[...]ness 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>

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 clss='lgc'>==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 clss='lgc'>==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


<lrg clss="large lg2" stl="font-size:111%"> 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>lrg>

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 clss='lgc'>==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 clss='lgc'>==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>
maintaining distance is a characteristic of the lss="trms">episteme of the French philosophical tradition

<lrg clss="large lg14" stl="font-size:105%"> 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 clss='lgc'>==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>


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.

        ,     ,
‘'’ ‘'’   ‘'’   ‘’

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>

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 clss='lgc'>==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 clss='lgc'>==lgc>>lgc> (help you to) resist the common sense (or less common sense) solutions

<lrg clss="large lg14" stl="font-size:111%">
<lgc clss='lgc'>[lgc>ls clss='strcls'>*ls><lgc clss='lgc'>]lgc>inlss="trms">heriting<lgc clss='lgc'>:lgc> an act that lss="trms">demands thought and commitment, an act that calls for our transformation by the very gift of inlss="trms">heriting <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> lss='mywrk'>my work on lss="nms">ajayeb, you start from lss="nms">ajayeb (better than “coughing”lss='qstn'>?)


Despert in lss="trms"nttrm="already,spread">reading l clss="ppl">Derridl>a through l clss="ppl">l clss="ppl">Harawayl>l> <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> studying the way in which lss="trms">scientists were beginning to lss="trms">respond to their lss="trms">animals lss='and'>& becoming attentive to the lss="trms">animals’ lss="trms">responses in trun

<lgc clss='lgc'>[lgc>lss="frds">Sina <lgc clss='lgc'>+lgc> l clss="ppl">l clss="ppl">Despretl>l> <lgc clss='lgc'>+lgc> l clss="ppl">l clss="ppl">Harawayl>l><lgc clss='lgc'>]lgc> ls clss='strcls'>***ls>to inlss="trms">herit is an act that lss="trms">demands a transformation on the part of the inlss="trms">heritorls clss='strcls'>***ls>

the importance of transforming that which is transmitted to us


thinking from lss="trms">animals
(l clss="ppl">l clss="ppl">Despretl>l> working on) the meaning of ”(starting) from” <lgc clss='lgc'>[lgc>a partir de<lgc clss='lgc'>]lgc>
<lsts clss="lsts lst1">•for philosophers<lgc clss='lgc'>:lgc> to depart from lss="trms">animals, to leave them as quickly as possible and never to return <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> “lss="trms">animal<lgc clss='lgc'> = lgc>text lss='and'>& pretext” <lgc clss='lgc'>:lgc> its function is to provide a reason for going (partir) elsewhere <lgc clss='lgc'>[lgc><lgc clss='lgc'><<lgc clss='lgc'>--lgc>lgc> i have done this<lgc clss='lgc'>]lgc>
lsts>

getting involved <lgc clss='lgc'>--lgc>to<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> martyrdom


lss="trms">author-turned-ethologist <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> classic genres of ethological lss="trms">literature

(a lss="trms">matter of) ls clss='strcls'>*ls>performing through lss="trms">narration the passing lss="trms">obligation that is now minels clss='strcls'>*ls>

(l clss="ppl">l clss="ppl">lss='trgt hghlght 1'href='?q=L'>Latourl>l>ian) ls clss='strcls'>*ls>amateur<lgc clss='lgc'>:lgc> a person who likes and cultivates her tastes and does her best to cultivate a kind of becoming-sensitive to the lss="trms">worldls clss='strcls'>*ls>

in ethology (and in lss="trms">animal lss="trms">sciences) monologues make terrible lss="trms">narratives

<lgc clss='lgc'>[lgc>lss='at'>@lss="frds scrmbld">Femke, lss='at'>@lss="frds scrmbld">Pierre, lss='qstn'>?can we do without<lgc clss='lgc'>]lgc> the philosophical tradition of<lgc clss='lgc'>:lgc> ls clss='strcls'>**ls>searching for traces of ideological and political contaminationls clss='strcls'>**ls> in the work of lss="trms">scientific lss="trms">naturalss="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list (or whatever other field) <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> you (often) find a perfect target for this lss="trms">sort of critique
<lsts clss="lsts lst1">•(pay attention to) what makes a perfect target for your lss="trms">sort of critique (lss='at'>@lss="frds scrmbld">lss='trgt hghlght 1'href='?q=L'>Laura's Jane Fonda, etc.)
lsts>
<lgc clss='lgc'>[lgc>lss="trms">zoological lss="trms">bird:<lgc clss='lgc'>]lgc> lss="trms">sociobiological lss="trms">literature prepares you to accept a certain kind of fact about this lss="trms">bird <lgc clss='lgc'>=/=lgc> Zahavi's babblers however do (altruism lss='and'>& cooperation) in a remarkably more inventive and diversified way and for entirely lss="trms">different reasons that lss="trms">sociobiological lss="trms">birds

