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no t e s introduction 1. Historia Animalium X contains much similar material, however, it is widely accepted that Aristotle was not its author, and it is not considered closely here. See Allan Gotthelf’s introduction to Aristotle, Historia Animalium , vol. 1, bks. I–X, trans. D. M. Balme (Cambridge: Cambridge University Press, 2002), 2. 2. Martin Heidegger, “On the Essence and Concept of Φὐσις in Aristotle ’s Physics B, 1,” trans. Thomas Sheehan, Pathmarks (Cambridge and New York: Cambridge University Press, 1998), 185, hereafter “Phusis.” 3. E.g., at GA I.2 716a6–7; I.22 730b9–23; II.1 734b31–36; II.3 737a17– 30, and II.4 738b20–27. 4. GA I.22 730b14–20. 5. GA IV.2 765b28–76a1; 766a9–12. 6. See GA IV.3 767b3–15. 7. This formulation is elaborated in Gayatri Chakravorty Spivak, “Feminism and Deconstruction, Again: Negotiations,” in Outside in the Teaching Machine (New York: Routledge, 1993). 8. Eve Kosofsky Sedgwick, “Paranoid Reading and Reparative Reading, Or You’re So Paranoid, You Probably Think This Essay Is About You,” in Touching Feeling, 123–51 (Durham, NC: Duke University Press, 2003). 9. I thank Damon Young, in conversation, for the formulation of this idea specifically in terms of the transference. 10. Jacques Derrida, “Autoimmunity: Real and Symbolic Suicides: A Dialogue with Jacques Derrida,” in Giovanna Borradori, Philosophy in a Time of Terror: Dialogues with Jurgen Habermas and Jacques Derrida, trans. Pascale-Anne Brault and Michael Naas, 85–136 (Chicago: University of Chicago Press, 2004). 11. Louis Althusser, Reading Capital, trans. Ben Brewster (London and New York: Verso, 1979), 86. 12. Judith Butler, Bodies That Matter (New York: Routledge, 1993), 39. 13. “It is not during the winter that frequent rain is thought to occur by chance [tuchē] or by coincidence [sumptōmatos], but during the summer , nor frequent heat during the summer, but during the winter. So if these Notes 244 be thought to occur either by coincidence [sumptōmatos] or for the sake of something and if they cannot occur by coincidence [sumptōmatos] or spontaneity [automaton], then they occur for the sake of something. . . . There is, then final cause in things which come to be or exist by nature.” Physics II.8 199a1–7. Translation modified. 14. A passage in De Anima appears to give an account of the relation between nature and sumptōma that is somewhat less oppositional than in the Physics: “An animal must have sensation, if nature does nothing in vain. For all things that exist by nature are for the sake of something, or are things that coincide [sumptōmata] with being for the sake of something.” III.12 434a32– 4. This contrast illustrates quite neatly the traversing of teleology’s interior and exterior characteristic of the feminine symptom. Other occurrences of sumptōma or the related verb sumpiptō in the corpus can be found at Meteorologica I.5 343b and I.7 344b (production of comets is due to a coincidence of meteorological forces); repeatedly in On Prophecy in Sleep, e.g., I.463b1–11 (referring to the coincidental nature of most dreams); in On Respiration V.472b26 (the theory that breath is contingent [sumptōmatos] to life and death is debunked); in Historia Animalium I.16 495a15 and III.2 511b15 it describes certain biological phenomena (ducts leading from eye to brain do or do not coincide; blood happens to flow out of vessels when animals die making it impossible to observe the vessels clearly); at Metaphysics VI.2 1026b13 (the fact that accident is only a name coincides with [sumpiptei] what is said well) and XIV.6 1093b17 (number sometimes coincides with other beautiful attributes, as in the list of opposites, but this is analogical); Nicomachean Ethics IX.10 1171a8 (having too many friends is undesirable since it is a likely coincidence that one would have to share in pleasure with one and sadness with another at the same time); Prior Analytics, I.9 30b4 (if a particular premiss is apodeictic, the conclusion will not be, since no impossibility occurs [adunaton sumpiptei]); Posterior Analytics I.5 74a14; I.12 77b32 (parallel lines do not coincide); Topics, IV.5 126b34–127a1 (immortality isn’t a kind of life, an everlasting kind in a species-genus relation, but rather a coincidental property [sumptōma] or affection [pathos] added to life), also V.2 130a35 and V.5 134b28; Poetics XIV.1453b14 (what sort of incidents [sumptōmatōn] in a narrative strike one as...

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