[...]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> 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


<lrg clss="large lg2" stl="font-size:110%"> 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> 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>
maintaining distance is a characteristic of the lss="trms">episteme of the French philosophical tradition

<lrg clss="large lg1" stl="font-size:138%"> 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>


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> 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


<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> “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

<lrg clss="large lg3" stl="font-size:110%"> (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>
lrg>
(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>
<lrg clss="large lg4" stl="font-size:111%"> <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
lrg>
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

(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 clss="large lg5" stl="font-size:112%"> (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 anim[...]