11.01.2012

_____ Catatata cata-tonic not C-acacacat

Parnet[that is Clare______reading a quote from W.C. Fields that she applies to Deleuze:   A man who doesn't like animals or children can't be all bad.___ S___he leaves the children aside to ask about Deleuze's relationship to animals. She knows that he does not care for domestic animals, and  she notes that he has quite a bestiary, rather repugnant, in fact -- of ticks, of fleas -- in his writings, and that he and Guattari have developed the animal in their concept of "animal-becomings." So she wonders what his relationship to animals is.

Deleuze is rather slow to respond to this, stating that it's not so much about cats and dogs, or animals as such. He indicates that he is sensitive to something in animals, but what bothers him are familial and familiar, domestic animals. He recalls the "fatal moment" when a child brings a stray cat home with the result that there was always an animal in his house.... What he finds displeasing is that he doesn't like "things that rub" (les frotteurs); and he particularly reproaches dogs for barking, what he calls the very stupidest cry, the shame of the animal kingdom. He says he can better stand (although not for too long) the wolf howling at the moon than barking.
Moreover, he notes that people who really like cats and dogs do not have with them a human

About his bestiary, Deleuze admits his fascination with spiders, ticks and fleas, indicating that even his hatred for certain animals is nourished by his fascination. The first thing that fascinates him, and distinguishes what makes an "animal", is that every animal has an extraordinary, limited world, reacting to very few stimuli (he discusses the restricted world of ticks in some detail), and Deleuze is fascinated by the power of these worlds. Then a second thing that distinguishes an animal is that it also has a territory (Deleuze indicates that with Guattari, he developed a nearly philosophical concept about territory). Constituting a territory is nearly the birth of art: in making a territory, ________________________


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it is not me
rely a matter of defecatory and urinary markings, but also a series of postures (standing/sitting for an animal), a series of colors (that an animal takes on), a song [un chant]. These are the three determinants of art: colors, lines, song --, says Deleuze, art in its pure state.
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Moreover, one must consider behavior in the territory as the domain of property and ownership, territory as "my properties" in the manner of Beckett or Michaux. Doctorre :Deleuze "here" digresses slightly to discuss the occasional need in philosophy to create "mots barbares", barbaric words, even if the word might exist in other languages, some terms that he and Guattari created together. In order to reflect on territory, he and Guattari created
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"deter
ritorialization" (Deleuze says that he has found an English equivalent of "the deterritorialized" in Melville, with "outlandish"). In philosophy, he says, the invention of a barbaric word is sometimes necessary to take account of a new notion: so there would be no territorializa
tion without a vector of leaving the territory, deterritorialization, and there's no leaving the territory, no deterritorialization, without a vector of reterritorialization elsewhere. In animals, these territories are expressed and delimited by an endless emission of signs, reacting to signs (e.g. a spider and its web) and producing signs (e.g. a wolf track or something else), recognized by hunters and trackers in a kind of animal relationship... Mona knows all about Partnership shes on a ship of partners with her hips hanging out
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Here Parnet wonders if there is a connection between this emission of signs, territory, and writing. Deleuze says that they are connected by living an existence "aux aguets", "être aux aguets," always being on the lookout, like an animal, like a writer, a philosopher, never tranquil, always looking back over one's shoulder. One writes for readers, "for" meaning "à l'attention de," toward them, to their attention. But also, one writes for non-readers, that is, "for" meaning "in the place of," as did Artaud in saying he wrote for the illiterate, for idiots, in their place. Deleuze argues that thinking that writing is some tiny little private affair is shameful; rather, writing means throwing oneself into a universal affair, be it a novel or philosophy. Parnet refers parenthetically to Deleuze and Guattari's discussion of Lord Chandos by Hoffmanstahl in A Thousand Plateaus. Deleuze says that writing means pushing the language, the syntax, all the way to a particular limit, a limit that can be a language of silence, or a language of music, or a language that's, for example, a painful wailing (cf. Kafka's Metamorphosis). Deleuze argues that it's not men, but animals, who know how to die, and he returns to cats, how a cat seeks a corner to die in, a territory for death. Thus, the writer pushes language to the limit of the cry, of the chant, and a writer is responsible for writing "for", in the place of, animals who die, even by doing philosophy. Here, he says, one is on the border that separates thought from the non-thought.
relationship, for example, children who have a infantile relationship with animals. What is essential, claims Deleuze, is to have an animal relationship with animals. Deleuze draws his conclusions from watching people walking their dogs down his isolated street, observing them talking to their dogs in a way that he considers "frightening" [effarant]. He reproaches psychoanalysis for turning animal images into mere symbols of family members, as in dream interpretation. Deleuze concludes by asking what relation one should or could have with an animal and speculates that it would be better to have an animal relation (not a human one) with an animal. Even hunters have this kind of relation with their prey.....



 
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Some of the translation texts used here are based on those of Mister Ringo Charlie Stivale and right over here where's ya can read  his  translating summaries of the Abcedairy 

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