Animals and Animality

O objetivo deste artigo é analisar criticamente como as poéticas interespécies atravessam o acervo vivo do Museu Transgênero de História e Arte (MUTHA). Para isso, selecionamos duas artistas do acervo — A TRANSÄLIEN e Bárbara Banida — e analisamos suas poéticas em diálogo com uma bibliografia especializada (TSING, 2019; VIANA, 2025; HABIB, 2021). Essa abordagem intersecional, que conecta arte, ecologia, gênero, raça e memória, enfatiza a importância de imaginar futuros transespécies em que coexistir não seja apenas possível, mas incontornável.

Several currents in contemporary thought converge in the call for a generic and non-reductively naturalistic conception of the human life-form. I propose to meet this demand through a constructively critical revision of Helmuth Plessner's philosophical anthropology in light of the so-called transformative model advocated by contemporary Neo-Aristotelians (John McDowell, Matthew Boyle). Plessner constructs the nature-philosophical hierarchy outlined in Levels of Organic Life and the Human in accordance with a principle that can be understood along transformativist lines. However, by construing humans' distinctive bodily constitution as irrelevant to their "eccentric positionality," Plessner deviates from his transformative scheme and reverts to an additive view. In order to account for this deviation, I ask what it is about the human life form that necessitates eccentric positionality and argue that the answer transpiring from Plessner's arguments turns on the mediating function of second nature. The shared character of second nature draws attention to the difficulty of accommodating the constitutive role of human sociality in Plessner's nature-philosophical framework. This difficulty comes to a head in Plessner's reworking of the Hegelian conception of "spirit" and helps account for his relapse into an additive view. The problem identified here drives major theoretical realignments in Plessner's writings after Levels, a problem-oriented overview of which puts us on a track towards a viable conception of the human life form: one that reframes the insights reached in Plessner's later writings in categorial, generic terms by embedding them in a corrected, and consistently transformative, version of the nature-philosophical framework developed in Levels.

Traditional Christian patriarchy and primacy of the male gender, at any rate, are linked to the Yahwist creation narrative in which the man is seemingly created before the woman. Prevailing conversations have constructed doctrinal positions, polity and dogmatism around the tradition of male headship and female subjugation. The objective of this study was to reread the Yahwist narrative with the view of demystifying the male headship mythology through a systematic analysis of the interconnection between adam and Adamah. The study utilised grammatical and syntactical exegesis and feminist hermeneutics to advance informed constructions on demystifying male headship. While the grammatical and syntactical focused on the grammar and word ordering of the text to arrive at the authorial intended meaning, the feminist hermeneutics renders interpretation from the women’s experience. Despite eisegetical tendencies surrounding some interpretations of the text of Genesis 2:21–25, the study adds to the discourses on a systematised derogatory view of the feminine gender by the Yahwist. This account presents gender asymmetry as it relates to biblical studies.

The Christian tradition of patriarchy often traces its roots to the Yahwist creation narrative in Genesis 2:21-25. The study asks a pivotal question: "Does the Yahwist creation narrative teach male primacy?" However, a closer examination of the Hebrew words "Adam" and "Adamah" suggests a more egalitarian relationship between man and woman. This study aims to reexamine the narrative using grammatical analysis and feminist hermeneutics to challenge the traditional interpretation of male headship. While some interpretations have been influenced by eisegesis, a careful analysis suggests that the Yahwist narrative does not explicitly advocate for male primacy. Instead, it presents a non-derogatory view of the feminine gender and emphasizes humanity's responsibility to care for the earth. Hence, the study advocates for a reconsideration of male headship in the Christian traditions.

