Explores the political and poetic understanding of the deconstruction of the 'animal question'How does deconstruction understand relations between humans and other animals? This collection of essays reveals that across Jacques Derrida's work as a whole, as well as that of Helene Cixous and Nicholas Royle, deconstruction has always addressed questions about animality. In this collection, for example, Cixous asks after human intervention between the death of a wild bird and the predation of a domestic cat. Kelly Oliver pursues Derrida's analysis of what or whose gaze is at stake when a King oversees the autopsy of an elephant. Royle examines in what sense the vulnerable impressions made by the tunnelling of a mole might be thought of as the traces of a text. Re-examining how we relate to other animals has far-reaching implications for how we think of ourselves. Across this collection authors bring to attention the politics and the ethics of a less anthropocentric world. Even when this world is grasped

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 groundbreaking collection of contributions by leading philosophers offers a new way of thinking about animal rights, our obligation to animals, and the nature of philosophy itself.

A central thinker on the question of the animal in continental thought, Élisabeth de Fontenay moves in this volume from Jacques Derrida's uneasily intimate writing on animals to a passionate frontal engagement with political and ethical theory as it has been applied to animals--along with a stinging critique of the work of Peter Singer and Paola Cavalieri as well as with other "utilitarian" philosophers of animal-human relations. Humans and animals are different from one another. To conflate them is to be intellectually sentimental. And yet, from our position of dominance, do we not owe them more than we often acknowledge? In the searching first chapter on Derrida, she sets out "three levels of deconstruction" that are "testimony to the radicalization and shift of that philosopher's argument: a strategy through the animal, exposition to an animal or to this animal, and compassion toward animals." For Fontenay, Derrida's writing is particularly far-reaching when it comes to thinking about animals, and she suggests many other possible philosophical resources including Adorno, Leibniz, and Merleau-Ponty. Fontenay is at her most compelling in describing philosophy's ongoing indifference to animal life--shading into savagery, underpinned by denial--and how attempts to exclude the animal from ethical systems have in fact demeaned humanity. But Fontenay's essays carry more than philosophical significance. Without Offending Humans reveals a careful and emotionally sensitive thinker who explores the unfolding of humans' assessments of their relationship to animals--and the consequences of these assessments for how we define ourselves.

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.

Judith Still analyses Derrida's late writings on animals, especially his seminars The Beast and the Sovereign, to explore ethical questions of how humans treat animals and how we treat outsiders, from slaves to terrorists.

Derrida and Textual Animality: For a Zoogrammatology of Literature analyses what has come to be known, in the Humanities, as ‘the question of the animal’, in relation to literary texts. Rodolfo Piskorski intervenes in the current debate regarding the non-human and its representation in literature, resisting popular materialist methodological approaches in the field by revisiting and revitalising the post-structuralist thought of Derrida and the ‘linguistic turn’. The book focuses on Derrida’s early work in order to frame deconstructive approaches to literature as necessary for a theory and practice of literary criticism that addresses the question of the animal, arguing that texts are like animals, and animals are like texts. While Derrida’s late writings have been embraced by animal studies scholars due to its overt focus on animality, ethics, and the non-human, Piskorski demonstrates the additional value of these early Derridean texts for the field of literary animal studies by proposing detailed zoogrammatological readings of texts by Freud, Clarice Lispector, Ted Hughes, and Darren Aronofsky, while in dialogue with thinkers such as Butler, Kristeva, Genette, Deleuze and Guattari, and Attridge.