[...]eing<lgc clss='lgc'>:lgc>) “to lss="trms">love"<lgc clss='lgc'> = lgc>"I want you to be”
<lgc clss='lgc'>[lgc>we need to be witnessed:<lgc clss='lgc'>]lgc>
because “we have not made ourselves,” we “stand in need of confirmation. We are strlss="trms"nttrm="danger,stranger">angers; we stand in need of being welcomed”

ls clss='strcls'>*ls>strlss="trms"nttrm="danger,stranger">angers and exchlss="trms"nttrm="danger,stranger">angers (sarraf)


this is an artistic concern with foreign-policy


<lrg clss="large lg2" stl="font-size:110%"> <lgc clss='lgc'>[lgc>l clss="ppl">Arendtl>:<lgc clss='lgc'>]lgc> (in 20th century) shifts in the terms in which we locate the ethics and values of lss="trms">responsibility
citizen <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> refugee
<lgc clss='lgc'>[lgc>lss="trms">demand for clear ethical lss="trms">responsiveness<lgc clss='lgc'>]lgc>
ls clss='strcls'>*ls>citizen<lgc clss='lgc'>:lgc> an entity assumed to occupy the secured lss="trms">interior zones of polity (who generates the lss="trms">affect and discourse of care, concern, lss="trms">responsibility, and lss="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rights;)
ls clss='strcls'>*ls>refugee<lgc clss='lgc'>:lgc> foreign and shifting body with no home base<lgc clss='lgc'>--lgc>has become the exemplary locus for any possible lss="trms">cosmopolitan ethics

you feel like a foreign body until you finally get a job, lss="trms">love, being lss="trms">greeted,
(you may remain foreign until the other claims your body<lgc clss='lgc'>:lgc> the police, the lss="trms">lover, the employer, some microorganism that make you sick, and so on.)
lrg>

(l clss="ppl">Nietzschel>'s view of) the friend as the futurels clss='strcls'>***ls>
l clss="ppl">Holderlinl> asking “Wo aber sind die Freundelss='qstn'>?” (a central lss="trms">complaint of ethical proportions and political consequence), (that they have not come to the place from which the lss="trms">poet is lss="trms">greeting) scattered or not yet in existence <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> lss="trms">nature of future friendship. (is he keeping the friend necessarily remotelss='qstn'>? out of political reachlss='qstn'>? l clss="ppl">Avitall>'s asking, accusing l clss="ppl">Holderlinl> of singularization)
lss="prgrph">-Graeco-Roman model of friendship
lss="prgrph">-(is there a lss="trms">specific lss="nms">Iranian model of friendshiplss='qstn'>? <lgc clss='lgc'>--lgc>lss='qstn'>?<lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> lss="nms">Tarof)
lss="prgrph">-political model of friendship (based on reciprocity)

Greco-Roman <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> Mediterranean lss="trms">World
lss="prgrph">-the “swimming-pool and spa” of the lss="trms">Greeks and Romanslss='qstn'>?
lss="prgrph">-wherein the cultural preferences, ideas and sensitivities of these peoples were dominant
lss="prgrph">-their lss="trms"nttrm="disturban">urbanites and lss="trms">cosmopolitan elites
lss="prgrph">-lss="trms">mutual knowllss="trms"nttrm="knowledge,Knowledge">edge

<lrg clss="large lg1" stl="font-size:129%"> politics of friendship in Kelileo Demne<lgc clss='lgc'>:lgc>
undiscovered treasures...
constantly warning of fall on the alss="trms">symmetry
nonreciprocity
Kelile-o Demne is about lss="trms">communal forms of fragile human existence
a project of (asserted) nonalienation
lss="prgrph">-destinal velocities (the Turtle, the storks, etc.)
lss="trms">fictioning totality of lss="trms">nature, therefore, state
States of security, lss="trms">nature of illusion,
lrg>

lss="trms">finite essence of friendship

(is muslim paradice and general idea of akherat in the way of lss="trms">finitude of friendshiplss='qstn'>? what would friendship for a mojud-e okhravi meanlss='qstn'>?)
octo-paradisic lss="trms">systems



lss="trms">animal husbandry
<lgc clss='lgc'>[lgc>husband<lgc clss='lgc'>:lgc> conserve, husband, economize, economise, spouse, mate,<lgc clss='lgc'>]lgc>
<lgc clss='lgc'>[lgc>husbandry<lgc clss='lgc'>:lgc> the practice of cultivating the land or raising stock<lgc clss='lgc'>]lgc>