Being & Metaphor: Variations on World offers a multi-layered approach to questions in philosophy, and specifically continental philosophy. Using a new structure to the book format—allowing for both a linear and a more sectional, layered approach to reading—Being & Metaphor guides the reader through a transformative project of reimagining and re-experiencing their self, group, world, and others around them. Drawing on Martin Heidegger’s concept of “world,” Being & Metaphor develops a notion of the multiplicity of worlds: other human, non-human animal, plant, and even thingly worlds. The book draws on Jan Zwicky’s concept of “metaphor” to posit a metaphoric ontology: i.e., a way that overlapping worlds exist together. Worlds have aspects in common while nonetheless retaining their irreducible difference. At the heart of Being & Metaphor is the question of how to live a good life and the answer lies in practices and politics of sensitive responsivity to beings around us.

NOTE: This PDF version lets you click on the first word of a section and it will link you to the next section in the overlay. So, clicking on the first word for 1.1 will link you to 2.1, the first word for 2.1 will link you to 3.1, and the first word for 3.1 will link you back to 1.1.

Početkom novembra 2022. godine, mediji u Srbiji preneli su vest o neobičnoj pojavi na zapadu Bačke. Crni panter koji po tvrdnjama navodnih očevidaca luta šumama u blizini Apatina, izazvao je fascinaciju, strah, podsmeh i nevericu građana, dopuštajući kratkotrajno i delimično preusmeravanje pažnje sa zgusnutih informacija o potencijalnoj globalnoj krizi izazvanoj uslovima koje je diktirala pandemija i sve učestalijih informacija o ugroženosti životne sredine na globalnom i lokalnom planu, na bajkoviti narativ sa simboličkim značenjima. Na osnovama Langerovog koncepta "drugih vesti" i Kelsijevog shvatanja diskurzivnih mitologija, kritički su analizirana tri medijska diskursa o pojavi pantera u Apatinu: 1. Panter kao metafora neprijateljske drugosti; 2. Panter kao imaginarni prijatelj i saveznik

This article examines T. S. Eliot’s “Gerontion” (1920), “Sweeney Among the Nightingales” (1919), and “Marina” (1930) as a trajectory of Eliot’s poetic and spiritual vision, moving from cultural desiccation and grotesque caricature to intimations of renewal. Drawing upon close textual analysis and critical perspectives, the essay situates “Gerontion” within the ruins of post–World War I Europe, where biblical and Jacobean echoes expose a world of spiritual drought and historical disillusionment. “Sweeney Among the Nightingales” is read as a grotesque parody of modern existence, where sexuality, violence, and parody of classical tragedy collapse the distinction between ancient heroism and modern vulgarity. Finally, “Marina” signals Eliot’s turn toward religious faith and personal renewal, its imagery of sea, pine, and childhood memory affirming the possibility of grace without overt dogma. Engaging with critics such as Stephen Spender, Hugh Kenner, Elizabeth Schneider, Lyndall Gordon, A. David Moody, and Grover Smith, the essay demonstrates Eliot’s persistent interrogation of history, ritual, and faith. It argues that these three poems, taken together, dramatize Eliot’s modernist poetics of despair and redemption, exposing the fragmented condition of modernity while holding out the possibility of spiritual transformation.

https://aipublications.com/ijllc/detail/after-such-knowledge-what-forgiveness-decay-violence-and-redemption-in-t-s-eliot-s-gerontion-sweeney-among-the-nightingales-and-marina/

This article examines T. S. Eliot’s “Gerontion” (1920), “Sweeney Among the Nightingales” (1919), and “Marina” (1930) as a trajectory of Eliot’s poetic and spiritual vision, moving from cultural desiccation and grotesque caricature to intimations of renewal. Drawing upon close textual analysis and critical perspectives, the essay situates “Gerontion” within the ruins of post–World War I Europe, where biblical and Jacobean echoes expose a world of spiritual drought and historical disillusionment. “Sweeney Among the Nightingales” is read as a grotesque parody of modern existence, where sexuality, violence, and parody of classical tragedy collapse the distinction between ancient heroism and modern vulgarity. Finally, “Marina” signals Eliot’s turn toward religious faith and personal renewal, its imagery of sea, pine, and childhood memory affirming the possibility of grace without overt dogma. Engaging with critics such as Stephen Spender, Hugh Kenner, Elizabeth Schneider, Lyndall Gordon, A. David Moody, and Grover Smith, the essay demonstrates Eliot’s persistent interrogation of history, ritual, and faith. It argues that these three poems, taken together, dramatize Eliot’s modernist poetics of despair and redemption, exposing the fragmented condition of modernity while holding out the possibility of spiritual transformation.

