In 1997, the Nobel Prize-winning novelist J. M. Coetzee, invited to Princeton University to lecture on the moral status of animals, read a work of fiction about an eminent novelist, Elizabeth Costello, invited to lecture on the moral status of animals at an American college. Coetzee's lectures were published in 1999 as The Lives of Animals, and reappeared in 2003 as part of his novel Elizabeth Costello; and both lectures and novel have attracted the critical attention of (...) a number of influential philosophers--including Peter Singer, Cora Diamond, Stanley Cavell, and John McDowell. In The Wounded Animal, Stephen Mulhall closely examines Coetzee's writings about Costello, and the ways in which philosophers have responded to them, focusing in particular on their powerful presentation of both literature and philosophy as seeking, and failing, to represent reality--in part because of reality's resistance to such projects of understanding, but also because of philosophy's unwillingness to learn from literature how best to acknowledge that resistance. In so doing, Mulhall is led to consider the relations among reason, language, and the imagination, as well as more specific ethical issues concerning the moral status of animals, the meaning of mortality, the nature of evil, and the demands of religion. The ancient quarrel between philosophy and literature here displays undiminished vigor and renewed significance. (shrink)

In 1997, the Nobel Prize-winning novelist J. M. Coetzee, invited to Princeton University to lecture on the moral status of animals, read a work of fiction about an eminent novelist, Elizabeth Costello, invited to lecture on the moral status of animals at an American college. Coetzee's lectures were published in 1999 as The Lives of Animals, and reappeared in 2003 as part of his novel Elizabeth Costello; and both lectures and novel have attracted the critical attention of (...) a number of influential philosophers--including Peter Singer, Cora Diamond, Stanley Cavell, and John McDowell. In The Wounded Animal, Stephen Mulhall closely examines Coetzee's writings about Costello, and the ways in which philosophers have responded to them, focusing in particular on their powerful presentation of both literature and philosophy as seeking, and failing, to represent reality--in part because of reality's resistance to such projects of understanding, but also because of philosophy's unwillingness to learn from literature how best to acknowledge that resistance. In so doing, Mulhall is led to consider the relations among reason, language, and the imagination, as well as more specific ethical issues concerning the moral status of animals, the meaning of mortality, the nature of evil, and the demands of religion. The ancient quarrel between philosophy and literature here displays undiminished vigor and renewed significance. (shrink)

In art and literature, animals appear not only as an allegoric representation but as a reference which troubles the border between humanity and animality. The aim of this book is to challenge traditional ways of confronting animality with humanity and to consider how the Darwinian turn has modified this relationship in postmodern narratives. The subject of animality in culture, ethics, philosophy, art and literature is explored and reevaluated, and a host of questions regarding the conditions of co-existence of humans (...) and animals is asked: Should discourse ethics now include entities that initially seemed mute and were excluded from discussions? Does the modern animal rights movement need a theology, and vice versa, is there a theology that needs animals? Are animals in literature just metaphors of human characters, or do they reveal something more profound, a direction of human desires, or a fantasy of transgressing humanity? This book provides answers and thus gives a new impetus to a so far largely overlooked field. (shrink)