lss="trms">anthropocentrism (credit lss="trms">birds with complex intentions, and <lgc clss='lgc'>[lgc>whylss='qstn'>?<lgc clss='lgc'>]lgc> complex intentions always seem human)
to see lss="trms">birds as “dancing” and for fairly complex reasons could only have been a result of the fact that the observers projected lss="trms">onto the lss="trms">animals their own frameworks and experiences


l clss="ppl">l clss="ppl">Despretl>l> observing the lss="trms">birds <lgc clss='lgc'>+lgc> their ethologist <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> the lss="trms">birds made Zahavi lss="trms">interesting

<lrg clss="large lg1" stl="font-size:141%"> (l clss="ppl">l clss="ppl">Despretl>l> discovering that) any theory of relss="trms">presentation was at once partial and totalizing, because it proposed to elucidate the complex work of lss="trms">relations and encounters from the sole standpoint of the human
lrg>
(how l clss="ppl">l clss="ppl">Despretl>l> became) lss="trms">interested in actual practices (with l clss="ppl">l clss="ppl">Stengersl>l> and l clss="ppl">l clss="ppl">lss='trgt hghlght 1'href='?q=L'>Latourl>l>), in the way they lss="trms">articulated lss="trms">questions and lss="trms">responded to lss="trms">questions
lrg>
ls clss='strcls'>****ls>lss="trms">stories that lss="trms">scientists <lgc clss='lgc'>[lgc>and Disney or Hollywood<lgc clss='lgc'>]lgc> develop about lss="trms">animals are also our lss="trms">storiesls clss='strcls'>****ls> <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> these lss="trms">stories transform humans and their lss="trms">animals
<lgc clss='lgc'>--lgc>l clss="ppl">l clss="ppl">Stengersl>l><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> lss="trms">sciences (of the contemporaneity) for which<lgc clss='lgc'>:lgc> ls clss='strcls'>**ls>production of knowllss="trms"nttrm="knowledge,Knowledge">edge<lgc clss='lgc'> = lgc>production of a way of beingls clss='strcls'>**ls> <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> (they do not reveal what lss="trms">animals are, rather) they follow and accompany an act of becoming together <lgc clss='lgc'>:lgc> ls clss='strcls'>*ls>an act of becoming with the lss="trms">stories that we construct concerning themls clss='strcls'>*ls> (good or bad)
<lsts clss="lsts lst1">•lss="trms">birds will have been far more lss="trms">interesting starting from the moment that Zahavi proposed to connect their lss="trms">stories to others <lgc clss='lgc'>[lgc><lgc clss='lgc'><lgc clss='lgc'>~lgc>->lgc> how lss="nms">Cinderella became lss="trms">interesting for me when her lss="trms">stories became connected to other lss="trms">stories <lgc clss='lgc'>=/=lgc> restructure her lss="trms">story to make her fit my contemporary political correctness<lgc clss='lgc'>]lgc>
lsts> <lsts clss="lsts lst1">•sheep will have been far more sophisticated starting from the moment that Thelma Rowell asked them lss="trms">interesting lss="trms">questions
lsts>
ls clss='strcls'>**ls>to ask lss="trms">interesting lss="trms">question<lgc clss='lgc'>:lgc> to create conditions in which sheep <lgc clss='lgc'>[lgc>beings, your subject<lgc clss='lgc'>]lgc> are able to delss="trms">monstrate an lss="trms">interest in these lss="trms">questions

ls clss='strcls'>**ls>lss="trms">interesting research<lgc clss='lgc'>:lgc> looking at the conditions that allow beings to become lss="trms">interesting


<lgc clss='lgc'>{lgc> how lss="trms">scientists made their lss="trms">animals lss="trms">agents<lgc clss='lgc'> = lgc>how lss="trms">scientists created the conditions for certain lss="trms">responses with respect to what was being asked of the lss="trms">animals <lgc clss='lgc'>}lgc><lgc clss='lgc'>--lgc>l clss="ppl">l clss="ppl">Despretl>l><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> how these changing lss="trms">animals ls clss='strcls'>*ls>became realls clss='strcls'>*ls> by way of the very ls clss='strcls'>*ls>test of transformationls clss='strcls'>*ls> that had been proposed to them (<lgc clss='lgc'>~lgc> how they were involved in the “process of verification”) <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> ls clss='strcls'>*ls>to understand the lss="trms">system of truth that was ay the heart of these testsls clss='strcls'>*ls> (<lgc clss='lgc'>=/=lgc> to produce an umpteenth critical analysis of “relss="trms">presentation” lss='at'>@lss="frds scrmbld">Pierre)
<lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> you are under the same constraints as those in whom you had placed your confidence

