[...]bout='qstn'>? ='lgc'>='lgc'>==> philosopher (speak in the absence of ='trgt hghlght 1'href='?q=animal'>animal) ='lgc'>=/= theoreticians (speak face to face with the ='trgt hghlght 1'href='?q=animal'>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 ='trgt hghlght 1'href='?q=animal'>animal and not about ='trgt hghlght 1'href='?q=animal'>animality ='lgc'>[being ='trgt hghlght 1'href='?q=animal'>animal='lgc'>] ='lgc'>: to speak in the ='trgt hghlght 1'href='?q=animal'>animal's ="trms">presence and not in its absence ='lgc'>='lgc'>--> this ='lgc'>[this way of talking about ='trgt hghlght 1'href='?q=animal'>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 ='trgt hghlght 1'href='?q=animal'>animal in French tradition='lgc'>:
="lsts lst1">•the ='trgt hghlght 1'href='?q=animal'>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 ='trgt hghlght 1'href='?q=animal'>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 ='trgt hghlght 1'href='?q=animal'>animal became a proxy for philosophical violence towards myself as a foreigner='qstn'>?='lgc'>]
="lsts lst1">•='trgt hghlght 1'href='?q=animal'>animal as ancient ="trms">ancestor (a search for ="trms">difference with appeal)
="lsts lst1">•
='lgc'>}='lgc'>='lgc'>--> ='strcls'>**as a figure caught up in theoretical and abstract issues='strcls'>** (a philosophical ='trgt hghlght 1'href='?q=animal'>animal) ='lgc'>='lgc'>--> animots='lgc'>: paper ='trgt hghlght 1'href='?q=animal'>animals, abstract inexistent ='trgt hghlght 1'href='?q=animal'>animals
='lgc'>=/= ="ppl">Derrida taking up the topic of the ='trgt hghlght 1'href='?q=animal'>animal ='lgc'>='lgc'>==> to oppose a certain humanist hegemony, denouncing philosophical violence towards the ='trgt hghlght 1'href='?q=animal'>animal
="lsts lst1">•="ppl">Derrida's rejection of philosophical game par excellence (the game that deals with re="trms">presentations, framework of re="trms">presentation)

="large lg2" stl="font-size:110%">

='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'>: my sons, I have eleven camels. I bequeath half of them to the oldest, a quarter to the second son, and to you, my youn="trms">gest, I give a sixth. Upon the father's death, the sons found themselves quite perplexed='lgc'>: how to divide their in="trms">heritance='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'>: 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 in="trms">heritance. The sons brought the old camel back with them and divided up the in="trms">heritance='lgc'>: the first then received six camels, the second three and the youn="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 in="trms">heritance='lgc'>:
="lsts lst1">•='lgc'>[="ppl">="ppl">Despret:='lgc'>] they place us in a ="trms">position of ="trms">obligation ='lgc'>='lgc'>--> to work out
="lsts lst1">•='lgc'>[="frds">Sina:='lgc'>] they had to go to the foreign to figure out their in="trms">heritance


the sons have to work out the ='strcls'>*="trms">position of ="trms">obligation='strcls'>*

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


='lgc'>[='strcls'>*='lgc'>]in="trms">heriting='lgc'>: an act that ="trms">demands thought and commitment, an act that calls for our transformation by the very gift of in="trms">heriting ='lgc'>='lgc'>--> ='mywrk'>my work on ="nms">ajayeb, you start from ="nms">ajayeb (better than “coughing”='qstn'>?)


Despert in ="trms"nttrm="already,spread">reading ="ppl">Derrida through ="ppl">="ppl">Haraway ='lgc'>='lgc'>--> studying the way in which ="trms">scientists were beginning to ="trms">respond to their ='trgt hghlght 1'href='?q=animal'>animals ='and'>& becoming attentive to the ='trgt hghlght 1'href='?q=animal'>animals’ ="trms">responses in trun

='lgc'>[="frds">Sina ='lgc'>+ ="ppl">="ppl">Despret ='lgc'>+ ="ppl">="ppl">Haraway='lgc'>] ='strcls'>***to in="trms">herit is an act that ="trms">demands a transformation on the part of the in="trms">heritor='strcls'>***

the importance of transforming that which is transmitted to us


thinking from ='trgt hghlght 1'href='?q=animal'>animals
(="ppl">="ppl">Despret working on) the meaning of ”(starting) from” ='lgc'>[a partir de='lgc'>]
="lsts lst1">•for philosophers='lgc'>: to depart from ='trgt hghlght 1'href='?q=animal'>animals, to leave them as quickly as possible and never to return ='lgc'>='lgc'>==> “='trgt hghlght 1'href='?q=animal'>animal='lgc'> = text ='and'>& pretext” ='lgc'>: its function is to provide a reason for going (partir) elsewhere ='lgc'>[='lgc'><='lgc'>-- i have done this='lgc'>]


