In this book, Isaac Alderman uses insights from the cognitive study of death anxiety and disgust to examine the animal-human boundary in Genesis 2-3, providing biblical scholars with a case study for how this interdisciplinary approach can be used to analyze texts that deal with themes of mortality, the human body, or the animal-human boundary.

In this book, Isaac Alderman uses insights from the cognitive study of death anxiety and disgust to examine the animal-human boundary in Genesis 2-3, providing biblical scholars with a case study for how this interdisciplinary approach can be used to analyze texts that deal with themes of mortality, the human body, or the animal-human boundary.

The translated, complete text of Derrida’s 1997 ten-hour address, “The Autobiographical Animal,” focusing on the industrialized treatment of animals. The Animal That Therefore I Am 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.

Drawing on a range of perspectives -philosophy, literary criticism, art history and cultural studies-the essays collected here explore unconventional ways of knowing animals, offering new insights into apparently familiar relationships between humans and other living beings.

“Sleeplessness gets the Susan Sontag illness-as-metaphor treatment in this pensive, compact, lyrical inquiry into the author’s nighttime demons.” —Kirkus Reviews In 2016, Samantha Harvey began to lose sleep. She tried everything to appease her wakefulness: from medication to therapy, changes in her diet to changes in her living arrangements. Nothing seemed to help. The Shapeless Unease is Harvey’s darkly funny and deeply intelligent anatomy of her insomnia, an immersive interior monologue of a year without one of the most basic human needs. Original and profound, and narrated with a lucid breathlessness, this is a startlingly insightful exploration of memory, writing and influence, death and the will to survive, from “this generation’s Virginia Woolf” (Telegraph). “Captures the essence of fractious emotions—anxiety, fear, grief, rage—in prose so elegant, so luminous, it practically shines from the page. Harvey is a hugely talented writer, and this is a book to relish.” —Sarah Waters, New York Times–bestselling author “Harvey writes with hypnotic power and poetic precision about—well, about everything: grief, pain, memory, family, the night sky, a lake at sunset, what it means to dream and what it means to suffer and survive . . . The big surprise is that this book about ‘shapeless unease’ is, in the end, a glittering, playful and, yes, joyful celebration of that glorious gift of glorious life.” —Daily Mail “What a spectacularly good book. It is so controlled and yet so wild . . . easily one of the truest and best books I’ve read about what it’s like to be alive now, in this country.” —Max Porter, award-winning author of Lanny

Essays previously published in the journal Critical inquiry.

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 makes a significant contribution to both the study of Derrida and of modernist studies. The contributors argue, first, that deconstruction is not “modern”; neither is it “postmodern” nor simply “modernist.” They also posit that deconstruction is intimately connected with literature, not because deconstruction would be a literary way of doing philosophy, but because literature stands out as a “modern” notion. The contributors investigate the nature and depth of Derrida's affinities with writers such as Joyce, Kafka, Antonin Artaud, Georges Bataille, Paul Celan, Maurice Blanchot, Theodor Adorno, Samuel Beckett, and Walter Benjamin, among others. With its strong connection between philosophy and literary modernism, this highly original volume advances modernist literary study and the relationship of literature and philosophy.

"Speaking of Animals" consists of a linked series of thirteen essays about subjects ranging from deciding to castrate a dog, evaluating recent dog memoirs, observing animals in Spain, reading about the training of big cats, watching Animal Planet, and being unable to kill a racoon in Texas. So often personal, even while analyzing novels such as "Water for Elephants" or movies such as "Giant" or "Into the Wild," the essays offer both an implicit critique and a continuation of recent discursive trends in animal studies, whose language is too haplessly abstracted from the animals in whose name we humans strive to speak as well as narrate.