lss='at'>@lss="frds">Sina<lgc clss='lgc'>:lgc> do not construct knowllss="trms"nttrm="knowledge,Knowledge">edge about your mother behind her back! <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> getting to know what lss="trms">matters (to them, to her) <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> allows transformations to occur
lss="prgrph">-i usually did both (as mentor in lss="nms">apass), construct knowllss="trms"nttrm="knowledge,Knowledge">edge behind people's back <lgc clss='lgc'>[lgc>psychosis<lgc clss='lgc'>]lgc> lss='and'>& getting to know what lss="trms">matters to them <lgc clss='lgc'>[lgc>lss="trms">paranoia<lgc clss='lgc'>]lgc>

(l clss="ppl">l clss="ppl">Despretl>l> discovered) one (unignorable) thing that lss="trms">mattered to lss="trms">scientists was<lgc clss='lgc'>:lgc> how lss="trms">animals take an active part in the knowllss="trms"nttrm="knowledge,Knowledge">edge that is produced about them


(why working on lss="nms">ajayeb lss="trms">bestiary involves becoming lss="trms">interested in lss="trms">sciences<lgc clss='lgc'>:lgc>) you work on lss="trms">animals <lgc clss='lgc'>--lgc>immediately<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> you are marking on lss="trms">scientists

i relss="trms">member the way i anticipated where a pigeon, a cat, spider, or ants, would make a home, a niche, in my lss="trms">childhood house...
the lss="trms">difference between ‘what i lss="trms">imagined’ lss='and'>& ‘where the nest actually appeared’ <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> made the lss="trms">world far more lss="trms">interesting
<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> looking at the perception of lss="trms">animals (when you are lss="trms">child)


inventive and remarkable lss="trms">birds
happiness of sheep
sadness of captive wolves in a park in the lss='trgt hghlght 1'href='?q=L'>Lorraine <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> ls clss='strcls'>*ls>not because they were captive but because captivity had transformed them into stupid and cruel beingsls clss='strcls'>*ls>

<lgc clss='lgc'>[lgc>it is good to be able to say that<lgc clss='lgc'>]lgc> certain lss="trms">scientists not only do “bad lss="trms">science” (which remains a way of keeping distance) but that they do “lss="trms">science badly”


creatures that happened to be lss="trms">animals
creatures that happened to be ghosts
creatures that happened to be ...


(the influence of) Anglo-Saxon lss="trms">animal studies <lgc clss='lgc'>[lgc>on me<lgc clss='lgc'>]lgc>


(in l clss="ppl">l clss="ppl">Despretl>l>ian way) learning to think from lss="trms">love


(the bad) lss="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 lss="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 lss="trms">matter <lgc clss='lgc'><<lgc clss='lgc'>--lgc>lgc>l clss="ppl">l clss="ppl">Despretl>l><lgc clss='lgc'>--lgc> this is where true conversation takes place
lrg>
(a philosophy, or thought) one of<lgc clss='lgc'>:lgc> lss="trms">obligation <lgc clss='lgc'>=/=lgc> distance
(l clss="ppl">l clss="ppl">Stengersl>l><lgc clss='lgc'>:lgc>) lss="trms">obligation <lgc clss='lgc'>=/=lgc> requirements <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc><lgc clss='lgc'>{lgc>ls clss='strcls'>*ls>a distinction that is to be madels clss='strcls'>*ls>, to be created, to be invented, not acknowllss="trms"nttrm="knowledge,Knowledge">edged as allss="trms"nttrm="already,spread">ready manifest in the state of things<lgc clss='lgc'>}lgc>
lss="trms">obligation (is much more lss="trms">demanding than) <lgc clss='lgc'>=/=lgc> lss="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right
(lss="frds">Sina<lgc clss='lgc'>:lgc>) lss="trms">obligation <lgc clss='lgc'>=/=lgc> commitment
<lgc clss='lgc'>[lgc>ls clss='strcls'>*ls><lgc clss='lgc'>]lgc>being lss="trms">obligatet<lgc clss='lgc'> = lgc>agreeing to expose oneself to failss="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 clss='lgc'>{lgc>not all activities arise from lss="trms">obligations<lgc clss='lgc'> = lgc>not all activities put themselves at risk, not all activities make an effort to lss="trms">present themselves politically<lgc clss='lgc'>}lgc>


l clss="ppl">l clss="ppl">Harawayl>l>'s lss="trms">writing lss="trms">technique<lgc clss='lgc'>:lgc> a remedy for inlss="trms">difference and contempt <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> ls clss='strcls'>*ls>becoming attached to the multiple thlss="trms"nttrm="already,spread">reads that make up the fabric of the lss="trms">worldls clss='strcls'>*ls>