Cimatti and Salzani have put together a rich collection of essays on animal studies that provides an exhaustive overview of how Italian contemporary philosophers are engaging with animal ethics, antispeciesism, posthumanism, ecofeminism, and biopolitics. This edited volume represents an important development in the “animal turn” in the humanities, particularly because it is published in English, allowing for a more efficient dialogue between “Italian theory” and philosophers around the world. This is, in fact, the first collection that will give an international (...) audience access to the rich and varied contribution of Italian contemporary philosophy in the burgeoning field of animal studies. It is also important to point out that all the authors—who are either well-established erudite thinkers or bright and innovative new voices in the panorama of Italian philosophy—effectively engage with recent and prominent scholarship in the fields of animal studies, posthumanism, and biopolitics, such as the work of Zizek, Esposito, Hardt, Calarco, Braidotti, and Wolfe.The volume is clearly intended for an academic audience: professors, scholars, and graduate students studying not only philosophy, Italian studies, environmental humanities, and animal ethics, but also political science, ethology, comparative literature, art history, and religious studies. In addition, the book could also find an audience in animal rights and environmental activists who are interested in the philosophical aspects and ethical and political implications of their actions.The division of the book into three sections (“Animality in the Italian Tradition,” “Animality in Perspective,” and “Fragments of a Contemporary Debate”) provides the reader a clear trajectory from the Italian philosophical tradition to the current debate on “animality.” In the first section, in fact, the authors engage with the rich and complex tradition of both Italian animal philosophy and advocacy. In the three essays that make up this section, the authors provide a compelling historical perspective of the anti-Cartesian and antidualistic aspects of Italian thought, tracing its pre-Cartesian origin and post-Cartesian developments through the work of Francis of Assisi, Dante Alighieri, Giordano Bruno, Giambattista Vico, and Giacomo Leopardi, among others. This section also includes essays outlining the development of animal bioethics in Italy, which emerged from the work of animal advocacy pioneer Aldo Capitini and continued to have an important impact on Italian culture thanks to the antispeciesist movement and debate, of which the third essay of this section provides an exhaustive intellectual history.The second section of the volume, comprised of six essays, provides an overall view of the ongoing philosophical debate on animality that traverses Italian posthumanism, feminism, theology, biopolitics, environmental ethics, and Marxist thought. Here the authors engage with some of the prominent voices in the contemporary Italian philosophical landscape, such as Giorgio Agamben, Roberto Esposito, Roberto Marchesini, Antonio Negri, Maria Turchetto, Adriana Caravero, Luisa Muraro, and Paolo De Benedetti. As pointed out by the editors in their introduction, this section does not intend to offer a complete account of the extensive and heterogenous exchanges occurring inside the Italian biological turn, but instead aims at investigating its most compelling approaches and effectively links them to the ongoing transnational debate.The rich historiography and analysis of the first two sections is complemented, in the third section of the volume, by the speculative approach that strongly characterizes all five final essays. Here we can find some of the most exciting and original developments in Italian scholarship on animal philosophy. This section is, therefore, the most effective in presenting the distinctive approach of contemporary Italian philosophers in rethinking animality and the human-animal interplay, in particular inside the historical and epistemological frame of the Anthropocene. For instance, Massimo Filippi explores how slaughterhouses have become exemplary spaces to investigate the calculation that adds, subtracts, multiplies, and divides humans and animals, which removes animality and excises the other, which forcefully bans any imagining of the monstrously other, of the other-than-human, and that produces, among others and besides It-Self, the Woman, the Homosexual, the Abnormal, the Migrant, the Criminal, and the Animal. (p. 225)Structuring his argument on the real and metaphorical “mathematics of sacrifice” at work in the slaughterhouse (p. 226), Filippi engages with the processes that enable human ontological privilege, with intraspecific and interspecific mechanisms of discrimination, and with philosophical, political, and ethical implications of meat production.For a second and final example, ethologist Roberto Marchesini—one of the most original and prominent voices in animal studies—focuses on redefining the paradigm of “animality.” In his essay, Marchesini questions behaviorism and the automatism of learning, key aspects that have been prominent in defining animality in many fields, from biology to philosophy. Building from his groundbreaking and extensive work in ethology and zooanthropology, he argues for an “elaborative model” of animality (animal as subject) against the fallacy of the “automatism-based model” (animal as mechanism): Subjectivity is the implicit condition of the animal being, an expressive dimension that may also be unconscious but that precedes from (i) a constructivist conception of behavior, which we could explain by considering it a work in progress, always open and never predetermined, but equally never imposed and nonetheless always co-factorial to external contributions, and (ii) a propositional view of the individual, or rather from being supported by verbal structures such as to delight, to fear, to want, which join themselves to modal predicates declined according to context, but which likewise render the individual the protagonist. (p. 247)Animal studies has established itself as one of the most exciting areas of research inside the biological turn of the humanities worldwide and, by collecting such a large number of compelling and provocative theories from Italian contemporary philosophy, the impact of Cimatti and Salzani's volume will be twofold: It will enrich and expand a developing discussion in the environmental humanities and in animal studies while establishing the centrality of Italian thought in such an important and, in the Anthropocene era, necessary debate. (shrink)

