By Stephen Moore, Laurel Kearns
A flip to the animal is underway within the humanities, most manifestly in such fields as philosophy, literary stories, cultural stories, and non secular experiences. One vital catalyst for this improvement has been the amazing physique of animal concept issuing from such thinkers as Jacques Derrida and Donna Haraway. What may possibly the ensuing interdisciplinary box, in general termed animality experiences, suggest for theology, bible study, and different cognate disciplines? Is it attainable to maneuver from animal idea to creaturely theology?
This quantity is the 1st full-length try and grapple centrally with those questions. It makes an attempt to triangulate philosophical and theoretical reflections on animality and humanity with theological reflections on divinity. If the animal human contrast is being rethought and retheorized as by no means earlier than, then the animal human divine differences must be rethought, retheorized, and retheologized besides it. this is often the duty that the multidisciplinary staff of theologians, biblical students, philosophers, and historians assembled during this quantity jointly undertakes. They achieve this often with recourse to Derrida's animal philosophy and in addition with recourse to an eclectic variety of alternative correct thinkers, resembling Haraway, Giorgio Agamben, Emmanuel Levinas, Gloria Anzaldua, Helene Cixous, A. N. Whitehead, and Lynn White Jr.
The result's a quantity that might be crucial analyzing for spiritual reports audiences drawn to ecological concerns, animality reports, and posthumanism, in addition to for animality stories audiences attracted to how buildings of the divine have trained buildings of the nonhuman animal via background
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Extra info for Divinanimality : animal theory, creaturely theology
So divinanimality may appear in another place. A place where divinanimality is there for an instant and then lost is in D. H. Lawrence’s poem “The Snake,” which Derrida discusses at length in The Beast and the Sovereign. He gives it as his example of how we miss hospitality and fellowship in the pettiness of discourse that is actually a cruelty. The poem draws the picture of a scene in which the owner of property comes down to his water trough and finds a great dark snake has arrived at the trough before him and is taking a drink of water on this hot day.
The dominant discourse was written by those who, when addressed by an animal, took no account of it. They neither wanted nor had the capacity to draw any systematic consequences from the fact that an animal could, facing them, look at them, clothed or naked, and in a word, without a word, address them. ”6 The animal was devoid of a gaze. The place of the human or rather of men in this long tradition, for it is a male tradition, are the observers who are not observed by most others and certainly not by animals.
Stone’s “The Dogs of Exodus and the Question of the Animal” takes one dog in particular as its point of departure, that in Emmanuel Levinas’s “The Name of a Dog,” an essay that has acquired unprecedented significance with the emergence of animality studies. Stone notes how Levinas’s tale of Bobby, the Nazi labor-camp dog, begins and ends with reference to two differently positioned groups of dogs in the book of Exodus. ” With Erika Murphy’s “Devouring the Human: Digestion of a Corporeal Soteriology” we run with a different dog, the one that bit Hélenè Cixous as a child.
Divinanimality : animal theory, creaturely theology by Stephen Moore, Laurel Kearns