(l clss="ppl">l clss="ppl">Despretl>l> lss="trms">obligated to hear) the blacklss="trms">bird sang as if the lss="trms">world itself depended on its song <lgc clss='lgc'>--lgc>and<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc>
ls clss='strcls'>*ls>the importance of things came to dwell in its voicels clss='strcls'>*ls>
ls clss='strcls'>*ls>the blacklss="trms">bird made importance exist in another wayls clss='strcls'>*ls>
ls clss='strcls'>*ls>importance became incorporated in the lss="trms">worldls clss='strcls'>*ls>

and this importance rises like a lss="trms">question <lgc clss='lgc'>[lgc>a lss="trms">question that comes after “what lss="trms">matters for..."<lgc clss='lgc'>]lgc> <lgc clss='lgc'>--lgc>l clss="ppl">l clss="ppl">Despretl>l><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> how can i now lss="trms">write in such a way as to be worthy of what lss="trms">matters, with a similar insistence, for another beinglss='qstn'>? (my lss="trms">question in lss="nms">Cinderella diaries)

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my lss="trms">history (of continuous lss="trms">interest, or what created the next “<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc>”)<lgc clss='lgc'>:lgc>
lss="nms">iran / visual arts <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> germany / lss="trms">lecture and performance <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> research / lss="trms">heritage study <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> case / lss="nms">ajayeb lss="trms">bestiary <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> lss="trms">epistemology / lss="trms">animal <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> lss="trms">science / lss="trms">anthropology

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home funerals put into practice an important dimensino of the lives lived by the deceased <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> participates actiively in the instauration of their existence
lss="prgrph">-instauration<lgc clss='lgc'>:lgc> <lgc clss='lgc'>[lgc>re-lss="trms">storying<lgc clss='lgc'>]lgc> restoring, participating in a transformation that leads to a certain existence<lgc clss='lgc'> = lgc>to more existence, in the case of the deceased<lgc clss='lgc'>:lgc> both a biographical supplement and the accomplishment of an existence in another realm of reality <lgc clss='lgc'>==lgc>Souriau<lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> brilliance of reality (of the dead)<lgc clss='lgc'>:lgc> regards of the existence of the deceased, provided we agree on the lss="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right regime of reality that can be granted to them <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> (envisioning delss="trms">finition of the mode of existence)<lgc clss='lgc'>==lgc>enable<lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> to account for what the deceased do and what they have others do <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> describe how they lss="trms">interfere in the lives of the living <lgc clss='lgc'>--lgc>lss='not'>✕<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> (we avoid the lss="trms">trap of) the tradition that captures and generally freezes the problem, separating the ways of being into two lss="trms">categories<lgc clss='lgc'>:lgc> “physical existence <lgc clss='lgc'>=/=lgc> psychological existence” <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> the deceased<lgc clss='lgc'> = lgc>non-existence, fantasy, belief, lss="trms">hallucinations... (<lgc clss='lgc'><<lgc clss='lgc'>--lgc>lgc> bad for lss="nms">ajayeb)

vigil
the deceased retain thier full relatinoal capacity
the midwives stress that it is important to carry on talking to them, with lss="trms">love, soflty, carefully choosing one's words...
death <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> passage <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> a medico-lss="trms">scientifice time frame in which the living have work to do (<lgc clss='lgc'>=/=lgc> the work of mourning)
body remains vibrant lss="trms">matter <lgc clss='lgc'><<lgc clss='lgc'>==lgc>lgc> lss="trms">communication remains possible

taking care of events through their lss="trms">affects

(l clss="ppl">l clss="ppl">Despretl>l> asks) what do we know about what the body continues to feel and causes the person to feel once it has stopped breathinglss='qstn'>?


death midwives
share the conviction that death is not a lss="trms">matter of all or nothing
<lgc clss='lgc'>[lgc>people<lgc clss='lgc'>]lgc> can still talk to those who remain through lss="trms">memories or thoughts that arise in their lss="trms">presence
signs <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> remain open to the possibility of being understood lss="trms">differently