This thesis analyzes Pajtim Statovci‘s novels My Cat Yugoslavia (in Finnish, Kissani Jugoslavia, 2014), Crossing (Tiranan Sydän, 2016), and Bolla (2019) from a Literary Animal Studies point of view. Using Frederike Middelhoff‘s, Sebastian Schönbeck's, Roland Borgards' and Catrin Gersdorf's categorized approach of Zoopoetics, the analysis aims to investigate the function, behavior, and appearances of animals, and how they are taking part in the creation of a literary text. As this approach states, animals are not symbols or metaphors, as would be in the case of a traditional literary analysis, but rather ―makers‖ of the text in the author‘s creative process. It explores these non-humans‘ character features and their relationship with the literary environment. Going ”beyond” the traditional interpretation is one of the aims of this analysis in order to widen the reception of the author‘s work and to gain more insights on it.

This essay examines how zoological and horticultural metaphors informed rhetoric concerning sexual ethics in the writings of early Christians. Using case studies on Clement of Alexandria, Ambrose of Milan, Jerome, and John Chrysostom, among others, I argue that Christian authors used animals and plants as gendered representations of the "natural world," a rhetorical move that appeals to an authority unique for its divinely-created and 'transhistorical' essence, to ground their prescriptions regarding Christian sexual nature and conduct. Ambrose of Milan, for example, points to the purported coloring of birds to argue for a male/female gender binary among humans. Other early Christian authors, however, cite animal behavior as an example of sexual deviance or change. The Epistle of Barnabas, for example, presents examples of eccentric animal sexual behavior as negative exemplars for the types of practices humans ought to avoid. My analysis of nature and animals in early Christian sexual ethics, therefore, reveals how nature functioned in a polyvalent manner in Patristic literature, simultaneously representative of God's creative perfection as well as humanity's fallen deviance.

What was the role of animals, material "things, " and other nonhuman entities in the formation of early Christian views of Jesus? What can these portrayals teach us about early Christianity's more general relation to nature and nonhuman others? The ensuing essay explores these two questions through an analysis of how zoological metaphors informed portrayals of Christ and the construction of Christian ethics in the Epistle of Barnabas, an early Christian text written in the late-first to early-second century CE. While Barnabas is often classified among the early Christian "Apostolic Fathers, " it was composed contemporaneously with writings that would eventually become the New Testament, and was even included in some early New Testament collections (e.g., Codex Sinaiticus) (Lookadoo 2022, 4-16; Loman 2005). This makes it a valuable work for elucidating the broader cultural contexts that may have shaped views of animals among the writers and readers of (other) New Testament texts. My approach comprises an ideological-critical analysis, which seeks to examine how the meaning and function of ideas, as contextualized within their socio-historical contexts, inter-inform, support, and/or subvert particular relations of power. 1 In Barnabas, I argue that animal metaphors, simultaneously representative of Christ's messianic identity as well as the world's fallen deviancy, functioned to undergird Christian superiority and forward anti-Jewish ideologies. In such a way, the Epistle provides an important opportunity to reflect on the role of animals both in ancient identity formation and in contemporary conversations surrounding animal and environmental ethics.