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the national geography documentary crew and the editors lss="trms">fabulating a lss="trms">nature lss="trms">story which comes to hang around in my family's lunch table culture. the lss="nms">iranian mother and eating your lss="trms">children lss="trms">story of the lions. the multi lss="trms">species lss="trms">contingencies. my family culturelss="trms">naturally hanged on the lss="trms">story of the lss="trms">wild lss="trms">nature, lss="trms">wildness. what does it mean for my family in their lss="trms">specific temporal location in lss="nms">tehran lss="trms">historylss='qstn'>? the disappearance of Gonjecshk <lgc clss='lgc'>[lgc>Sparrows being replaced by l clss="ppl">l clss="ppl">Starl>l>lings<lgc clss='lgc'>]lgc>, parks <lgc clss='lgc'>[lgc>numerous lss="trms">stories of devastation<lgc clss='lgc'>]lgc>, and the lss="trms">anthropocentric state logic <lgc clss='lgc'>[lgc>condition of the lss="trms">zoos, hostility towards domestic dogs, etc.<lgc clss='lgc'>]lgc>lss='qstn'>?
lss="prgrph">-and as is the case with my family, they are so good at changing the subject, and all i have perhaps tried to performe is the ways we can stay with the subject of discussion around our lunch tables, to stay with this particular lss="trms">story and not that. (althought i have been changing the subject constantly myself...)
lss="prgrph">-the absence (minimum lss="trms">presence) of lss="trms">animal in my family, and the ways the lss="trms">animal lss="trms">story circulate and live there. what is the lss="trms">animal holding in my familylss='qstn'>?
lss="prgrph">-lss="trms">stories or lss="trms">fables that permit lss="trms">wonder, or allow perhaps to approach crows or cats as creatures who could be capable of lss="trms">contingent cooperation or multilss="trms">species companionship. <lgc clss='lgc'>[lgc>i am referring to the video of the lss="trms">wild lss="trms">animal taking care of the baby pet, the popular video in lss="trms">social media that tlss="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riggered the discussion about lss="trms">wild and domesticity during the lunch between my family lss="trms">members. an object that captured the dialectic of desire and disgust in my human family's lss="trms">response to the lss="trms">animal.<lgc clss='lgc'>]lgc><lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> this is what I call lss="trms">cosmology<lgc clss='lgc'>:lgc> beings that depends on their placing within a particular lss="trms">cosmology. lss="trms">cosmology is very much alive <lgc clss='lgc'><lgc clss='lgc'>--lgc>-lgc> <lgc clss='lgc'>[lgc>lss="trms">animals fitting in the visual lss="trms">rhetoric of web-based digital media is itself to be investigated... lss="trms">social lss="trms">relations, lss="trms">social lss="trms">animal, contemporary lss="trms">cosmology<lgc clss='lgc'>]lgc>
lss="prgrph">-the minimum lss="trms">relationship with feral cats, and rats, and pigeons (and their lss="trms">material environment.) and ambiguity towards them. evoking lss="trms">responses of lss="trms">affection, disgust, fear, and inlss="trms">difference.
lss="prgrph">-lss="trms">relationships between people, lss="trms">animals and placels clss='strcls'>****ls> <lgc clss='lgc'>[lgc>a place as complex as lss="nms">Tehran's lss="trms"nttrm="disturban">urban environment with its politics, televised operations, its ‘lss="trms">wilderness,’ and lss="trms">technologically mediated lss="trms">stories and lss="trms">rumors that populate its landscape.<lgc clss='lgc'>]lgc> <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> are we having a lss="trms">Historical changelss='qstn'>? in lss="trms">epistemic principles <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> what is inside and what is outside <lgc clss='lgc'>[lgc>keep in mind the lss="trms">historical moment in lss="nms">iran's political isolation. is this reflecting the exlss="trms">lss="trms"nttrm="cluster,club">clusion of feral lss="trms">animals of everyday lifelss='qstn'>?<lgc clss='lgc'>]lgc>
lss="prgrph">-my family was able to talk lss="trms">differently and find other expressions about violence in the landscape of lss="nms">tehran by applying the lss="trms">animal lss="trms">story (to the head and heart.) <lgc clss='lgc'>[lgc>this is also Kelile o Demneh.<lgc clss='lgc'>]lgc> the video was a heart-breaker. it had a healing moment, and their resistance to its olss="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riginality as a tale of friendship is meaningful, the violence is solid and a-lss="trms">priori to companionship, and it supported the lss="trms">story of kinship instead of friendship. This lss="trms">story also promoted the l clss="ppl">Descartesl>’ lss="trms">beast-machine hypothesis, that the lss="trms">wild-being is devoid of intentions and is like a timepiece with regular motions, that the lss="trms">animal is object and not subject, lss="trms">beast-machine.
lss="prgrph">-my mother's lss="trms">relationship to the lions eating their offspring, octopus eating their mate, or cats licking their genitals and dogs filth scavenging<lgc clss='lgc'>--lgc>polluters of domestic space, cockroaches “belonging” to an stratum below civilized life, the “out of place” and abject owl, lss="trms">species sexual dislss="trms">positions and lss="trms">different coupling, suglss="trms">gest difficulty in an lss="trms">anthropocentric expectation of alterity. lss="trms">animals lss="trms">simultaneously despised and admired <lgc clss='lgc'><lgc clss='lgc'>--lgc>-lgc> lss='thdf'>the idea of eating your (so-called) “lss="trms">loved-one” (not a suitable object for lss="trms">affection) refutes cross-lss="trms">species identification lss="trms">according to lss="trms">anthropocentric standards. <lgc clss='lgc'>[lgc>windows of opportunity for cross-lss="trms">species bonding, domestic-wanna-be-feral lss="trms">story, myth of mental intention and lss="trms">animal flesh, irreducible heterogeneous lss="trms">ontologies and involvement of human-lss="trms">animal in multiple lss="trms">agencies, normal lss="trms">stories of becoming human, <lgc clss='lgc'>]lgc>
lss="prgrph">-which lss="trms">animals are regarded as transgressive and ambiguous in lss="nms">Tehranlss='qstn'>? and which aren'tlss='qstn'>?
lss="prgrph">-resisting any openness to lss='thdf'>the idea of feral lss="trms">animal that was expressed in my family, a meaningful discomfort, actually entails the fear of finding that we are not so lss="trms">different from lss="trms">animals, within the violent landscape of contemporary lss="nms">tehran.
lss="prgrph">-dust. fixation on clearing the dust out