<lrg clss="large lg18" stl="font-size:125%"> death lss="trms">affects the face muscles in such a way that it produces a post-mortem smile (لبخند شهید) <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> ls clss='strcls'>*ls>smile (that comforts) <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> ‘deceased<lgc clss='lgc'>:lgc> a particularly robust being’ that unifies two ways of being<lgc clss='lgc'>:lgc>
<lstsrd clss="lstsrd">1. he becomes an expressive lss="trms">relational being
lstsrd> <lstsrd clss="lstsrd">2. his body becomes lss="trms">matter for expressions
lstsrd>
midwife <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> a possibility in the sense of “or else, also” (<lgc clss='lgc'>=/=lgc> “either or”), in the valuable grammatical register of conjuctions<lgc clss='lgc'>:lgc> and, and, and...


these expressive modes that require ls clss='strcls'>*ls>only recipientsls clss='strcls'>*ls>, <lgc clss='lgc'>[lgc><lgc clss='lgc'>=/=lgc> explanation<lgc clss='lgc'>:lgc> to give the lss="trms">phenomenon its lss="trms">scientific imprimatur<lgc clss='lgc'>]lgc> they just call for one to take into account
lss="prgrph">-this is tricky if you are in lss="nms">Iran's shia martyrdom culture or in the lss="trms">presense of Western lss="trms">authoritative lss="trms">sensual teacher. can there be a deliberate coexistence <lgc clss='lgc'>[lgc>an additive lss="trms">epistemological engagement <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> ls clss='strcls'>*ls>affirmation of the possibility that multiple and contradictory versions coexistls clss='strcls'>*ls><lgc clss='lgc'>]lgc> of (the current enchanted version<lgc clss='lgc'>:lgc>) لبخند شهید and (the comming disenchanted version<lgc clss='lgc'>:lgc>) secular imprimatur in lss="trms">present lss="nms">iranlss='qstn'>?<lgc clss='lgc'>]lgc>

the dead body is both ls clss='strcls'>*ls>biological lss='and'>& sacredls clss='strcls'>*ls>, object lss='and'>& subject, disenchanted lss='and'>& enchanted