In recent times TV channels and print media are covering news about the menace of the stray dogs, dog bites and deaths due to it, since stray dogs have reached a sizable number where deaths across the age groups throughout the country happening due to its bites has now become a phenomenon-where a population of stray dogs grows and deaths of people due to it are increasing day-by-day. As against the background, the Supreme Court of India in August 2025, has modified its earlier order concerning stray dogs, permitting vaccinated and sterilised dogs to be released in their original localities after treatment, but not those with rabies or aggressive behaviour. In its order, the Court banned public feeding, mandating dedicated feeding spot, and called for a national policy on stray dog management, expanding the scope of the order to the entire country. The following are key directives of the August, 2025 Order:

According to Kant, self-legislation requires that one's reasoning power reigns supreme, a view that has, for decades, supported "stand alone" critical thinking classes. In contrast, some argue for the need to reason together across difference hence the growing popularity of Communities of Philosophical Inquiry. It will be argued here that this focus is still too narrow. If "togetherness" is necessary for excellent reasoning since, clearly, we are emotional beings as well as reasoning beings, such contexts require that we take responsibility for managing the emotional environment in which that reasoning takes place. Such responsibility is sorely lacking in contemporary culture wars that condone self-righteous insult-flinging, define attempts to self-shield as evidence of deserved guilt, and that perpetrate widespread emotional fragility in the name of safety. Hence, it will be argued that it is imperative that we stop reproducing the error attributed to Descartes of assuming a quasi-disconnect between mind and body by embracing educational strategies that focus entirely on perfecting reason. The goal, rather, must be to educate so that we all take responsibility for creating "we contexts" by ensuring that the emotional landscape to which we inevitably contribute is amenable to the possibility of reasonable interchange and self-legislation.

This study explores the role of zoomorphic tableware at the court of Francesco Maria II Della Rovere, Duke of Urbino, highlighting its cultural significance beyond mere decoration. These animal-shaped objects reflected the Duke’s intellectual pursuits, status, and fascination with nature, creating a visual language of power and refinement. As part of the Immaginare i Saperi project, supported by the Italian Ministry of Culture and Sapienza University of Rome, this research investigates the connections between iconographic sources and the artistic production of the Duchy, focusing on decorative arts and material culture. Renaissance banquet culture transformed tableware into a symbol of prestige, with zoomorphic vessels in maiolica, silver, and bronze appearing in elite courts. The Della Rovere inventories document a strong presence of animal motifs, particularly turtles, birds, and marine creatures, often associated with the Duke’s personal symbolism and the artistic legacy of workshops like the Fontana and Patanazzi families. Through artistic analysis and archival research, this paper sheds new light on how artisans crafted these objects, their intended functions, and how their iconography differed from other European courts. It also explores the impact of the Duke’s collecting habits, his extensive library, and his influence on the artistic landscape of Urbino, where nature, science, and artistic imagination merged in the creation of some of the most fascinating ceremonial tableware of the Renaissance.

Il patrizio genovese Gerolamo Imperiale, pittore e incisore dilettante, nel 1622 inizia orgogliosamente a firmare le proprie opere. Trasferitosi a Parma per frequentare le lezioni universitarie del rifondato Studium parmense già nel 1614 e poi, con continuità, tra il 1619 e il 1623 e ancora nel 1627, 1 nel 1622 ha evidentemente raggiunto una maturità tecnica e stilistica che gli permette di inserirsi sul panorama artistico cittadino, di ricevere ve-re e proprie commissioni e venire retribuito per il suo lavoro. La figura di Imperiale si inserisce così in bilico tra quella dei gentiluomini dilettanti, che si fanno guidare dai pittori di casa, o frequentano le scuole e le accademie istituite nelle abitazioni dei pittori, ma che non ambiscono a esercitare la professione di pittore e quella dei membri della nobiltà che vi si dedicano pienamente e divengono talvolta 'pittori di fama'.

In our times, phenomena such as industrial animal agriculture, increased meat consumption, and the loss of species necessitate an urgent shift in human attitudes towards animals. Within the Orthodox Church, there seems to exist some discrepancy concerning different approaches to animals. On the one hand, the ideals and praxis of monastic saints demonstrates a harmonious relationship with animals, supported by the idea of a return to the original paradisiacal state. On the other hand, this seems to have minimal impact on the broader Church, or its teachings.