On a prominent family of views about the justification of legitimate policy-making (_public justification views_), considerations about the rights and well-being of nonhuman animals can only play a derivative role at best. On these views, these considerations matter only if they can figure in the content of the public reasons that citizens can offer each other. This thesis I call the Indirect View. Some authors have argued that this constitutes a reason to reject the ideal of public justification, or (...) at least to qualify it. It is unclear, however, whether public justification theorists will be persuaded by this. In this paper, I argue that they should. In order to do so, I focus on three justifications of the ideal of public justification that have been offered in the literature (justice, our reactive attitudes, and civic friendship), and contend that none of them supports the Indirect View. In some cases, this is because the value in question (e.g. justice) might indeed be extended to animals. In other cases, this is because there is often a trade-off between the values in play and considerations about the rights and well-being of animals in which the former do not always outweigh the latter. (shrink)

This book explores interdisciplinary approaches to animal-focused curriculum and pedagogy in environmental education, with an emphasis on integrating methods from the arts, humanities, and natural and social sciences. Each chapter, whether addressing curriculum, pedagogy, or both, engages with the extant literature in environmental education and other relevant fields to consider how interdisciplinary curricular and pedagogical practices shed new light on our understandings of and ethical/moral obligations to animals. Embracing theories like intersectionality, posthumanism, Indigenous cosmologies, and significant life experiences, and (...) considering topics such as equine training, meat consumption and production, urban human-animal relationships, and zoos and aquariums, the chapters collectively contribute to the field by foregrounding the lives of animals. The volume purposefully steps forward from the historical marginalization of animals in educational research and practice. (shrink)

Figuring Animals is a collection of fifteen essays concerning the representation of animals in literature, the visual arts, philosophy, and cultural practice. At the turn of the new century, it is helpful to reconsider our inherited understandings of the species, some of which are still useful to us. It is also important to look ahead to new understandings and new dialogue, which may contribute to the survival of us all. The contributors to this volume participate in this dialogue (...) in a variety of ways--through personal experience, natural history, cultural studies, philosophical inquiry, art history, literary analysis, film studies, and theoretical imagining, and through a combination of these trains of thought. The essays expose weaknesses in western epistemological frames of reference that for centuries have limited our views and, thus, our experiences of animal being, including our own. (shrink)

Naming, according to Sebeok, constihttes the first stage of zoosemiotics. This special but common use of language acrually inaugurates more complicated procedures of human discourse on non-human kingdom, including classification of its members. Because of language's double articulation in sound and sense, as well as the grapheme's pleremic (meaning-full) rather than cenemic (meaning-empty) characteristic (according to Hjelmslev). Chinese script is capable of naming and grouping animals randomly but effectively. This paper attempts to describe the said scriptorial "necessity of naming" (...) (Kripke) in classical Chinese by citing all the creatures, real or fabulous, with a /ma/ (horse) radical. (shrink)

Situated at the intersection of animal studies and literary theory, this book explores the remarkable and subtly pervasive web of animal imagery, metaphors, and concepts in the work of the Jewish-Italian writer, chemist, and Holocaust survivor Primo Levi. Relatively unexamined by scholars, the complex and extensive animal imagery Levi employed in his literary works offers new insights into the aesthetical and ethical function of testimony, as well as an original perspective on contemporary debates surrounding human-animal relationships and posthumanism. The three (...) main sections that compose the book mirror Levi’s approach to non-human animals and animality: from an unquestionable bio-ethical origin ; through an investigation of the relationships between writing, technology, and animality ; to a creative intellectual project in which literary animals both counterbalance the inevitable suffering of all creatures, and suggest a transformative image of interspecific community. (shrink)

This article describes a team-taught environmental studies course called Animal Metaphors. Focusing on animal metaphors in literature and film, the course emphasizes various cognitive and perceptual biases that lead humans to place ourselves above and beyond nature, making us more likely to engage in practices destructive to the environment. Whereas the first iteration of the course underscored various ways in which humans are less rational or moral than we imagine, the new iteration shifted more of the focus to what inspires (...) and motivates humans, gives us emotional resilience, and best creates conditions for mental well-being as we cooperate and collaborate. This seemed an appropriate tack to take in an age commonly referred to as the “Anthropocene.” We thus continued to examine our status as evolved animals while also calling more attention to spiritual or ecstatic experience, music, humor, and the uniquely human ability for shared intentionality. (shrink)