disjunctive and controversial (یا “or else”) <lgc clss='lgc'>--lgc>(replaced by)<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> “and” that challenge medical lss="trms">epistemology (each version “adds” to the current versoin rather than erase it)
<lsts clss="lsts lst1">•the fact that a smile can be a “lss="trms">natural” lss="trms">phenomenon does not prevent him from having wanted to comfort his family
lsts> <lsts clss="lsts lst1">•the “and” introduces a non-polemical challenge (an ls clss='strcls'>*ls>open challengels clss='strcls'>*ls> that opens up to other lss="trms">narratives) in terms of “there is always something else"<lgc clss='lgc'> = lgc>a commitment (that transforms ways of thinking and ways of feeling) <lgc clss='lgc'>[lgc><lgc clss='lgc'>=/=lgc> Holakouee's روشنگری enlightened secularism<lgc clss='lgc'>]lgc>
lsts>
the deceased<lgc clss='lgc'>:lgc>
<lsts clss="lsts lst1">•they invite themselves into dreams
lsts> <lsts clss="lsts lst1">•ls clss='strcls'>****ls>they make lss="trms">presence of lss="trms">presence feltls clss='strcls'>****ls> <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> through stratagem (ruse of genre, lss="trms">skill in devising plans or schemes)
lsts> <lsts clss="lsts lst1">•they play on coincidences <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> (as far as they are connected) anything can be used to make a sign <lgc clss='lgc'><<lgc clss='lgc'>==lgc>lgc> ls clss='strcls'>**ls>they are opportunists of enigmals clss='strcls'>**ls>
lsts> <lsts clss="lsts lst1">•they thwart all attempts to give meaning to the action
lsts> <lsts clss="lsts lst1">•they do have regularity <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> (it is possible to constitute) ls clss='strcls'>*ls>a lss="trms">science of the deceasedls clss='strcls'>*ls> <lgc clss='lgc'>[lgc>that fits them, one that describe them, that can lss="trms">interpret in the sense of guiding a reply to what they want or request<lgc clss='lgc'>]lgc> <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> the deceased have<lgc clss='lgc'>:lgc>
lsts> <lsts clss="lsts lst2">◦an lss="trms">ecology<lgc clss='lgc'>:lgc> milieu is a cruicial issue for them (we sometimes witness real extinction in highly unfavorable niches)
lsts> <lsts clss="lsts lst2">◦an <lgc clss='lgc'>[lgc>ls clss='strcls'>*ls><lgc clss='lgc'>]lgc>ethology<lgc clss='lgc'>:lgc> (a practical lss="trms">science of) ls clss='strcls'>***ls>what beings do and get others to dols clss='strcls'>***ls><lgc clss='lgc'> = lgc>(a practical lss="trms">science of) ls clss='strcls'>**ls>what they are capable of doingls clss='strcls'>**ls> (<lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> the facts that it describes should only be described using the inlss="trms">finitve) <lgc clss='lgc'>[lgc>l clss="ppl">l clss="ppl">Despretl>l> > l clss="ppl">Deleuzl>e > Spinoza <lgc clss='lgc'>=/=lgc> classical ethology<lgc clss='lgc'> = lgc>behavioral biology<lgc clss='lgc'>:lgc> studies primarily lss="trms">specific instincts and invariants<lgc clss='lgc'>]lgc>
lsts>
<lgc clss='lgc'>}lgc><lgc clss='lgc'><<lgc clss='lgc'>--lgc>lgc>l clss="ppl">Deleuzl>e<lgc clss='lgc'>--lgc> <lgc clss='lgc'>[lgc>lss="nms">lss="nms">ajayebnameh عجایب نامه:<lgc clss='lgc'>]lgc> ls clss='strcls'>*ls>a practical lss="trms">science of the manners of beingls clss='strcls'>*ls> lss="trms">interested in what the thing or the lss="trms">animal can do <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> (the lss="trms">bestiary lss="nms">ajayeb's lss="trms">authors) made a kind of register of the powers of the lss="trms">animal (powers of the lss="trms">world) <lgc clss='lgc'>:lgc> an ls clss='strcls'>*ls>alimentary regimels clss='strcls'>*ls> that is about the modes of existence (inlss="trms"nttrm="cluster,club">cluding inanimate things<lgc clss='lgc'>:lgc> the diamond, what can it dolss='qstn'>? what tests is it capablelss='qstn'>? what does it supportlss='qstn'>? we define things by what they can do <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> it opens up forms of experimentation<lgc clss='lgc'> = lgc>my lss="nms">ajayeb, lss="nms">Cinderella diaries, Telegram lss="trms">bestiary, l clss="ppl">l clss="ppl">Despretl>l>'s ethology) <lgc clss='lgc'>[lgc><lgc clss='lgc'>=/=lgc> lss="trms">interested in what is called the lss="trms">animal classification, one will define the lss="trms">animal above all, whenever possible, by its essence (by what it is)<lgc clss='lgc'>]lgc>
<lgc clss='lgc'>--lgc>l clss="ppl">l clss="ppl">lss='trgt hghlght 1'href='?q=L'>Latourl>l><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> reinstituting lss="trms">nature, ls clss='strcls'>*ls>one does not learn from beings turned into zombiesls clss='strcls'>*ls> (deanimated) <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> (ethology is required to) address an lss="trms">animal defined as non-inlss="trms">different<lgc clss='lgc'>:lgc> an lss="trms">animal for which the way it is addressed lss="trms">matters
<lgc clss='lgc'>--lgc>l clss="ppl">l clss="ppl">Despretl>l><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> <lgc clss='lgc'>[lgc>ls clss='strcls'>*ls><lgc clss='lgc'>]lgc>ethology<lgc clss='lgc'>:lgc> a practical lss="trms">science of the modes of lss="trms">interrogating and experimenting with ways of being<lgc clss='lgc'> = lgc>ls clss='strcls'>****ls>a practical lss="trms">science of the modes of attentionls clss='strcls'>****ls> (that are required by the ways of being of those it aims to study)

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working on<lgc clss='lgc'>:lgc>
<lsts clss="lsts lst1">•<lgc clss='lgc'>[lgc>with l clss="ppl">l clss="ppl">Despretl>l> and l clss="ppl">Katiel><lgc clss='lgc'>]lgc> How my “special things” belong also to others, and how in this belonging i can unlearn something about my things, call it lss="trms">heritage
lsts> <lsts clss="lsts lst1">•in my own performances, the proposal that “lss="trms">story” and “medium” do not need to fit... is also why my lss="trms">lectures don't produce similar joinings (for the audience)
lsts>

every lss="trms">phenomena is at the same time experienced, resisted, lss="trms">measured, lss="trms">enunciated, performed, lss="trms">narrated

politics, lss="trms">poetics and lss="trms">affects of lss="trms">finitude

fossil nihilism

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Frankenstein<lgc clss='lgc'>:lgc> an all-purpose modifier to denote lss="trms">technological crimes against lss="trms">nature<lgc clss='lgc'>--lgc>a criminal only after being left alone by his horrified creator
<lgc clss='lgc'>--lgc>l clss="ppl">l clss="ppl">lss='trgt hghlght 1'href='?q=L'>Latourl>l><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> we have failed to care for our own creations <lgc clss='lgc'>:lgc> Frankenstein as a parable for political lss="trms">ecology