this is one pattern of exchange.

(another lss="trms">interference<lgc clss='lgc'>:lgc>)
ls clss='strcls'>*ls>In Pinocchio we have the excellent cooperation between the cat and the fox, who are forming a cunning and successful participatory alliance to trick Pinocchio<lgc clss='lgc'>:lgc> the hybrid-robot who doesn't understand his own potentialities and wants to be so-called human, the lss="trms">animal-betrayer. the fact that he can be tricked by the cat/fox is what making him human.
<lsts clss="lsts lst1">•and Geppetto, oh my god, (he is Yunnos/Jonahlss='qstn'>?) working on a project inside the fish, colloquial activity and asceticism registered with the fish lss="trms">interiority. Geppetto-pop is refound or savedlss='qstn'>? by the non-truth seeking robot! <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> breaking his self-surlss="trms">veillance as a characterization of pictorial objectivism, a form of moral self-control of lss="trms">natural-philosophical style.
lsts> <lsts clss="lsts lst1">•i rather go with the lss="trms">animal style, the con of Gorb-e nar-e lss='and'>& Rubah-e makar گربه نره و روباه مکار they are opaque and transparent at the same time
lsts> <lsts clss="lsts lst1">•the signifying lss="trms">animal, machine, and human in Pinocchio lss="trms">story is ridiculous!
lsts> <lsts clss="lsts lst1">•towards lss="trms">responding to “opacity” (opacity is complicated philosophical ethical issue regarding lss="trms">animality and humanity) <lgc clss='lgc'><lgc clss='lgc'>--lgc>>lgc> refraction. with opacity what is at stake is our “lss="trms">material understanding of our connection with other lss="trms">animals” (l clss="ppl">l clss="ppl">Marksl>l>, touch 39)
lsts>

(we are talking about) lss="trms">Fables of lss="trms">Animal Subjectivity <lgc clss='lgc'>[lgc>l clss="ppl">l clss="ppl">Kenneyl>l><lgc clss='lgc'>]lgc>

lss="trms">apparatuses of subject formation

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THE prey and THE visible (both are lss="trms">categories of forest life survival lss="trms">stories. also have hig[...]