The Animal That Therefore I Am is the long-awaited translation of the complete text of Jacques Derrida's ten-hour address to the 1997 Cérisy conference entitled "The Autobiographical Animal," the third of four such colloquia on his work. The book was assembled posthumously on the basis of two published sections, one written and recorded session, and one informal recorded session. The book is at once an affectionate look back over the multiple roles played by animals in Derrida's work and a profound philosophical investigation and critique of the relegation of animal life that takes place as a result of the distinction--dating from Descartes--between man as thinking animal and every other living species. That starts with the very fact of the line of separation drawn between the human and the millions of other species that are reduced to a single "the animal." Derrida finds that distinction, or versions of it, surfacing in thinkers as far apart as Descartes, Kant, Heidegger, Lacan, and Levinas, and he dedicates extended analyses to the question in the work of each of them. The book's autobiographical theme intersects with its philosophical analysis through the figures of looking and nakedness, staged in terms of Derrida's experience when his cat follows him into the bathroom in the morning. In a classic deconstructive reversal, Derrida asks what this animal sees and thinks when it sees this naked man. Yet the experiences of nakedness and shame also lead all the way back into the mythologies of "man's dominion over the beasts" and trace a history of how man has systematically displaced onto the animal his own failings or bêtises. The Animal That Therefore I Am is at times a militant plea and indictment regarding, especially, the modern industrialized treatment of animals. However, Derrida cannot subscribe to a simplistic version of animal rights that fails to follow through, in all its implications, the questions and definitions of "life" to which he returned in much of his later work.

This volume charts a new course in animal studies that re-examines Jacques Derrida's enduring thought on the visualization of the animal in his seminal Cerisy Conference from 1997, The Animal That Therefore I Am. Building new proximities with the animal in and through - and at times in spite of - the visual apparatus, Seeing Animals after Derrida investigates how the recent turn in animal studies toward new materialism, speculative realism, and object-oriented ontology prompts a renewed engagement with Derrida's animal philosophy. In taking up the matter of Derrida's treatment of animality for the current epoch, the contributors to this book each present a case for new philosophical approaches and aesthetic paradigms that challenge the ocularcentrism of Western culture.

Early Christian theology posited a strict division between animals and humans. Nevertheless, animal figures abound in early Christian literature and art—from Augustine's renowned "wonder at the agility of the mosquito on the wing," to vivid exegeses of the six days of creation detailed in Genesis—and when they appear, the distinctions between human and animal are often dissolved. How, asks Patricia Cox Miller, does one account for the stunning zoological imagination found in a wide variety of genres of ancient Christian texts? In the Eye of the Animal complicates the role of animals in early Christian thought by showing how textual and artistic images and interpretive procedures actually celebrated a continuum of human and animal life. Synthesizing early Christian studies, contemporary philosophy, animal studies, ethology, and modern poetry, Miller identifies two contradictory strands in early Christian thinking about animals. The dominant thread viewed the body and soul of the human being as dominical, or the crowning achievement of creation; animals, with their defective souls, related to humans only as reminders of the brutish physical form. However, the second strand relied upon the idea of a continuum of animal life, which enabled comparisons between animals and humans. This second tendency, explains Miller, arises particularly in early Christian literature in which ascetic identity, the body, and ethics intersect. She explores the tension between these modes by tracing the image of the animal in early Christian literature, from the ethical animal behavior on display in Basil of Caesarea's Hexaemeron and the anonymous Physiologus, to the role of animals in articulating erotic desire, and from the idyllic intimacy of monks and animals in literature of desert ascetism to early Christian art that envisions paradise through human-animal symbiosis.

Zoographies challenges the anthropocentrism of the Continental philosophical tradition and advances the position that, while some distinctions are valid, humans and animals are best viewed as part of an ontological whole. Matthew Calarco draws on ethological and evolutionary evidence and the work of Heidegger, who called for a radicalized responsibility toward all forms of life. He also turns to Levinas, who raised questions about the nature and scope of ethics; Agamben, who held the "anthropological machine" responsible for the horrors of the twentieth century; and Derrida, who initiated a nonanthropocentric ethics. Calarco concludes with a call for the abolition of classical versions of the human-animal distinction and asks that we devise new ways of thinking about and living with animals.