In this dissertation, I provide an account of the protections to which most captive non-human animals are morally entitled when they participate in health-related research. At least in the animal ethics literature, it is uncontroversial that the protections currently afforded to captive research animals are inadequate. This has much to do with the fact that most animals who serve as research participants are 1) sentient and, thus, have important morally considerable interests; 2) unable to provide informed consent (...) to their research participation; and 3) seriously harmed as a result of their participation. Unsurprisingly, then, a number of authors have proposed alternative sets of protections that they take to be appropriately responsive to the morally considerable interests of research animals. However, none of the alternatives proposed ensures the ethically appropriate treatment of research animals because all are demonstrably more permissive than the set of protections governing research involving children. This seems problematic given that most animal research participants, like most pediatric research participants, are sentient and unable to provide informed consent for their research participation, and, furthermore, that these are the very characteristics that render children vulnerable — and so entitled to additional protections — in the context of research. I examine a number of reasons that might be thought to justify the discrepancy between the protections afforded to these two groups of research participants, and argue that no non-speciesist justification is forthcoming. Consequently, we ought to reflect upon how the protections currently in place for pediatric research participants might be extended to most animal research participants. I argue that most pediatric research protections, when suitably amended to account for relevant differences between most children and animals, can and should be extended to most animal research participants. I also demonstrate that doing so would require that substantial changes are made to most extant animal research studies. Since this, in turn, would require a radical transformation of the research enterprise as we know it, I also gesture towards how we might get from where we currently are to a truly just research enterprise. (shrink)

The Netherlands is a small country with many people and much livestock. As a result, animals in nature reservations are often living near cattle farms. Therefore, people from the agricultural practices are afraid that wild animals will infect domestic livestock with diseases like Swine Fever and Foot and Mouth Disease. To protect agriculture (considered as an important economic practice), very strict regulations have been made for minimizing this risk. In this way, the practice of animal farming has been (...) dominating the practices of nature management completely. If, for instance, Foot and Mouth Disease strikes an agricultural area, all wild pigs and cattle living in the nearby nature reservations have to be killed, whether infected or not. This dominant position of one practice over the other has now become problematic. While the morality of the practice of nature management seems to be very different from the morality of agriculture and agriculture has become less important from an economic point of view, the public as well as those involved in nature management no longer seem to accept the dominant position of agriculture. Besides a literature study, we performed a field study with in-depth interviews with experts from both practices to analyze the dynamics of the internal moralities of both practices in the previous century, in order to clarify the contemporary situation. The conclusion was that the traditionally strong position of agriculture is not only weakening; it also appears that the internal values of agriculture are changing. The experts from both sides agreed that, in case of a disease outbreak, it is neither ethically justified nor necessary (because of the estimated low risk of disease transfer) to destroy the animals in nature reservations as a routine preventive measure. This is a major shift in morality. (shrink)

Animal welfare scientific literature has accumulated rapidly in recent years, but bias may exist which influences understanding of progress in the field. We conducted a survey of articles related to animal welfare or well being from an electronic database. From 8,541 articles on this topic, we randomly selected 115 articles for detailed review in four funding categories: government; charity and/or scientific association; industry; and educational organization. Ninety articles were evaluated after unsuitable articles were rejected. The welfare states of animals (...) in new treatments, conventional treatments or control groups with no treatment were classified as high, medium or low according to one or more. More articles were published in which the welfare of animals in new treatments was better than that of animals in the conventional or no treatment groups, demonstrating a positive result bias. Failure to publish studies with negative or inconclusive results may lead to other scientists unnecessarily repeating the research. The authors’ assessments of the welfare state of the groups were similarly rated high, medium or low, and it was found that new treatments were rated lower if the research was funded by industry, and higher when funded by charities, with government funding agencies intermediate. These differences were not evident in the Five Freedoms assessment, demonstrating an authors’ assessment bias that appeared to support the funding agencies’ interests. North American funded publications rated the welfare of animals in New treatments higher and those in a Conventional or No Treatment lower, compared with European-funded publications. It is concluded that preliminary evidence was provided of several forms of publication bias in animal welfare science. (shrink)

