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The Open: Man and Animal

TL;DR: In this paper, a translation of the text from the Library of Congress is presented, where the authors describe the characteristics of the Theromorphous and the Acephalous of the Blessed.
Abstract: @fmct:Contents @toc4:Translator's Note iii @toc2:1 Theromorphous 00 2 Acephalous 00 3 Snob 00 4 Mysterium disiunctionis 00 5 Physiology of the Blessed 00 6 Cognitio experimentalis 00 7 Taxonomies 00 8 Without Rank 00 9 Anthropological Machine 00 10 Umwelt 00 11 Tick 00 12 Poverty in World 00 13 The Open 00 14 Profound Boredom 00 15 World and Earth 00 16 Animalization 00 17 Anthropogenesis 00 18 Between 00 19 Desuvrement 000 20 Outside of Being 000 @toc4:Notes 000 Index 000 Library of Congress Subject Headings for this publication: Philosophical anthropology, Human beings Animal nature

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Citations
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DOI
01 Jun 1994
TL;DR: In this article, it is shown that all natural things can be reduced to one principle which is nature; and all voluntary things, such as human reason, or will, can be described by a single principle, and therefore there is no need to assume God's existence.
Abstract: Objection 2: Further, it is superfluous to suppose that what can be accounted for by a few principles has been produced by many. But it seems that everything we see in the world can be accounted for by other principles, supposing God did not exist. For all natural things can be reduced to one principle which is nature; and all voluntary things can be reduced to one principle which is human reason, or will. Therefore there is no need to suppose God's existence.

332 citations

Journal ArticleDOI
TL;DR: Barad argues that moralism, feeds off of human exceptionalism and causes injury to humans and nonhumans alike, is a genetic carrier of genocidal hatred, and undermines ecologies of diversity necessary for flourishing as mentioned in this paper.
Abstract: In this article, Karen Barad entertains the possibility of the queerness of one of the most pervasive of all critters – atoms These “ultraqueer” critters with their quantum quotidian qualities queer queerness itself in their radically deconstructive ways of being Given that queer is a radical questioning of identity and binaries, including the nature/culture binary, this article aims to show that all sorts of seeming impossibilities are indeed possible, including the queerness of causality, matter, space, and time What if queerness were understood to reside not in the breech of nature/culture, per se, but in the very nature of spacetimemattering, Barad asks This article also considers questions of ethics and justice, and in particular, examines the ways in which moralism insists on having its way with the nature/culture divide Barad argues that moralism, feeds off of human exceptionalism, and, in particular, human superiority and causes injury to humans and nonhumans alike, is a genetic carrier of genocidal hatred, and undermines ecologies of diversity necessary for flourishing

184 citations

DOI
TL;DR: In fact, among all the mutations that have affected the knowledge of things and their order, only one has made it possible for the figure of man to appear as mentioned in this paper . And that appearance was the effect of a change in the fundamental arrangements of knowledge.
Abstract: In fact, among all the mutations that have affected the knowledge of things and their order ... only one ... has made it possible for the figure of man to appear. And that appearance ... was the effect of a change in the fundamental arrangements of knowledge. If those arrangements were to disappear as they appeared ... one can certainly wager that man would be erased. As the archaeology of our thought easily shows, man is an invention of recent date. And one perhaps nearing its end.

152 citations

Journal ArticleDOI
TL;DR: In this paper, an account of a moose hunt demonstrates an assemblage of actors within one space, who together become more than the authors' individual positions a.k.a. becoming-animal.
Abstract: Indigenous Knowledges (IK) are continually contrasted with Western positivist sciences. Yet the usual conception of IK—as a translatable knowledge about things—renders incomprehensible its discussion as a spiritual or ethical practice. A practice taking place within what we call an epistemic space. A moose hunting event can demonstrate how IK is produced through the epistemic spaces within which hunting is performed. Part of the performance is becoming-animal; as practiced by Koyukon Athabascans, a moose hunt reproduces the social relations between hunter and prey, spiritual relations that demonstrate an ontology and ethics seemingly distinct from those of the Western wildlife sciences founded upon Enlightenment humanism. Yet such ‘Western–Indigenous’ dichotomies falsely indicate entirely separable spaces within which to produce accounts of reality. Instead, this account of a moose hunt demonstrates an assemblage of actors within one space, who together become more than the authors' individual positions a...

