trms">method of being close enough to something to sense it, because our form of mastery lss="trms">demands a closeness to things unseen, unprovable, indeed ‘nonsensical,’ yet unlss="trms">questionably ‘there’ls clss='strcls'>*ls> -l clss="ppl">Baxstroml>

lrg>lbrkr stl="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................lbrkr>

l clss="ppl">l clss="ppl">Despretl>l> on l clss="ppl">Derridl>a's lss="trms">animal
the act of being seen by an lss="trms">animal <lgc clss='lgc'>==>lgc> l clss="ppl">Derridl>a groups together on the end hand “lss="trms">scientists and philosophers <lgc clss='lgc'>=/=lgc> prophets and lss="trms">poets”
<lgc clss='lgc'>{lgc> l clss="ppl">l clss="ppl">Batesonl>l>, Goodall, Bekoff, Smuts, and many others have met the gaze of the living diverse lss="trms">animals and in lss="trms">response undone an redone themselves lss='and'>& their lss="trms">sciences <lgc clss='lgc'>=/=lgc> l clss="ppl">Derridl>a <lgc clss='lgc'>}lgc><lgc clss='lgc'>--lgc>l clss="ppl">l clss="ppl">Harawayl>l><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> why did l clss="ppl">Derridl>a leave unexamined the practices of lss="trms">communication outside the lss="trms">writing lss="trms">technologies he did know how talk aboutlss='qstn'>? <lgc clss='lgc'>==>lgc> philosopher (speak in the absence of lss="trms">animal) <lgc clss='lgc'>=/=lgc> theoreticians (speak face to face with the lss="trms">animal) <lgc clss='lgc'>=/=lgc> lss="trms">scientists
<lsts clss="lsts lst1">•l clss="ppl">Derridl>a's olss="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riginal lss="trms">positioning<lgc clss='lgc'>:lgc> to speak (starting) from <lgc clss='lgc'>[lgc><lgc clss='lgc'>~lgc> a partir de<lgc clss='lgc'>]lgc> a real lss="trms">animal and not about lss="trms">animality <lgc clss='lgc'>[lgc>being lss="trms">animal<lgc clss='lgc'>]lgc> <lgc clss='lgc'>:lgc> to speak in the lss="trms">animal's lss="trms">presence and not in its absence <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> this <lgc clss='lgc'>[lgc>this way of talking about lss="trms">animal is against his philosophical tradition<lgc clss='lgc'>]lgc> is not particularly olss="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riginal, it is part of the very game of philosophy<lgc clss='lgc'>:lgc> ls clss='strcls'>*ls>to fight with lss="trms">ancestors and contemporaries <lgc clss='lgc'>[lgc><lgc clss='lgc'><lgc clss='lgc'>ld>~ld>lgc>=lgc>lss='qstn'>? recalcitrance تمرد tamarod<lgc clss='lgc'>]lgc> about great and noble ideasls clss='strcls'>*ls> (to denounce inequality and violence)
lsts>
<lrg clss="large lg3" stl="font-size:110%"> maintaining distance is a characteristic of the lss="trms">episteme of the French philosophical tradition
lrg>
the topic of lss="trms">animal in French tradition<lgc clss='lgc'>:lgc>
<lsts clss="lsts lst1">•the lss="trms">animal can be a topic of philosophy if it is called up as a figure of otherness (or a figure of deprivation) <lgc clss='lgc'>[lgc><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> is that why i started to work and think about lss="trms">animal lss="trms">fables after i moved to germanylss='qstn'>? because i became identifiable as deprived otherlss='qstn'>? and lss="trms"nttrm="already,spread">reading about the naming and dlss="trms">enunciation of philosophical violence towards the lss="trms">animal became a proxy for philosophical violence towards myself as a foreignerlss='qstn'>?<lgc clss='lgc'>]lgc>
lsts> <lsts clss="lsts lst1">•lss="trms">animal as ancient lss="trms">ancestor (a search for lss="trms">difference with appeal)
lsts> <lsts clss="lsts lst1">•
lsts> <lgc clss='lgc'>}lgc><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> ls clss='strcls'>**ls>as a figure caught up in theoretical and abstract issuesls clss='strcls'>**ls> (a philosophical lss="trms">animal) <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> animots<lgc clss='lgc'>:lgc> paper lss="trms">animals, abstract inexistent lss="trms">animals
<lgc clss='lgc'>=/=lgc> l clss="ppl">Derridl>a taking up the topic of the lss="trms">animal <lgc clss='lgc'>==>lgc> to oppose a certain humanist hegemony, denouncing philosophical violence towards the lss="trms">animal
<lsts clss="lsts lst1">•l clss="ppl">Derridl>a's rejection of philosophical game par excellence (the game that deals with relss="trms">presentations, framework of relss="trms">presentation)
lsts>