Animal welfare scientific literature has accumulated rapidly in recent years, but bias may exist which influences understanding of progress in the field. We conducted a survey of articles related to animal welfare or well being from an electronic database. From 8,541 articles on this topic, we randomly selected 115 articles for detailed review in four funding categories: government; charity and/or scientific association; industry; and educational organization. Ninety articles were evaluated after unsuitable articles were rejected. The welfare states of animals (...) in new treatments, conventional treatments or control groups with no treatment were classified as high, medium or low according to one or more. More articles were published in which the welfare of animals in new treatments was better than that of animals in the conventional or no treatment groups, demonstrating a positive result bias. Failure to publish studies with negative or inconclusive results may lead to other scientists unnecessarily repeating the research. The authors’ assessments of the welfare state of the groups were similarly rated high, medium or low, and it was found that new treatments were rated lower if the research was funded by industry, and higher when funded by charities, with government funding agencies intermediate. These differences were not evident in the Five Freedoms assessment, demonstrating an authors’ assessment bias that appeared to support the funding agencies’ interests. North American funded publications rated the welfare of animals in New treatments higher and those in a Conventional or No Treatment lower, compared with European-funded publications. It is concluded that preliminary evidence was provided of several forms of publication bias in animal welfare science. (shrink)

Richly illustrated study drawing on art, literature and science to explore Victorian attitudes towards sight.

The archaeology of animals is often unhelpfully split between pure symbolism and pure economy. This paper will examine Viking Age Scandinavian religion as one sphere where the two overlapped and where symbolism was manipulated for economic ends and vice versa. Scandinavian Viking Age culture reasoned and understood animal symbols in a way that was internally coherent, yet it was very different from anything in modern science. The paper asks how, or if, this made any difference in the lives of (...) real animals in Viking Age Scandinavian society. Viking Age Scandinavia is a particularly appropriate case study because art and literature suggest a great interest in thinking with animals. Like modern culture, it had a lot of animal references. Yet, unlike modern culture, most people also lived in everyday contact with economically important animals. (shrink)

Within the field of medical ethics, discussions related to public health have mainly concentrated on issues that are closely tied to research and practice involving technologies and professional services, including vaccination, screening, and insurance coverage. Broader determinants of population health have received less attention, although this situation is rapidly changing. Against this backdrop, our specific contribution to the literature on ethics and law vis-à-vis promoting population health is to open up the ubiquitous presence of pets within cities and towns for (...) further discussion. An expanding body of research suggests that pet animals are deeply relevant to people’s health (negatively and positively). Pet bylaws adopted by town and city councils have largely escaped notice, yet they are meaningful to consider in relation to everyday practices, social norms, and cultural values, and thus in relation to population health. Nevertheless, not least because they pivot on defining pets as private property belonging to individual people, pet bylaws raise emotionally charged ethical issues that have yet to be tackled in any of the health research on pet ownership. The literature in moral philosophy on animals is vast, and we do not claim to advance this field here. Rather, we pragmatically seek to reconcile philosophical objections to pet ownership with both animal welfare and public health. In doing so, we foreground theorizations of personhood and property from sociocultural anthropology. (shrink)

Choreographies of the Living explores the shift from viewing art as an exclusively human undertaking to recognizing it as an activity that all living creatures enact. Carrie Rohman's bioaesthetic framework describes how art-making binds us to other animals in literature, visual art, dance, and performance.

