Critical Theory and Animal Liberation (Nature's Meaning)
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Critical Theory and Animal Liberation is the first collection to approach our relationship with other animals from the critical or "left" tradition in political and social thought. Breaking with past treatments that have framed the problem as one of "animal rights," the authors instead depict the exploitation and killing of other animals as a political question of the first order. The contributions highlight connections between our everyday treatment of animals and other forms of social power, mass violence, and domination, from capitalism and patriarchy to genocide, fascism, and ecocide.
Contributors include well-known writers in the field as well as scholars in other areas writing on animals for the first time. Among other things, the authors apply Freud's theory of repression to our relationship to the animal, debunk the "Locavore" movement, expose the sexism of the animal defense movement, and point the way toward a new transformative politics that would encompass the human and animal alike.
To assert itself without fear of reprimand.51 Similarly, as nature revolts within us we engage in acts of brutality normally ascribed to other “vicious” animals who, in reality, would cause us no harm if we simply left them alone. We hear news stories all the time of workers in sites of mechanized violence like slaughterhouses and laboratories having engaged in deliberate acts of extreme violence against animals, such as kicking already sick and injured chickens around like footballs, or beating.
Mizuta Lippit suggests that Freud saw dreams in part as a “regression” or a return to (or of) a lost animality. On the topic of wish fulfillment, Freud asked, “What do geese dream of? Of Maize.”59 Not only does Freud’s question and answer confirm his view that other animals in fact dream, Lippit writes, but it also indicates his belief that in our own dreams we embrace our lost animality. “If, as Freud believes, the origins of dream wishes are revealed in regression, then the recourse to.
Things, which promotes the views of right-wing Catholic priest Richard J. Neuhaus. For example, Thomas Derr,8 professor of religion at Smith College, detects “a persistent strain of anti-humanism in their movement,” while David R. Carlin, professor of philosophy and sociology at the Community College of Rhode Island and chairman of the Democratic Party in Newport, Rhode Island, writes that “the animal rights movement seems to be aiming at the elevation of animals. In fact, however, it is but the.
Frag-ments: Critical Theory, Latin America and Globalizations (2007), Adventures of Transcendental Philosophy: Karl-Otto Apel's Semiotics and Discourse Ethics (2002), The Frankfurt School on Religion (2004), and Teorías sin Disciplinas: Latinamericanismo, Postcolonialidad y Globalización en debate (with Santiago Castro-Gómez, 1998). John Sanbonmatsu is associate professor of philosophy at Worcester Polytechnic Institute. He is author of the book The Postmodern Prince: Critical Theory, Left.
Or even exist, apart from how humans use or have used them. Our use becomes their ontology—“this is what they are”—and their teleology—“this is what they were made for.” To this day, animals are ritually sacrificed by Hindus whose practice is based on the idea that “the sacrifice of an animal is not really the killing of an animal.” The animal to be sacrificed is not considered an animal but is instead “a symbol of those powers for which the sacrificial ritual stands.”46 In Hindu mythology,.