to be coextensive with...
to become comlss="trms">positionist<lgc clss='lgc'>:lgc> one that sees the process of human development as a process of becoming ever-more attached to nonhuman lss="trms">natures (<lgc clss='lgc'>=/=lgc> fallen from lss="trms">nature)

lss="trms">story of lss="trms">modernity<lgc clss='lgc'>:lgc>
<lsts clss="lsts lst1">•humankind's emancipation from lss="trms">nature
lsts> <lsts clss="lsts lst1">•ls clss='strcls'>***ls>progress (forward movement of the arrow of time)<lgc clss='lgc'> = lgc>inlss="trms">difference to the lss="trms">pastls clss='strcls'>***ls> <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> “lss="trms">past<lgc clss='lgc'>:lgc> an archaic and dlss="trms"nttrm="danger,stranger">angerous confusion”
lsts> <lsts clss="lsts lst1">•the confidence of being able to lss="trms">differentiate clearly what in the lss="trms">past was still mixed up<lgc clss='lgc'>:lgc> facts lss='and'>& values
lsts>
green politics <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> gloomy asceticism, a terror for trespassing lss="trms">nature, and diffidence toward industry, innovation, lss="trms">technology, and lss="trms">science

lss='mywrk'>my work has been against lss='thdf'>the notion of “lss="trms">nature<lgc clss='lgc'> = lgc>a hierarchical totality”

emancipation <lgc clss='lgc'>=/=lgc> attachment <lgc clss='lgc'>=/=lgc> intimacy

ls clss='strcls'>*ls>environment<lgc clss='lgc'>:lgc> what appeared when unwanted consequences came back to haunt the olss="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riginators of collective lss="trms">modernizing actions
ls clss='strcls'>*ls>environmentalism<lgc clss='lgc'>:lgc> when the unwanted consequences are suddenly considered to be a lss="trms">monstrosity (lss='at'>#apocalyptic) <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> abstain lss='and'>& repent <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> lss="frds scrmbld"nttrm="lss='trgt hghlght 1'href='?q=L'>Leonardo">lss='trgt hghlght 1'href='?q=L'>Leo<lgc clss='lgc'>:lgc>

environmentalss="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list logic<lgc clss='lgc'>:lgc> “precaution<lgc clss='lgc'> = lgc>abstention”

‘global warming’ is an unintended consequence (like anything in earth) <lgc clss='lgc'><<lgc clss='lgc'>--lgc>lgc> lss="trms">narrative of attachment <lgc clss='lgc'>=/=lgc> an scandal, end of the lss="trms">world (<lgc clss='lgc'><<lgc clss='lgc'>--lgc>lgc> apocalyptic lss="trms">narrative of emancipation, lss="trms">modernist myth of mastery)

pristine lss="trms">nature <lgc clss='lgc'>=/=lgc> our lss="trms">nature <lgc clss='lgc'><lgc clss='lgc'>ld>~ld>lgc>=lgc> national park<lgc clss='lgc'>:lgc> a rural ecolss="trms">system complete with post offices, well-tended roads, highly subsidized cows, and handsome villages

(l clss="ppl">l clss="ppl">lss='trgt hghlght 1'href='?q=L'>Latourl>l> giving the lss='thdf'>example of theology<lgc clss='lgc'>:lgc>) ‘mastery <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> attachment’ <lgc clss='lgc'>:lgc> “the christian God gets lss="trms">folded into, involved with, implicated with, and incarnated into his creation.” <lgc clss='lgc'>=/=lgc> a master who is freed from dependents
<lgc clss='lgc'>}lgc><lgc clss='lgc'>--lgc>l clss="ppl">l clss="ppl">lss='trgt hghlght 1'href='?q=L'>Latourl>l><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> dominion means attachment

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<lrg clss="large lg6" stl="font-size:116%"> Mi You

lss="trms">modernization process of European lss="trms">societies <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> secularity <lgc clss='lgc'><lgc clss='lgc'>==lgc>>lgc> “lss="trms">religion<lgc clss='lgc'> = lgc>only one option among other ways of self-fulfilment and human flourishing”

ls clss='strcls'>*ls>self-sufficient humanism has never existed on the same scale before in European lss="trms">societies before the Enlightenmentls clss='strcls'>*ls>

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<lrg clss="large lg18" stl="font-size:120%"> lss='at'>#lss="trms">writing for mini-series lss="trms">bestiaries
inspired by the https://www.inlss="trms">stagram.com/lss="nms">ajayebedidani/
<lstsrd clss="lstsrd">1. https://www.inlss="trms">stagram.com/p/CPYnbZnH2w3/ short episode at night in country X there is a talking apple that speeks in unknown lss="trms">language. character acting, location garden, animation, play with mixed lss="trms">CG architecture
lstsrd> <lstsrd clss="lstsrd">2.
lstsrd>