This essay explores Thomas Browne's Pseudodoxia epidemica, with its lengthy book on 'errors' in animal lore. In the limited critical literature on Browne's natural history, this author is generally seen as stumbling towards a zoological idiom and clearing away the emblematic 'clutter' of earlier writers on natural history—Gesner, Aldrovandi, Topsell or Franzius. This essay proposes that Browne is working with a more complex set of co-ordinates in his thought, beyond his experimental inclinations and his Aristotelian assumptions. It will explore the (...) extent to which his studies of animals emerge from, and duplicate, the presumptions of his biblical hermeneutics, and it will suggest that Browne regularly exports terms from scriptural exegesis—the categories of the literal, the figurative, and the emblematic—into his investigations of the natural world. (shrink)

The historical figure of the cow as a symbol is treasured and ancient, yet simultaneously this animal in many societies exists de facto for people’s plates. The cow, like other animals, exists in parts: as treasured symbol, and as commodity. Looking at collections by contemporary Anglophone poets, Ariana Reines, and Selima Hill, I will consider how each writer’s self-reflexive critique of animal representation reorients the material subjects of their poems, intersecting these innovative poetries with contemporary thinkers on animal studies, (...) to realize the limits of a poetic perspective on animal bodies. Both writers work either against or deliberately within a lyric mode critiqued for its objectifying address in order to interrogate modes of rendering that position the animal’s existence as a resource. From Reines’s scatological slaughterhouse to Hill’s surreal landscapes I will explore how the symbolic and literal exploitation of an animal’s “flesh” in their poems is counteracted. (shrink)

Summary During the first decades of the sixteenth century, several animals described and viewed as exotic by the Europeans were regularly shipped from India to Lisbon. This paper addresses the relevance of these ‘new’ animals to knowledge and visual representations of the natural world. It discusses their cultural and scientific meaning in Portuguese travel literature of the period as well as printed illustrations, charts and tapestries. This paper suggests that Portugal did not make the most of its unique (...) position in bringing news and animals from Asia. This was either because secrecy associated with trade and military interests hindered the diffusion of illustrations presented in Portuguese travel literature or because the illustrations commissioned by the nobility were represented on expensive media such as parchments and tapestries and remained treasured possessions. However, the essay also proposes that the Portuguese contributed to a new sense of the experience and meaning of nature and that they were crucial mediators in access to new knowledge and new ways of representing the natural world during this period. (shrink)

This paper argues that contemporary philosophical literature on meaning in life has important implications for the debate about our obligations to non-human animals. If animal lives can be meaningful, then practices including factory farming and animal research might be morally worse than ethicists have thought. We argue for two theses about meaning in life: that the best account of meaningful lives must take intentional action to be necessary for meaning—an individual’s life has meaning if and only if the individual (...) acts intentionally in ways that contribute to finally valuable states of affairs; and that this first thesis does not entail that only human lives are meaningful. Because non-human animals can be intentional agents of a certain sort, our account yields the verdict that many animals’ lives can be meaningful. We conclude by considering the moral implications of these theses for common practices involving animals. (shrink)

Michel Faber’s novel Under the Skin tracks the transformation of the novel’s protagonist, Isserley, as she undergoes a crisis in her self-identity and drifts slowly but in a determined manner toward another way of life. Isserley works in the voddissin industry, which captures and transforms “vodsels” into consumable meat. As the novel unfolds, Isserley eventually comes to reject the meat industry and the subjugation of vodsels on which it is based. Here I suggest that Isserly’s subjective transformation is based not (...) on a superficial recognition of logical identity between herself and vodsels, but on a deeper ethic of belonging, which enables her to affirm her shared “animal” condition with vodsels and other earthly beings. (shrink)

This article seeks to revisit the relationship between Rawls’s contractarianism and the moral status of animals, paying particular attention to the recent literature. Despite Rawls’s own reluctance to include animals as recipients of justice, and my own initial scepticism, a number of scholars have argued that his theory does provide resources that are useful for the animal advocate. The first type takes Rawls’s exclusion of animals from his theory of justice at face value but argues that (...) class='Hi'>animals can still be protected within a moral realm independently of justice, or indirectly through the motivations of human contractors. The second type adapts his theory in a way that enables animals to be included within a contractarian theory of justice. It is argued, though, that none of the responses offered is successful in providing a sphere of protection for animals from within Rawls’s contractarian theory. It is doubtful if Rawls’s intention was for animals to receive a significant degree of protection within a moral realm independently of justice, and equally doubtful if the contractors in the original position would be motivated to act on behalf of animals. In the case of the second, whilst Rawlsian resources can be utilised to justify the attempt to amend the veil of ignorance so as to include animals, these are not dependent on a contractural agreement. Similarly, placing emphasis on social-co-operation as a means of incorporating animals into a theory of justice is flawed, not least because, paradoxically, it works for domesticated animals whilst they are being exploited. (shrink)