146 citations


Cites background from "The Open: Man and Animal"

  • ...Humanists therefore argued for a separation of humans from other animals, and argued that what most distinguished ‘Man’ from animal was the ability to talk and to reason (Agamben 2004)....

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  • ...Animals thus can not act, and so the logic follows that humans cannot have relations with such non-beings (Agamben 2004: 50, 52–54)....

    [...]

Journal ArticleDOI
TL;DR: In this paper, the propagation of vibrations is used as a better model for understanding the transmission of affect than the flow, circulation, or movement of bodies by which it is most often theorised.
Abstract: This paper proposes that the propagation of vibrations could serve as a better model for understanding the transmission of affect than the flow, circulation, or movement of bodies by which it is most often theorised (Brennan 2004). The vibrations (or idiomatically “vibes”) amongst the sound system audience (or “crowd”) on a night out on the Dancehall scene in Kingston, Jamaica, provide an example. Counting the repeating frequencies of these vibrations in a methodology inspired by Lefebvre’s (2004) rhythmanalysis results in a Frequency Spectrogram. This ranges from the sociocultural frequencies of nightly, weekly and seasonal cycles and circulations of musical style and fashion; to the material frequencies of the amplitudes and timbres of sound itself, with Reggae’s signature low-pitched bass-line; to the corporeal frequencies of the flesh and blood of the dancehall “crowd”, pulsating with heartbeats and kinetic dance rhythms. The vibration model then addresses the intensities of affect (Deleuze and Guattari 1988, Massumi 2002) in terms of auditory amplitudes, as with sonic dominance (Henriques 2003); feelings as frequencies; and the distinctive meaning of affect (Sedgwick and Frank 1995) as timbre. This aims to encourage the radical impulse of the idea of affect to abandon the traditional envelope of the autonomous, self-consistent, rational individual. The meaning of affect is thus located in the ratio, proportions and patterning of vibrations, that is, outside the discourse of emotions or representation of feelings.

142 citations

References
More filters
DOI
01 Jun 1994
TL;DR: In this article, it is shown that all natural things can be reduced to one principle which is nature; and all voluntary things, such as human reason, or will, can be described by a single principle, and therefore there is no need to assume God's existence.
Abstract: Objection 2: Further, it is superfluous to suppose that what can be accounted for by a few principles has been produced by many. But it seems that everything we see in the world can be accounted for by other principles, supposing God did not exist. For all natural things can be reduced to one principle which is nature; and all voluntary things can be reduced to one principle which is human reason, or will. Therefore there is no need to suppose God's existence.

332 citations

Journal ArticleDOI
TL;DR: In this paper, the most remarkable and the most puzzling representations found in all civilizations and all periods until the end of the Middle Ages must be numbered the human forms bearing the heads of animals; they refer to those hybrid figures which occur in a religious, magical or symbolical context and must therefore be expected to embody religious ideas and superstitious practices.
Abstract: mong the most remarkable and the most puzzling representations found in all civilizations and all periods until the end of the Middle Ages must be numbered the human forms bearing the heads of animals. I refer, of course, only to those hybrid figures which occur in a religious, magical or symbolical context and must therefore be expected to embody religious ideas and superstitious practices. Without undertaking an exhaustive study of the earlier history of the problem in the oriental religions, my intention is to publish select and representative monuments which elucidate the history, morphology and changes in the symbolic meaning of these hybrid forms from Roman times onwards.

18 citations

Journal ArticleDOI
TL;DR: In particular, the psychological relationship between the young man and the girl implies that the subject is a story, as well as an emblem of human life as mentioned in this paper. But beyond both story and emblem, the painting seems, like the Sacred and Profane Love, to point to a poetic reality beyond this-worldly; not only the vanity of human love is represented but also its regenerating power.
Abstract: For Titian's Three Ages of Man (Duke of Sutherland Collection, on loan to the National Gallery of Scotland), the traditional title does not adequately account for some features. There is, for instance, the possibility of a narrative content as suggested by the parallel with methods of illustrating Ovidian stories in early printed texts. In particular, the psychological relationship between the young man and the girl implies that the subject is a story, as well as an emblem of human life. But, beyond both story and emblem, the painting seems, like the Sacred and Profane Love, to point to a poetic reality beyond this-worldly; not only the vanity of human love is represented but also its regenerating power.

2 citations