Seeing Animals traces the significance of animals to humankind from prehistory to the present day, as objects of worship, means of survival and valued companions. But do animals still matter in our increasingly urbanised and technological age? This book shows that they matter not only because the world would cease to exist without them, but also because we too are animals and how we see them reflects our regard for ourselves and each other. Animals affect people’s lives in a multitude of ways: in art and literature, in daily work, for hunting and sport, as helpers and guides, and not least as essential providers of nourishment and warmth. By closely observing the enormous diversity of animal behaviour, characteristics and habits, whether in the wild, on the screen or as part of domestic life, we will be both humbled and enriched. So wherever you live, whatever your lifestyle, this book encourages you to go out and search for animals, to look at them and learn to see them, not as lesser creatures but as fellow travellers and cohabitants on our extraordinary planet.

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.

John Dupr explores the ways in which we categorize animals, including humans, and comes to refreshingly radical conclusions. It is a mistake to think that each organism has an essence that determines its necessary place in a unique hierarchy. We should reject the misguided concepts of a universal human nature and normality in human behavior. He shows that we must take a pluralistic view of biology and the human sciences.

In this book Han Thomas Adriaenssen offers the first comparative exploration of the sceptical reception of representationalism in medieval and early modern philosophy. Descartes is traditionally credited with inaugurating a new kind of scepticism by saying that the direct objects of perception are images in the mind, not external objects, but Adriaenssen shows that as early as the thirteenth century, critics had already found similar problems in Aquinas's theory of representation. He charts the attempts of philosophers in both periods to grapple with these problems, and shows how in order to address the challenges of scepticism and representation, modern philosophers in the wake of Descartes often breathed new life into old ideas, remoulding them in ways that we are just beginning to understand. His book will be valuable for historians interested in the medieval background to early modern thought, and to medievalists looking at continuity with the early modern period.

Annotation In this mesmerizing series of interviews with dedicated people who work to save endangered species throughout the world, an alarming truth emerges: the obstacles of human politics, greed, corruption, folly, and hypocrisy can present as much danger to a species' survival as biological causes. The dramatic lessons of this book shed new light on the problems of declining species and offer hope that we may yet change their fate.

This book discusses how literary writers re-envisioned species survival and racial uplift through ecological and biogeographical concepts of dispersal. It will appeal to readers interested in nineteenth-Century American literature and Literature and the Environment.

In A Realist Metaphysics of Race: A Context-Sensitive, Short-Term Retentionist, Long-Term Revisionist Approach, Jeremy Pierce defends a social kind view of racial categories. On this view, the biological features we use to classify people racially do not make races natural kinds. Rather, races exist because of contingent social practices, single out certain groups of people as races, give them social importance, and allow us to name them as races. Pierce also identifies several kinds of context-sensitivity as central to how racial categorization works and argues that we need racial categories to identify problems in how our racial constructions are formed, including the harmful effects of racial constructions. Hence, rather than seeking to eliminate such categories, Pierce argues that we should also make efforts to change the conditions that generate their problematic elements, with an eye toward retaining only the unproblematic aspects. A Realist Metaphysics of Race contains insights relevant not just to professional philosophers in metaphysics, philosophy of race, social philosophy, philosophy of language, and philosophy of science, but also to students and scholars working in sociology, biology, anthropology, ethnic studies, and political science.