This article, drawing on selected feminist magazines of the 1980s, particularly Feminist Arts News (FAN) and GEN, offers a textual ‘braiding’ of narratives to re-present a history of Black British feminism. I attempt to chart a history of Black British feminist inheritance while proposing the politics of (other)mothering as a politics of potential, pluralistic and democratic community building, where Black thought and everyday living carry a primary and participant role. The personal—mothering our children—is the political, affording a nurturing of alterity (...) through a politics of care that is fundamentally antiracist and antisexist. I attempt to show how Black feminist thought can significantly contribute to democracy in the present and how Black British history and thought, as fundamentally antiracist and anticolonial, can generate a reinvention much needed in the present of a shared British history. I argue for feminist intervention premised upon a politics of care, addressing through activist mothering the urgency of Black absence from prestigious institutions. Such debilitating absence in Britain inhibits the development of scholarship, distorts feminist history and seriously concerns potential Black feminists. From diverse texts, I develop a genealogical narrative supplemented through memory work. This ‘gathering and re-using’ privileges Black women's theorising as a crucial component of the methodological metissage, which includes auto-theorising to develop ideas of resemblance in relation to Black British feminism and feminist kinship. The resultant ‘braiding’, I suggest after Lionnet, questions the absence of intersubjective spaces for reflection on Black British feminist praxis, indicating a direction for British feminists of all complexions. Attentive to the 1980s as historical context while invoking the maternal, I consider what is required to engage generationally, counterwrite the academy and pursue a dynamic process of transformation within a transnational feminism that challenges Black British absence from academic knowledge production, while nurturing its presence. (shrink)

There is an increasing body of literature proposing to include animal welfare in the United Nations Sustainable Development Agenda. The main argument is the potential positive effect that improving the welfare of animals could have over the health and welfare of humans. However, recent literature suggests that the welfare interests of animals should also be considered. Based on these premises, an analysis of the practical implications of including animal welfare in the United Nations Sustainable Development Goals is granted. (...) The aim of this study is to address this by applying the case of animals in the agriculture and aquaculture systems. Animal farming inherently affects the welfare of a substantial number of sentient animals while, the welfare of farmed animals has been connected to human wellbeing and several environmental issues. The study highlights the feasibility of incorporating the welfare of farmed animals into a future version of the SDGs. It does so by developing a model based on a set of human-focused (anthropocentric) and animal-focused (sentientistic) targets for each of the 17 goals. It has been argued that expanding the scope of the SDGs from anthropocentrism to sentientism creates a synergy between human and animal welfare and, on top of that, is progress towards sustainability. (shrink)

With his 1998 book, In Nature’s Interests? Gary Varner proved to be one of our most original and trenchant of environmental ethicists. Here, in the first of a promised two volume set, he makes his mark on another field, animal ethics, leaving an even deeper imprint. Thoroughly grounded in the relevant philosophical and scientific literatures, Varner is as precise in analysis as he is wide-ranging in scope. His writing is clear and rigorous, and he explains philosophical nuances with extraordinary economy (...) of expression. Never one to add an unnecessary clause to a sentence, Varner nonetheless constructs a formidable edifice while always dealing fairly with the authors he criticizes. His explication of the properties and moral status of what he calls near-persons is a crucial addition to the discussion of personhood initiated by Parfit in Reasons and Persons and subsequently applied to animals by McMahan in The Ethics of Killing. The comparison to McMahan is intentional for, to my mind, Varner vies with him as the most important animal ethicist since Singer and Regan. (shrink)