<lrg clss="large lg4" stl="font-size:110%"> lss='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 clss='lgc'>: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 younlss="trms">gest, I give a sixth. Upon the father's death, the sons found themselves quite perplexed<lgc clss='lgc'>:lgc> how to divide their inlss="trms">heritancelss='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 clss='lgc'>: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 inlss="trms">heritance. The sons brought the old camel back with them and divided up the inlss="trms">heritance<lgc clss='lgc'>:lgc> the first then received six camels, the second three and the younlss="trms">gest two. This then left the camel of the old sage, which they could return to his owner.
lrg>
        ,     ,
‘'’ ‘'’   ‘'’   ‘’

this parable reveals particular and essential dimension of all forms of inlss="trms">heritance<lgc clss='lgc'>:lgc>
<lsts clss="lsts lst1">•<lgc clss='lgc'>[lgc>l clss="ppl">l clss="ppl">Despretl>l>:<lgc clss='lgc'>]lgc> they place us in a lss="trms">position of lss="trms">obligation <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> to work out
lsts> <lsts clss="lsts lst1">•<lgc clss='lgc'>[lgc>lss="frds">Sina:<lgc clss='lgc'>]lgc> they had to go to the foreign to figure out their inlss="trms">heritance
lsts>

the sons have to work out the ls clss='strcls'>*ls>lss="trms">position of lss="trms">obligationls clss='strcls'>*ls>

<lrg clss="large lg5" stl="font-size:116%"> ls clss='strcls'>*****ls>inlss="trms">heritance (passed on as something that appears impossible) as such requires you to ls clss='strcls'>*ls>start fromls clss='strcls'>*ls> <lgc clss='lgc'>[lgc><lgc clss='lgc'>=/=lgc> about, concerning, with<lgc clss='lgc'>]lgc> this inlss="trms">heritance
<lsts clss="lsts lst1">•“start from” implies precisely the fact of remaining lss="trms">obligated to that ls clss='strcls'>*ls>fromls clss='strcls'>*ls> which we speak, think, or act <lgc clss='lgc'>[lgc><lgc clss='lgc'>~lgc> learn from lss='and'>& create from events<lgc clss='lgc'>]lgc>
lsts> <lsts clss="lsts lst1">•“being lss="trms">obligated” implies learning to do, speak, act, decide, not about these events, not concerning them, not facing or against them, but from them
lsts> <lgc clss='lgc'>==>lgc> you are bound <lgc clss='lgc'>:lgc> ls clss='strcls'>*ls>you honor the terms of the problemls clss='strcls'>*ls> (such as it is posed along with its contralss="trms">dictions <lgc clss='lgc'>~lgc> fubar)
<lgc clss='lgc'>==>lgc> (help you to) resist the common sense (or less common sense) solutions
lrg>

<lgc clss='lgc'>[lgc>ls clss='strcls'>*ls><lgc clss='lgc'>]lgc>inlss="trms">heriting<lgc clss='lgc'>:lgc> an act that [...]