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This book considers the political potential of affective experiences of desire as reflected in contemporary South African literature. Jason Price argues that definitions of desire deployed by capitalist and colonial culture maintain social inequality by managing relations to ensure a steady flow of capital and pleasure for the dominant classes, whereas affective encounters with animals reveal the nonhuman nature of desire, a biopower that, in its unpredictability, can frustrate regimes of management and control. Price wonders how animals’ different desires might enable new modes of thought to positively transform and resist the status quo. This book contends that South African literary works employ nonhuman desire and certain indigenous notions of desire to imagine a South Africa that can be markedly different from the past.
Can animals be persons? To this question, scientific and philosophical consensus has taken the form of a resounding, 'No!' In this book, Mark Rowlands disagrees. Not only can animals be persons, many of them probably are. Taking, as his starting point, John Locke's classic definition of a person, as "a thinking intelligent being, that has reason and reflection, and can consider itself the same thinking thing, in different times and places," Rowlands argues that many animals can satisfy all of these conditions. A person is an individual in which four features coalesce: consciousness, rationality, self-awareness and other-awareness, and many animals are such individuals. Consciousness--something that is like to have an experience--is widely distributed through the animal kingdom. Many animals are capable of both causal and logical reasoning. Many animals are also self-aware, since a form of self-awareness is essentially built into the possession of conscious experience. And some animals are capable of a kind of awareness of the minds of others, quite independently of whether they possess a theory of mind. This is not just a book about animals, however. As well as being fascinating in their own right, animals, as Claude Levi-Strauss once put it, are "good to think." In this seamless interweaving of the empirical study of animal minds with philosophy and its history, this book makes a powerful case for the idea that reflection on animals allows us to better understand each of these four pillars of personhood, and so illuminates what means for any individual--animal or human--to be conscious, rational, self- and other-aware.
"An important and groundbreaking contribution to the struggle for the welfare of animals." --Yuval Harari, New York Times best-selling author of Sapiens: A Brief History of Humankind The book offers an absorbing look at why and how humans can so wholeheartedly devote ourselves to certain animals and then allow others to suffer needlessly, especially those slaughtered for our consumption. Social psychologist Melanie Joy explores the many ways we numb ourselves and disconnect from our natural empathy for farmed animals. She coins the term "carnism" to describe the belief system that has conditioned us to eat certain animals and not others. In Why We Love Dogs, Eat Pigs, and Wear Cows, Joy investigates factory farming, exposing how cruelly the animals are treated, the hazards that meatpacking workers face, and the environmental impact of raising 10 billion animals for food each year. Controversial and challenging, this book will change the way you think about food forever. "An absorbing examination of why humans feel affection and compassion for certain animals but are callous to the suffering of others." --Publishers Weekly "I think Gandhi would have loved Why We Love Dogs, Eat Pigs, and Wear Cows. For this is a book that can change the way you think and change the way you live. It will lead you from denial to awareness, from passivity to action, and from resignation to hope." --John Robbins, author of Diet for a New America and The Food Revolution
Though Aristotle is universally acknowledged as having a mighty influence on the history of philosophy, large parts of his writings are often thought to be interesting to nobody except the historian. This includes those treatises known as the theoretical works (preeminently the Metaphysics, Physics, De Anima, and Posterior Analytics). However, the contributions in this book show that these old treatises are still profound resources for philosophical inquiry. Not only do they inform us about the origins of our ideas, but equally they express insights that always stand in need of reinterpretation, and thus challenge our understanding. That challenge to understanding – and ultimately the desire for self-understanding, the desire to know what stands at the source of thinking itself – this was at the heart of the Greek ideal of philosophy, and some would say that this is still the task of the discipline. The essays included here cover a wide range of topics, including Aristotle’s treatment of non-contradiction, the tension between his conceptions of knowledge and being, the complexity of the term ‘potency,’ and the relation between psychology and physics.
Forty years in the making, this long-awaited reinterpretation of Hegel’s The Phenomenology of Spirit is a landmark contribution to philosophy by one of the world’s best-known and most influential philosophers. In this much-anticipated work, Robert Brandom presents a completely new retelling of the romantic rationalist adventure of ideas that is Hegel’s classic The Phenomenology of Spirit. Connecting analytic, continental, and historical traditions, Brandom shows how dominant modes of thought in contemporary philosophy are challenged by Hegel. A Spirit of Trust is about the massive historical shift in the life of humankind that constitutes the advent of modernity. In his Critiques, Kant talks about the distinction between what things are in themselves and how they appear to us; Hegel sees Kant’s distinction as making explicit what separates the ancient and modern worlds. In the ancient world, normative statuses—judgments of what ought to be—were taken to state objective facts. In the modern world, these judgments are taken to be determined by attitudes—subjective stances. Hegel supports a view combining both of those approaches, which Brandom calls “objective idealism”: there is an objective reality, but we cannot make sense of it without first making sense of how we think about it. According to Hegel’s approach, we become agents only when taken as such by other agents. This means that normative statuses such as commitment, responsibility, and authority are instituted by social practices of reciprocal recognition. Brandom argues that when our self-conscious recognitive attitudes take the radical form of magnanimity and trust that Hegel describes, we can overcome a troubled modernity and enter a new age of spirit.
Animal Minds, Animal Souls, Animal Rights explores the thinking of philosophers and theologians about controversies concerning animal consciousness and animal rights. The book presents Bernard Lonergan's theory about consciousness and the operations of the mind-a theory about two types of knowing and desiring: one shared by humans and animals, and the other, which depends on the activity of asking questions, possessed by humans alone. The author tests this theory against present-day research with apes, and examines religious claims, historical and current, about animals. Animal Minds, Animal Souls, Animal Rights concludes by laying a philosophical and theological foundation for a contemporary ethic in which humans are obligated to exercise intelligent stewardship and ensure the compassionate treatment of animals.
Does living with a pet really make people happier and healthier? What can we learn from biomedical research with mice? Who enjoys a better quality of life—–the chicken destined for your dinner plate or the rooster in a Saturday night cockfight? Why is it wrong to eat the family dog? Drawing on more than two decades of research into the emerging field of anthrozoology, the science of human–animal relations, Hal Herzog offers an illuminating exploration of the fierce moral conundrums we face every day regarding the creatures with whom we share our world. Alternately poignant, challenging, and laugh-out-loud funny—blending anthropology, behavioral economics, evolutionary psychology, and philosophy—this enlightening and provocative book will forever change the way we look at our relationships with other creatures and, ultimately, how we see ourselves.
Within the education system, acts of violence toward animals take place and are manifested on a routine basis in science classes, in lecture halls, in school canteens, and during study visits to zoos, farms, and slaughterhouses. Taken for granted as ”necessary” for teaching and learning, this violence profoundly affects animals as well as students. It also provides new entry points for understanding education as a multispecies power regime, driven by numerous other investments than knowledge dissemination alone. What, then, is the nature of this educational violence, and how exactly does education work through techniques of interference with student and animal bodies? Based on ethnographic research within upper secondary schools and higher education, this book challenges the use of animals in education by innovative engagement of Deleuze and Guattari's tool of schizoanalysis. Sparking a fundamental rethinking of educational processes, relations, and aims, the book explores how scientific knowledge about animals proliferates through complex interplay of power and desire in contested spaces of teaching and learning. Configuring animal science education as a set of machines working in tandem with the animal industry, Helena Pedersen offers radical new insights into how education forms subjectivities and social orders under conditions of capitalist expansion that capture students and animals alike. Bringing together education studies, science studies, critical animal studies, and continental philosophy, Pedersen also provides examples of disruptive action that can put education to work for transformation and liberation.