Advancing theories of literature and animality requires both recognizing the failures of traditional humanist models that separate and elevate people over all "things" animal as well as identifying and developing alternative forms. Along with providing fresh readings and important insights about representative texts in the literary canon, two new books—Carrie Rohman's Stalking the Subject: Modernism and the Animal and Philip Armstrong's What Animals Mean in the Fiction of Modernity —illustrate how this challenge is being addressed. Strategically, Rohman works within (...) established textual forms of modern humanity to expand the parameters of who counts as a subject in literature. Armstrong takes a more tactical approach, extending ideas of nonhuman agency in order to frame this very discourse of representation itself as a problem that modern narrative forms bring to a crisis. What thus emerges is a range of textual actions and actors that exceed traditional humanist calculations of the subject. Together these studies frame questions with broader implications for humanistic scholarship: how do textual forms of subjectivity, even of discourse, become historical, and historically flexible, through animal involvements in literary representations? (shrink)

In this paper, I propose the concept of the “animated persona,” a soundless voice that says, “I am here” and appears on the surface of someone or something. This concept can bring clarity to the experience of perceiving a kind of personhood on a corpse, a wooden mask, or even a tree. In the first half of this paper, I will examine some Japanese literature and a work of Viktor Frankl’s that discuss these phenomena. In the second half, I will (...) analyze the concept of animated persona from five perspectives: (1) a compelling power, (2) surface-ness, (3) religious experience, (4) universality, and (5) the meaning of “I.” Lastly, I will discuss the relationship among the three layers of biological object, animated persona, and self-conscious being. My aim is to shed new light on the meaning of the encounter between the living and the dead. (shrink)

Going beyond the creolisation theories of Brathwaite and Glissant, I attempt to develop ideas concerning the gendering of creolisation, and a historicising of affects within it. Addressing affects as ‘physiological things’ contextualised in the history of the Caribbean slave plantation, I seek, importantly, to delineate a trajectory and development of a specific Creole history in relation to affects. Brathwaite's proposition that ‘the most significant (and lasting) inter-cultural creolisation took place’ within the ‘intimate’ space of ‘sexual relations’ is key to my (...) argument. In the light of this, I consider how Creole cultural knowledge about affect—as the primary motivational system inclusive of fear, anger, outrage and so on — might be identified, and what constitutes such Creole knowledge within which affect might be embedded. How might Glissant's relationality and Creole literary texts add to this knowledge? I focus primarily on three texts: Clarke's The Polished Hoe, Collins’ The Colour of Forgetting and Morejón's ‘Amo a mi amo’/‘l Love My Master’. Each text on which I draw is selected for its intersectional representation of gender relations, ‘knowledge about sexual difference’ and its representation of Creole subjectivities within the context problematised here as the ‘demonic ground’. Moreover, as auto-theorising texts, they represent both narrative and meta-narrative of a creolising of affects in and against the economy of the slave plantation. Each represents also a stage or aspect of the development of subjectivities and an affective community that inform this intervention concerned with theorising against consolidated, universalising and Eurocentric conceptualisations of affect. In the process, I attempt to offer a differentiated cartography and literary archaeology of affect. (shrink)

Reasons-responsive accounts of praiseworthiness say, roughly, that an agent is praiseworthy for an action just in case the reasons that explain why they acted are also the reasons that explain why the action is right. In this paper, we argue that reasons-responsive accounts imply that some actions of non-human animals are praiseworthy. Trying to exclude non-human animals, we argue, risks neglecting cases of inadvertent virtue in human action and undermining the anti-intellectualist commitments that are typically associated with reasons-responsive (...) accounts. Of course, this could be taken as a reason to reject reasons-responsive accounts, rather than as a reason to attribute praiseworthiness to non-human animal action. We respond to two reasons that one might resist the implication that non-human animal action can be praiseworthy. The first appeals to intuition: it’s too counterintuitive to attribute praiseworthiness to non-human animal action. In response, we argue that once the factors that determine an action’s praiseworthiness are disambiguated from the factors that determine whether an agent should be praised, the intuitive objection loses much of its force. The second appeals to empirical evidence: attributing praiseworthiness to non-human animal action involves a problematic kind of anthropomorphizing. First, we point out that this objection is mostly an _a priori_ objection in _a posteriori_ clothes: whether we give anthropomorphic vs. anthropectic explanations is a methodological choice, not an empirical one. Second, we argue that considerations from the literature on rational analysis and radical interpretation actually support anthropomorphic explanations over anthropectic explanations. (shrink)