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


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

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

(="ppl">="ppl">Latourian) ='strcls'>*amateur='lgc'>: a person who likes and cultivates her tastes and does her best to cultivate a kind of becoming-sensitive to the ="trms">world='strcls'>*

in ethology (and in ='trgt hghlght 1'href='?q=animal'>animal ="trms">sciences) monologues make terrible ="trms">narratives

='lgc'>[='at'>@="frds scrmbld">Femke, ='at'>@="frds scrmbld">Pierre, ='qstn'>?can we do without='lgc'>] the philosophical tradition of='lgc'>: ='strcls'>**searching for traces of ideological and political contamination='strcls'>** in the work of ="trms">scientific ="trms">natura="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list (or whatever other field) ='lgc'>='lgc'>--> you (often) find a perfect target for this ="trms">sort of critique
="lsts lst1">•(pay attention to) what makes a perfect target for your ="trms">sort of critique (='at'>@="frds scrmbld">Laura's Jane Fonda, etc.)

='lgc'>[="trms">zoological ="trms">bird:='lgc'>] ="trms">sociobiological ="trms">literature prepares you to accept a certain kind of fact about this ="trms">bird ='lgc'>=/= Zahavi's babblers however do (altruism ='and'>& cooperation) in a remarkably more inventive and diversified way and for entirely ="trms">different reasons that ="trms">sociobiological ="trms">birds

="trms">anthropocentrism (credit ="trms">birds with complex intentions, and ='lgc'>[why='qstn'>?='lgc'>] complex intentions always seem human)
to see ="trms">birds as “dancing” and for fairly complex reasons could only have been a result of the fact that the observers projected ="trms">onto the ='trgt hghlght 1'href='?q=animal'>animals their own frameworks and experiences


="ppl">="ppl">Despret observing the ="trms">birds ='lgc'>+ their ethologist ='lgc'>='lgc'>--> the ="trms">birds made Zahavi ="trms">interesting

(="ppl">="ppl">Despret discovering that) any theory of re="trms">presentation was at once partial and totalizing, because it proposed to elucidate the complex work of ="trms">relations and encounters from the sole standpoint of the human

(how ="ppl">="ppl">Despret became) ="trms">interested in actual practices (with ="ppl">="ppl">Stengers and ="ppl">="ppl">Latour), in the way they ="trms">articulated ="trms">questions and ="trms">responded to ="trms">questions

='strcls'>****="trms">stories that ="trms">scientists ='lgc'>[and Disney or Hollywood='lgc'>] develop about ='trgt hghlght 1'href='?q=animal'>animals are also our ="trms">stories='strcls'>**** ='lgc'>='lgc'>--> these ="trms">stories transform humans and their ='trgt hghlght 1'href='?q=animal'>animals
='lgc'>--="ppl">="ppl">Stengers='lgc'>='lgc'>--> ="trms">sciences (of the contemporaneity) for which='lgc'>: ='strcls'>**production of knowl="trms"nttrm="knowledge,Knowledge">edge='lgc'> = production of a way of being='strcls'>** ='lgc'>='lgc'>==> (they do not reveal what ='trgt hghlght 1'href='?q=animal'>animals are, rather) they follow and accompany an act of becoming together ='lgc'>: ='strcls'>*an act of becoming with the ="trms">stories that we construct concerning them='strcls'>* (good or bad)
="lsts lst1">•="trms">birds will have been far more ="trms">interesting starting from the moment that Zahavi proposed to connect their ="trms">stories to others ='lgc'>[='lgc'>='lgc'>~-> how ="nms">Cinderella became ="trms">interesting for me when her ="trms">stories became connected to other ="trms">stories ='lgc'>=/= restructure her ="trms">story to make her fit my contemporary political correctness='lgc'>]
="lsts lst1">•sheep will have been far more sophisticated starting from the moment that Thelma Rowell asked them ="trms">interesting ="trms">questions

='strcls'>**to ask ="trms">interesting ="trms">question='lgc'>: to create conditions in which sheep ='lgc'>[beings, your subject='lgc'>] are able to de="trms">monstrate an ="trms">interest in these ="trms">questions

