Animals
haunt the Western imagination, a haunting entailed by and sustained through our
long-standing, but now crumbling, dualisms. Dualistic thought, pervading the
ancient world of the West and continuing to this day, requires two intellectual
moves: separation and hierarchy. The great eco-feminist philosopher Val
Plumwood uses the term 'hyperseparation' to describe this kind of divide.
Hyperseparation not only says that things are different, it says that the
difference is oppositional and extreme. Thus, for example, where men are taken
to be rational, women must be emotional; if men are active, women must be
passive; if men are hard, women must be soft. The hyperseparated dualisms link
up: if humans are rational, nature must be mindless; if humans are active,
nature must be passive. If humans think and speak, animals must be dumb brutes.
Mind is imagined to be over and above matter, cosmos or heaven is deemed to be
over and above earth, eternity and certainty are valued over and above
transience, mutability, and uncertainty, and so on. The hierarchy of
superiority is also a hierarchy of control: culture over nature, mind over
matter, and so on and on in the most familiar and oppressive fashion.
A
major dualism is that between 'culture' and 'nature.' Culture refers to human
beings, and nature refers to all the rest of the living world that is not
human. Nature/culture is a divide between humans and the rest that sets the
human over and above all else. Within this binary, the separation between
humans and animals is crucial, since animals are those parts of nature closest
to us in face, form, and function. Questions arise: If we are like them, do we
lose our sense of having a unique origin and destiny? If we are not like them,
are we isolated? If we do not belong with them, with whom do we belong? To whom
are we accountable? Where are the boundaries of our ethics? Where are the
boundaries of life, death, thought, experience, knowledge, empathy, concern,
intelligence, communication, love? Who are we when we are with them, and then
again, who are we without them?
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