In the midst of the climate crisis and the threat of the sixth extinction, we can no longer claim to be the masters of nature. Rather, we need to unlearn our species’ arrogance for the sake of all animals, human and non-human. Rethinking our being-in-the-world as Homo sapiens, this monograph argues, starts precisely from the way we relate to our closer companion species. The authors gathered here endeavour to find multiple exit strategies from the anthropocentric paradigms that have bound the human and social sciences. Part I investigates the unexplored margins of human history by re-reading historical events, literary texts, and scientific findings from an animal’s perspective, rather than a human’s. Part II explores different forms of human-animal relationships, putting the emphasis on the institutions, spaces, and discourses that frame our interactions with animals. Part III engages with processes of "translation" that aim to render animals’ experience and perception into human words and visual language.

In 'The Open', contemporary Italian philosopher Giorgio Agamben considers the ways in which the 'human' has been thought of as either a distinct and superior type of animal, or a kind of being that is essentially different from animal altogether.

Explores the implications of our animal origins and posthuman futures for our understanding of our humanity and our relations with other species.

Through an absorbing investigation into recent, high-profile scandals involving one of the largest kosher slaughterhouses in the world, located unexpectedly in Postville, Iowa, Aaron S. Gross makes a powerful case for elevating the category of the animal in the study of religion. Major theorists have almost without exception approached religion as a phenomenon that radically marks humans off from other animals, but Gross rejects this paradigm, instead matching religion more closely with the life sciences to better theorize human nature. Gross begins with a detailed account of the scandals at Agriprocessors and their significance for the American and international Jewish community. He argues that without a proper theorization of "animals and religion," we cannot fully understand religiously and ethically motivated diets and how and why the events at Agriprocessors took place. Subsequent chapters recognize the significance of animals to the study of religion in the work of Ernst Cassirer, Emile Durkheim, Mircea Eliade, Jonathan Z. Smith, and Jacques Derrida and the value of indigenous peoples' understanding of animals to the study of religion in our daily lives. Gross concludes by extending the Agribusiness scandal to the activities at slaughterhouses of all kinds, calling attention to the religiosity informing the regulation of "secular" slaughterhouses and its implications for our relationship with and self-imagination through animals.

The aim of this Element is to provide a novel framework for gaining a critical grasp on the present situation concerning animals. It offers reflections on resisting the established order as well as suggestions on what forms alternative, pro-animal ways of life might take. The central argument of the book is that the search for an anthropological difference - that is, for a marker of human uniqueness determined by way of a sharp human/animal distinction - should be set aside. In place of this traditional way of differentiating human beings from animals, the author sketches an alternative way of thinking and living in relation to animals based on indistinction, a concept that points toward the unexpected and profound ways in which human beings share in animal life, death, and potentiality. The implications of this approach are then examined in view of practical and theoretical discussions in the environmental humanities and related fields.

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.

Since the Asian financial crisis of the late 1990s, Indonesia has undergone a radical program of administrative decentralization and neoliberal reforms. In Methods of Desire, author Aurora Donzelli explores these changes through an innovative perspective—one that locates the production of neoliberalism in novel patterns of language use and new styles of affect display. Building on almost two decades of fieldwork, Donzelli describes how the growing influence of transnational lending agencies is transforming the ways in which people desire and voice their expectations, intentions, and entitlements within the emergent participatory democracy and restructuring of Indonesia’s political economy. She argues that a largely overlooked aspect of the Era Reformasi concerns the transition from a moral regime centered on the expectation that desires should remain hidden to a new emphasis on the public expression of individuals’ aspirations. The book examines how the large-scale institutional transformations that followed the collapse of the Suharto regime have impacted people’s lives and imaginations in the relatively remote and primarily rural Toraja highlands of Sulawesi. A novel concept of the individual as a bundle of audible and measurable desires has emerged, one that contrasts with the deep-rooted reticence toward the expression of personal preferences. The spreading of foreign discursive genres such as customer satisfaction surveys, training sessions, electoral mission statements, and fundraising auctions, and the diffusion of new textual artifacts such as checklists, flowcharts, and workflow diagrams are producing forms of citizenship, political participation, and moral agency that contrast with the longstanding epistemologies of secrecy typical of local styles of knowledge and power. Donzelli’s long-term ethnographic study examines how these foreign protocols are being received, absorbed, and readapted in a peripheral community of the Indonesian archipelago. Combining a telescopic perspective on our contemporary moment with a microscopic analysis of conversational practices, the author argues that the managerial forms of political rationality and the entrepreneurial morality underwriting neoliberal apparatuses proliferate through the working of small cogs, that is, acts of speech. By examining these concrete communicative exchanges, she sheds light on both the coherence and inconsistency underlying the worldwide diffusion of market logic to all domains of life.