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

="large lg6" stl="font-size:108%">
='lgc'>{ how ="trms">scientists made their ='trgt hghlght 1'href='?q=animal'>animals ="trms">agents='lgc'> = how ="trms">scientists created the conditions for certain ="trms">responses with respect to what was being asked of the ='trgt hghlght 1'href='?q=animal'>animals ='lgc'>}='lgc'>--="ppl">="ppl">Despret='lgc'>='lgc'>--> how these changing ='trgt hghlght 1'href='?q=animal'>animals ='strcls'>*became real='strcls'>* by way of the very ='strcls'>*test of transformation='strcls'>* that had been proposed to them (='lgc'>~ how they were involved in the “process of verification”) ='lgc'>='lgc'>--> ='strcls'>*to understand the ="trms">system of truth that was ay the heart of these tests='strcls'>* (='lgc'>=/= to produce an umpteenth critical analysis of “re="trms">presentation” ='at'>@="frds scrmbld">Pierre)
='lgc'>='lgc'>==> you are under the same constraints as those in whom you had placed your confidence

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

(="ppl">="ppl">Despret discovered) one (unignorable) thing that ="trms">mattered to ="trms">scientists was='lgc'>: how ='trgt hghlght 1'href='?q=animal'>animals take an active part in the knowl="trms"nttrm="knowledge,Knowledge">edge that is produced about them


(why working on ="nms">ajayeb ="trms">bestiary involves becoming ="trms">interested in ="trms">sciences='lgc'>:) you work on ='trgt hghlght 1'href='?q=animal'>animals ='lgc'>--immediately='lgc'>='lgc'>--> you are marking on ="trms">scientists

i re="trms">member the way i anticipated where a pigeon, a cat, spider, or ants, would make a home, a niche, in my ="trms">childhood house...
the ="trms">difference between ‘what i ="trms">imagined’ ='and'>& ‘where the nest actually appeared’ ='lgc'>='lgc'>==> made the ="trms">world far more ="trms">interesting
='lgc'>='lgc'>--> looking at the perception of ='trgt hghlght 1'href='?q=animal'>animals (when you are ="trms">child)


inventive and remarkable ="trms">birds
happiness of sheep
sadness of captive wolves in a park in the Lorraine ='lgc'>='lgc'>--> ='strcls'>*not because they were captive but because captivity had transformed them into stupid and cruel beings='strcls'>*

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


creatures that happened to be ='trgt hghlght 1'href='?q=animal'>animals
creatures that happened to be ghosts
creatures that happened to be ...


(the influence of) Anglo-Saxon ='trgt hghlght 1'href='?q=animal'>animal studies ='lgc'>[on me='lgc'>]


(in ="ppl">="ppl">Despretian way) learning to think from ="trms">love


(the bad) ="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 ="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 ="trms">matter ='lgc'><='lgc'>--="ppl">="ppl">Despret='lgc'>-- this is where true conversation takes place

(a philosophy, or thought) one of='lgc'>: ="trms">obligation ='lgc'>=/= distance
(="ppl">="ppl">Stengers='lgc'>:) ="trms">obligation ='lgc'>=/= requirements ='lgc'>='lgc'>-->='lgc'>{='strcls'>*a distinction that is to be made='strcls'>*, to be created, to be invented, not acknowl="trms"nttrm="knowledge,Knowledge">edged as al="trms"nttrm="already,spread">ready manifest in the state of things='lgc'>}
="trms">obligation (is much more ="trms">demanding than) ='lgc'>=/= ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right
(="frds">Sina='lgc'>:) ="trms">obligation ='lgc'>=/= commitment
='lgc'>[='strcls'>*='lgc'>]being ="trms">obligatet='lgc'> = agreeing to expose oneself to fai="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'>{not all activities arise from ="trms">obligations='lgc'> = not all activities put themselves at risk, not all activities make an effort to ="trms">present themselves politically='lgc'>}


="ppl">="ppl">Haraway's ="trms">writing ="trms">technique='lgc'>: a remedy for in="trms">difference and contempt ='lgc'>='lgc'>--> ='strcls'>*becoming attached to the multiple th="trms"nttrm="already,spread">reads that make up the fabric of the ="trms">world='strcls'>*

(="ppl">="ppl">Despret ="trms">obligated to hear) the black="trms">bird sang as if the ="trms">world itself depended on its song ='lgc'>--and='lgc'>='lgc'>-->
='strcls'>*the importance of things came to dwell in its voice='strcls'>*
='strcls'>*the black="trms">bird made importance exist in another way='strcls'>*
='strcls'>*importance became incorporated in the ="trms">world='strcls'>*

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

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

my ="trms">history (of continuous ="trms">interest, or what created the next “='lgc'>='lgc'>-->”)='lgc'>:
="nms">iran / visual arts ='lgc'>='lgc'>--> germany / ="trms">lecture and performance ='lgc'>='lgc'>--> research / ="trms">heritage study ='lgc'>='lgc'>--> case / ="nms">ajayeb ="trms">bestiary ='lgc'>='lgc'>--> ="trms">epistemology / ='trgt hghlght 1'href='?q=animal'>animal ='lgc'>='lgc'>--> ="trms">science / ="trms">anthropology