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borderline lss="trms">animals <lgc clss='lgc'>--lgc>in<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> medieval lss="trms">bestiary

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lrg>
ls clss='strcls'>*ls>alegorical lss="trms">worldls clss='strcls'>*ls> <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> eastern lss="trms">fables <lgc clss='lgc'>+lgc> easter lss='and'>& western lss="trms">animal lore <lgc clss='lgc'>+lgc> christian Physiologus <lgc clss='lgc'>[lgc>not ancient lss="trms">scienceslss='qstn'>?!<lgc clss='lgc'>]lgc> <lgc clss='lgc'><lgc clss='lgc'><lgc clss='lgc'>ld>~ld>lgc>=lgc>>lgc> lss="trms">bestiary

Physiologus, lss="trms">bestiary <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> popular source for sermon lss="trms">writers <lgc clss='lgc'>[lgc><lgc clss='lgc'><<lgc clss='lgc'>--lgc>lgc> relevance for lss="trms">lecture performance<lgc clss='lgc'>]lgc>

<lrg clss="large lg10" stl="font-size:130%">
lss="brkr">
<lgc clss='lgc'>[lgc>email to lss="frds scrmbld">Mona<lgc clss='lgc'>]lgc>
bebin man ye chizi cherto pert sareham kardam. in gharare bere tu catalog alan
ls clss='strcls'>*ls>working title for the lss="trms">lecture at lss="frds scrmbld">Mona's project “Rat Race”<lgc clss='lgc'>:lgc>
The Pray and The Visible <lgc clss='lgc'>--lgc> An lss="trms">animal escape case
ls clss='strcls'>*ls>short description<lgc clss='lgc'>:lgc>
the lss="trms">lecture-performance approaches lss='thdf'>the idea of the lss="trms">animals’ “friendship” in a lss="trms">historical and speculative look at the lss="trms">anthropolss="trms">morphic geography of lss="trms">fables from middle-south Asian lss="trms">bestiary till pettube.com uploads.

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

...political satire
l clss="ppl">Obeyd l clss="ppl">Zakanil>l> - mush o gorbe



some of us are woman, lss="trms">child, lss="trms">animal
(lss="trms">coded as a girl)

(man up! woman up! lss="trms">child up! lss="trms">animal up! etc.)


the lss="trms">world that is claiming me, lss="trms">recruiting me, ...

if you are an lss="nms">iranian lss="trms">child you would know some violences...
endlss="trms"nttrm="danger,stranger">angered being, endlss="trms"nttrm="danger,stranger">angered lss="trms">animal, if you are then you know what is a violent care.
ls clss='strcls'>*ls>leaving unprotectedls clss='strcls'>*ls>


becoming attached, making friends, putting together a family

like other lss="trms">anxious creatures, I can exhibit friendliness (<lgc clss='lgc'>=/=lgc> keeping my stubborn alterity intact. how much space for the utter strangeness we are allowed or able to holdlss='qstn'>?)

an lss="nms">iranian default lss="trms">position


داستانِ dastan-e


lss="trms">according to l clss="ppl">Heideggerl><lgc clss='lgc'>:lgc>
thinking <lgc clss='lgc'><-<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc>lgc> thanking
lss="trms">complaining <lgc clss='lgc'><-<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc>lgc> explaining
(to explain <lgc clss='lgc'>=/=lgc>lss='qstn'>? to thank)
(to lss="trms">complain <lgc clss='lgc'>=/=lgc>lss='qstn'>? to think)
<lgc clss='lgc'>[lgc>explain <lgc clss='lgc'>:lgc> from lss='trgt hghlght 1'href='?q=L'>Latin explainlss='qstn'>? lss='qstn'>?(“I flatten, splss="trms"nttrm="already,spread">read out, make plain or clear, explain”), from ex- lss='qstn'>?(“out”) <lgc clss='lgc'>+lgc> planlss='qstn'>? lss='qstn'>?(“I flatten, make level”), from planus lss='qstn'>?(“level, plain”); see plain and plane.<lgc clss='lgc'>]lgc>


afformations

sexual arousal, and its lss="trms">presence in freindship,
normalcy lss="trms">codes, and institutionalizations of friendship (<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> friendship insures the modeling of all lss="trms">sorts of vital ethical and political dislss="trms">positions)
(lss='at'>#lss="nms">harem)

pro-ject, intro-ject, and ob-ject
the things we introject,

fb

<lrg clss="large lg3" stl="font-size:112%"> good example, bad example, etc.
lrg>
if you “understand” someone you are off friendship
understanding presuposses [...]