What Animals Teach Us About Politics

In What Animals Teach Us about Politics, Brian Massumi takes up the question of "the animal." By treating the human as animal, he develops a concept of an animal politics. His is not a human politics of the animal, but an integrally animal politics, freed from connotations of the "primitive" state of nature and the accompanying presuppositions about instinct permeating modern thought. Massumi integrates notions marginalized by the dominant currents in evolutionary biology, animal behavior, and philosophy—notions such as play, sympathy, and creativity—into the concept of nature. As he does so, his inquiry necessarily expands, encompassing not only animal behavior but also animal thought and its distance from, or proximity to, those capacities over which human animals claim a monopoly: language and reflexive consciousness. For Massumi, humans and animals exist on a continuum. Understanding that continuum, while accounting for difference, requires a new logic of "mutual inclusion." Massumi finds the conceptual resources for this logic in the work of thinkers including Gregory Bateson, Henri Bergson, Gilbert Simondon, and Raymond Ruyer. This concise book intervenes in Deleuze studies, posthumanism, and animal studies, as well as areas of study as wide-ranging as affect theory, aesthetics, embodied cognition, political theory, process philosophy, the theory of play, and the thought of Alfred North Whitehead.

In Indifference, Naisargi N. Davé examines the complex worlds of animalists and animalism in India. Through ethnographic fieldwork with animal healers, animal activists, farmers, laborers, transporters, and animals themselves, and moving across animal shelters and dairy farms to city streets and abattoirs, Davé shows how human-animal relations often manifest through care and violence. More surprisingly, what Davé also finds animating interspecies relationality in India is an ethic of indifference---that is, an orientation of mutual regard rather than curiosity, love, desire, or animus. For Davé, indifference is a respect for others in their otherness that allows human and nonhuman animals to flourish in immanent encounters. Indifference, then, becomes the basis for an interspecies ethics and a method of care and practice in everyday life. With indifference, Davé describes both a mode of relationality in the world and a scholarly approach: seeking what is possible when we approach ethico-political concepts with indifference rather than commitment or antagonism. Moments of indifference, Davé contends, offer the promise of otherwise worlds.

The author of Straw Dogs, famous for his provocative critiques of scientific hubris and the delusions of progress and humanism, turns his attention to cats—and what they reveal about humans' torturous relationship to the world and to themselves. The history of philosophy has been a predictably tragic or comical succession of palliatives for human disquiet. Thinkers from Spinoza to Berdyaev have pursued the perennial questions of how to be happy, how to be good, how to be loved, and how to live in a world of change and loss. But perhaps we can learn more from cats--the animal that has most captured our imagination--than from the great thinkers of the world. In Feline Philosophy, the philosopher John Gray discovers in cats a way of living that is unburdened by anxiety and self-consciousness, showing how they embody answers to the big questions of love and attachment, mortality, morality, and the Self: Montaigne's house cat, whose un-examined life may have been the one worth living; Meo, the Vietnam War survivor with an unshakable capacity for "fearless joy"; and Colette's Saha, the feline heroine of her subversive short story "The Cat", a parable about the pitfalls of human jealousy. Exploring the nature of cats, and what we can learn from it, Gray offers a profound, thought-provoking meditation on the follies of human exceptionalism and our fundamentally vulnerable and lonely condition. He charts a path toward a life without illusions and delusions, revealing how we can endure both crisis and transformation, and adapt to a changed scene, as cats have always done.

Do our relationships with animals bring us closer to God?

Built upon the principle that divides and elevates humans above other animals, humanism is the cornerstone of a worldview that sanctifies inequality and threatens all animal life. Adorno, Politics, and the Aesthetic Animal analyses this state of affairs and suggests an alternative – a way for humanity to make itself into a new kind of animal. Theodor W. Adorno has been accused of leading critical theory into a blind alley, divorced from practical social and political concerns. In Adorno, Politics, and the Aesthetic Animal, Caleb J. Basnett argues that by placing the problem of the human/animal distinction at the centre of Adorno’s thought, we discover a new Adorno, one whose critique of domination is in dialogue with classic concerns of political thought forged by Aristotle, including questions of humanist political education and the role of art. Through a close reading of primary sources, Basnett identifies the principal conceptual structure entwined with the understanding of human life as antagonistic to other animals, and outlines how forms of aesthetic experience disrupt this problematic concept in favour of a reconceptualization of what we call human. His analysis displaces the centrality of the human and attempts to open up a space for its transformation, both in terms of how humans relate to each other and in how humans relate to other animals.

Philosophy reads humanity against animality, arguing that "man" is man because he is separate from beast. Deftly challenging this position, Kelly Oliver proves that, in fact, it is the animal that teaches us to be human. Through their sex, their habits, and our perception of their purpose, animals show us how not to be them. This kinship plays out in a number of ways. We sacrifice animals to establish human kinship, but without the animal, the bonds of "brotherhood" fall apart. Either kinship with animals is possible or kinship with humans is impossible. Philosophy holds that humans and animals are distinct, but in defending this position, the discipline depends on a discourse that relies on the animal for its very definition of the human. Through these and other examples, Oliver does more than just establish an animal ethics. She transforms ethics by showing how its very origin is dependent upon the animal. Examining for the first time the treatment of the animal in the work of Heidegger, Merleau-Ponty, Derrida, Agamben, Freud, Lacan, and Kristeva, among others, Animal Lessons argues that the animal bites back, thereby reopening the question of the animal for philosophy.

This book explores the interconnections between world politics and non-human nature to overcome the anthropocentric boundaries that characterize the field of international relations. By gathering contributions from various perspectives, ranging from post-humanism and ecological modernization, to new materialism and post-colonialism, it conceptualizes the embeddedness of world politics in non-human nature, and proposes a reorientation of political practice to better address the challenges posed by climate change and the deterioration of the Earth’s ecosystems. The book is divided into two main parts, the first of which addresses new ways of theoretically conceiving the relationship between non-human nature and world politics. In turn, the second presents empirical investigations into specific case studies, including studies on state actors and international organizations and bodies. Given its scope and the new perspectives it shares, this edited volume represents a uniquely valuable contribution to the field.

This book aims at answering pressing issues such as the neo-liberalization of the university, strategical solutions to the contemporary crisis, its multiple definitions and different pedagogical manifestations across disciplines and levels of education. Inspired by bell hooks' "transgressive school" and Haraway's "responsibility", it is an attempt at creating new forms of organizational practices that consequently promote a politics of care for each other. It addresses the challenges and possibilities of teaching students about women and gender by discussing the pedagogical, theoretical and political dimensions of learning and teaching with a three-dimensional perspective. First, it revisits how we can reconfigure a feminist politics of responsibility "able to respond" or engage with contemporary crises. Secondly, it conceptualizes crisis and explains how it is transforming contemporary societies and affecting individual vulnerabilities and institutional structures. And, thirdly, it offers practical cases from different European locations (Spain, Portugal, Austria, United Kingdom and Poland, as well as the complete journey of the Feminist Caravan) in which crisis and responsibility have served to reformulate contemporary feminist pedagogies, altering curriculums, reframing institutions, and affecting the process of teaching and learning