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

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

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

="large lg3" stl="font-size:112%"> taking care of events through their ="trms">affects

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


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

death ="trms">affects the face muscles in such a way that it produces a post-mortem smile (لبخند شهید) ='lgc'>='lgc'>--> ='strcls'>*smile (that comforts) ='lgc'>='lgc'>==> ‘deceased='lgc'>: a particularly robust being’ that unifies two ways of being='lgc'>:
="lstsrd">1. he becomes an expressive ="trms">relational being
="lstsrd">2. his body becomes ="trms">matter for expressions

="large lg4" stl="font-size:112%"> midwife ='lgc'>='lgc'>==> a possibility in the sense of “or else, also” (='lgc'>=/= “either or”), in the valuable grammatical register of conjuctions='lgc'>: and, and, and...


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

the dead body is both ='strcls'>*biological ='and'>& sacred='strcls'>*, object ='and'>& subject, disenchanted ='and'>& enchanted

disjunctive and controversial (یا “or else”) ='lgc'>--(replaced by)='lgc'>='lgc'>--> “and” that challenge medical ="trms">epistemology (each version “adds” to the current versoin rather than erase it)
="lsts lst1">•the fact that a smile can be a “="trms">natural” ="trms">phenomenon does not prevent him from having wanted to comfort his family
="lsts lst1">•the “and” introduces a non-polemical challenge (an ='strcls'>*open challenge='strcls'>* that opens up to other ="trms">narratives) in terms of “there is always something else"='lgc'> = a commitment (that transforms ways of thinking and ways of feeling) ='lgc'>[='lgc'>=/= Holakouee's روشنگری enlightened secularism='lgc'>]

the deceased='lgc'>:
="lsts lst1">•they invite themselves into dreams
="lsts lst1">•='strcls'>****they make ="trms">presence of ="trms">presence felt='strcls'>**** ='lgc'>='lgc'>--> through stratagem (ruse of genre, ="trms">skill in devising plans or schemes)
="lsts lst1">•they play on coincidences ='lgc'>='lgc'>--> (as far as they are connected) anything can be used to make a sign ='lgc'><='lgc'>== ='strcls'>**they are opportunists of enigma='strcls'>**
="lsts lst1">•they thwart all attempts to give meaning to the action
="lsts lst1">•they do have regularity ='lgc'>='lgc'>==> (it is possible to constitute) ='strcls'>*a ="trms">science of the deceased='strcls'>* ='lgc'>[that fits them, one that describe them, that can ="trms">interpret in the sense of guiding a reply to what they want or request='lgc'>] ='lgc'>='lgc'>--> the deceased have='lgc'>:
="lsts lst2">◦an ="trms">ecology='lgc'>: milieu is a cruicial issue for them (we sometimes witness real extinction in highly unfavorable niches)
="lsts lst2">◦an ='lgc'>[='strcls'>*='lgc'>]ethology='lgc'>: (a practical ="trms">science of) ='strcls'>***what beings do and get others to do='strcls'>***='lgc'> = (a practical ="trms">science of) ='strcls'>**what they are capable of doing='strcls'>** (='lgc'>='lgc'>==> the facts that it describes should only be described using the in="trms">finitve) ='lgc'>[="ppl">="ppl">Despret > ="ppl">Deleuze > Spinoza ='lgc'>=/= classical ethology='lgc'> = behavioral biology='lgc'>: studies primarily ="trms">specific instincts and invariants='lgc'>]

="large lg5" stl="font-size:142%"> ='lgc'>}='lgc'><='lgc'>--="ppl">Deleuze='lgc'>-- ='lgc'>[="nms">="nms">ajayebnameh عجایب نامه:='lgc'>] ='strcls'>*a practical ="trms">science of the manners of being='strcls'>* ="trms">interested in what the thing or the ='trgt hghlght 1'href='?q=animal'>animal can do ='lgc'>='lgc'>--> (the ="trms">bestiary ="nms">ajayeb's ="trms">authors) made a kind of register of the powers of the ='trgt hghlght 1'href='?q=animal'>animal (powers of the ="trms">world) ='lgc'>: an ='strcls'>*alimentary regime='strcls'>* that is about the modes of existence (in="trms"nttrm="cluster,club">cluding inanimate things='lgc'>: the diamond, what can it do='qstn'>? what tests is it capable='qstn'>? what does it support='qstn'>? we define things by what they can do ='lgc'>='lgc'>==> it open[...]