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• W222478956 abstract "A WIDELY KNOWN FABLE tells of a maharaja who asks several blind men to reach out and touch an elephant. Asked to describe the elephant after touching just one part of his great body, the who has felt the elephant's trunk declares he is a creature like a water hose, the one who has felt his tail believes him to be like a rope, and the one who has felt his leg finds him to be like a tree. The blind men of the fable could embody the diverse disciplines involved in animal studies, still feeling their way towards how to describe the animalia in all their biological, behavioral, and cultural interactions with humans through history. Many lessons have been taken from this fable, among them that our local apprehensions can have merit long before our generalizations, and that no single realm of thought can apprehend the full truth of existence. On the literary end of this vast enterprise, the dangers of generalizing too soon arise when scholars work to disturb a certain impacted logic of humanism. The interdisciplinary field of critical animal studies sets itself against a foundational tenet of philosophical humanism: the tenet that a single diametrical opposition separates the human animal from all other animals (animals for short) and that in consequence, animals lie outside the circles of ethical concern. The root of this humanism goes deep into classical science; for animal studies a starting point could be Aristotle's plants exist for the sake of animals, and the other animals for the good of man. (1) Most of the late Neoplatonists endorsed Plato's and Aristotle's view that non-human animals were aloga zoa, living beings without logos, rendered in Latin as ratio. Encompassing the capacity for rational thought and thought's expression in language, logos or ratio was the exclusively human faculty that relegated all other creatures to existing in lack. (2) For Christian theologians, this classical view was confirmed in the Bible's narration of the sixth day of Creation: God said, Let us make to our and likeness; and him have over the fishes of the sea, and the fowls of the air, and every creeping creature that moveth upon the earth (Genesis 1:26). Drawing an interpretation from the juxtaposition in this verse of image and likeness in the first clause with let him have dominion in the second, Augustine of Hippo concluded that Adam is like God in the same way as he is unlike animals: man was made to the of God in that part of his nature wherein he surpasses the brute beasts. This is, of course, his or mind or intelligence, or whatever we wish to call it. (3) Modern biology, ethology, psychology, and evolutionary science have multiply deconstructed this binary divide between humankind and animal kinds. Every trait that philosophical thought has unfolded from reason or mind or intelligence and advanced as humanity's unique mark of difference, from language and rational problem solving to culture making and deception, has been called into question. Rather than a dichotomous split between humankind and all other kinds, animal difference has emerged as a complex proliferation of differences that overlap and intersect in the heterogeneous multiplicity of the living. The human / animal dichotomy turns out to work best not as a factual claim but as an ideological position that sustains certain fictions of identity. The dichotomy's very groundlessness has allowed it to migrate within the human, to define as bestial certain slaves, colonials, women, and criminals. In this short contribution I want to illustrate that focusing too narrowly on humanist philosophy's formulations can obscure how diversely they have been countered long before our time. Within philosophical writing on animals, for every Aristotle there is a Porphyry and a Plutarch, for every Descartes a Montaigne and a Bentham. (4) And beyond elite philosophies, which should never be taken for the full picture of cultural experience, we have the testimony of encyclopedias, biographies, fictions, handbooks, hunting treatises, and hagiography, not to mention the orally preserved knowledge of breeders, trainers, and naturalists. …" @default.
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• W222478956 date "2013-01-01" @default.
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• W222478956 title "A Cautionary Elephant" @default.
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