“A unique and intriguing point of entry into the dialogues and a variety of concerns from metaphysics and epistemology to ethics, politics, and aesthetics.” —Eric Sanday, University of Kentucky Plato’s Animals examines the crucial role played by animal images, metaphors, allusions, and analogies in Plato’s dialogues. These fourteen lively essays demonstrate that the gadflies, snakes, stingrays, swans, dogs, horses, and other animals that populate Plato’s work are not just rhetorical embellishments. Animals are central to Plato’s understanding of the hierarchy between animals, humans, and gods and are crucial to his ideas about education, sexuality, politics, aesthetics, the afterlife, the nature of the soul, and philosophy itself. The volume includes a comprehensive annotated index to Plato’s bestiary in both Greek and English. “Plato’s Animals is a strong volume of beautifully written paeans to postmodern themes found in premodern thought.” —Notre Dame Philosophical Reviews “Shows readers of Plato that he remains significant to issues currently pursued in Continental thought and especially in relation to Derrida and Heidegger.” —Robert Metcalf, University of Colorado, Denver “Will provide fertile ground for future work in this area.” —Jill Gordon, author of Plato’s Erotic World

Kari Weil provides a critical introduction to the field of animal studies as well as an appreciation of its thrilling acts of destabilization. Examining real and imagined confrontations between human and nonhuman animals, she charts the presumed lines of difference between human beings and other species and the personal, ethical, and political implications of those boundaries. Weil's considerations recast the work of such authors as Kafka, Mann, Woolf, and Coetzee, and such philosophers as Nietzsche, Heidegger, Derrida, Deleuze, Agamben, Cixous, and Hearne, while incorporating the aesthetic perspectives of such visual artists as Bill Viola, Frank Noelker, and Sam Taylor-Wood and the "visual thinking" of the autistic animal scientist Temple Grandin. She addresses theories of pet keeping and domestication; the importance of animal agency; the intersection of animal studies, disability studies, and ethics; and the role of gender, shame, love, and grief in shaping our attitudes toward animals. Exposing humanism's conception of the human as a biased illusion, and embracing posthumanism's acceptance of human and animal entanglement, Weil unseats the comfortable assumptions of humanist thought and its species-specific distinctions.

Posthumous Life launches critical life studies: a mode of inquiry that neither endorses nor dismisses a wave of recent "turns" toward life, matter, vitality, inhumanity, animality, and the real. Questioning the nature and limits of life in the natural sciences, the essays in this volume examine the boundaries and significance of the human and the humanities in the wake of various redefinitions of what counts as life. They explore the possibility of theorizing life without assuming it to be either a simple substrate or an always-mediated effect of culture and difference. Posthumous Life provides new ways of thinking about animals, plants, humans, difference, sexuality, race, gender, identity, the earth, and the future.

Animal Philosophy is the first text to look at the place and treatment of animals in Continental thought. A collection of essential primary and secondary readings on the animal question, it brings together contributions from the following key Continental thinkers: Nietzsche, Heidegger, Bataille, Levinas, Foucault, Deleuze, Guattari, Derrida, Ferry, Cixous, and Irigaray. Each reading is followed by commentary and analysis from a leading contemporary thinker. The coverage of the subject is exceptionally broad, ranging across perspectives that include existentialism, poststructuralism, postmodernism, phenomenology and feminism. This anthology is an invaluable one-stop resource for anyone researching, teaching or studying animal ethics and animal rights in the fields of philosophy, cultural studies, literary theory, sociology, environmental studies and gender and women's studies.

Philosophy reads humanity against animality, arguing that "man" is man because he is separate from beast. Deftly challenging this position, Kelly Oliver proves that, in fact, it is the animal that teaches us to be human. Through their sex, their habits, and our perception of their purpose, animals show us how not to be them. This kinship plays out in a number of ways. We sacrifice animals to establish human kinship, but without the animal, the bonds of "brotherhood" fall apart. Either kinship with animals is possible or kinship with humans is impossible. Philosophy holds that humans and animals are distinct, but in defending this position, the discipline depends on a discourse that relies on the animal for its very definition of the human. Through these and other examples, Oliver does more than just establish an animal ethics. She transforms ethics by showing how its very origin is dependent upon the animal. Examining for the first time the treatment of the animal in the work of Heidegger, Merleau-Ponty, Derrida, Agamben, Freud, Lacan, and Kristeva, among others, Animal Lessons argues that the animal bites back, thereby reopening the question of the animal for philosophy.

A turn to the animal is underway in the humanities, most obviously in such fields as philosophy, literary studies, cultural studies, and religious studies. One important catalyst for this development has been the remarkable body of animal theory issuing from such thinkers as Jacques Derrida and Donna Haraway. What might the resulting interdisciplinary field, commonly termed animality studies, mean for theology, biblical studies, and other cognate disciplines? Is it possible to move from animal theory to creaturely theology? This volume is the first full-length attempt to grapple centrally with.