The patristic, hymnographic, and even modern Orthodox discourses are inherently linked with the concept of animals as αλόγα, beings lacking the faculty of reason. Historically, this notion has frequently been used to justify human entitlement to treat animals as objects of consumption and mistreatment. The validity of this argument was debated already in antiquity, and its integration into patristic theology created some tensions with the paradisiacal ideals. The notion of animals as αλόγα is problematic in several ways related to its semantic ambiguity, inconsistent applications, and practical realities. Therefore, the argument requires reinterpretation in the light of contemporary concerns and modern scientific discoveries regarding animal cognition. This paper seeks to trace and examine the principal uses, applications, and problematic aspects of the idea of animals as αλόγα, focusing on patristic sources with some reference to Greek antiquity, in addition to some insights of modern natural science.

Con Derrida, y con Marx, sus espectros, desde un compromiso con ellos, y tomando prestadas las palabras textuales del primero en Espectros de Marx, si tomo la palabra en un coloquio «es, ante todo, para no eludir una responsabilidad»  sino, más bien, en una cierta confrontación con el reproche de la onceava tesis sobre Feuerbach —que implica una concreta concepción de las relaciones entre teoría y praxis—, tomo la palabra para tratar de transformar el mundo interpretándolo, aunque no sólo. Pensando, sin duda, se transforma el mundo, aunque hay ciertas transformaciones que exigen, para hallarse en curso, algo más que interpretaciones, requieren pasar por una auténtica prueba aporética de la responsabilidad y la decisión, que se basa a la vez en conocimientos y en la suspensión de estos, pues no debe ser la simple aplicación de un conocimiento, un programa, una técnica. Tal, creo, es, también, la condición de posibilidad de lo político.--

Massimo Moretti (a cura di), Gli animali e la caccia nell'immaginario di Francesco Maria II della Rovere, Roma: De Luca Editori d'Arte, 2024, 432 pp. ISBN: 9788865575772 Gli animali e la caccia nell'immaginario di Francesco Maria II della Rovere, a cura di Massimo Moretti, offre un'esaustiva ricostruzione dell'universo culturale e simbolico dell'ultimo duca d'Urbino, definito "principe filosofo" da Torquato Tasso. Questo volume, che inaugura la collana Immaginare i saperi, persegue l'obiettivo, come esplicitato dal curatore e da Giovanni Pacini, di "collegare dei saperi e delle immagini a un immaginario di nuovo eloquente, reso accessibile alla contemporaneità sia per l'esercizio della libera facoltà immaginativa, sia per la stesura di un nuovo discorso, quanto più aderente possibile alla storia" (p. 365). L'analisi dell'arte venatoria, la quale rappresenta il tema unificante dei numerosi contributi che compongono il volume, si dimostra uno strumento efficace per indagare l'iconografia dell'età moderna.

Keratinocyte migration is critical for wound re-epithelialization. Previous studies showed that epinephrine activates the beta2-adrenergic receptor (B2AR), impairing keratinocyte migration. Here, we investigated the keratinocyte catecholamine synthetic pathway in response to acute trauma. Cultured keratinocytes were scratch wounded and expression levels of the B2AR and catecholamine synthetic enzymes tyrosine hydroxylase and phenylethanolamine-N-methyltransferase were assayed. The binding affinity of the B2AR was measured. Wounding downregulated B2AR, tyrosine hydroxylase, and phenylethanolamine-N-methyltransferase expression, but pre-exposure to timolol, a beta-adrenergic receptor antagonist, delayed this effect. In wounded keratinocytes, B2AR-binding affinity remained depressed even after its expression returned to prewounding levels. Keratinocyte-derived norepinephrine increased after wounding. Norepinephrine impaired keratinocyte migration; this effect was abrogated with B2AR-selective antagonist ICI-118,551 but not with B1AR-selective antagonist bisoprolol. Finally, for clinical relevance, we determined that norepinephrine was present in freshly wounded skin, thus providing a potential mechanism for impaired healing by local B2AR activation in wound-edge keratinocytes. Taken together, the data show that keratinocytes modulate catecholamine synthetic enzymes and release norepinephrine after scratch wounding. Norepinephrine appears to be a stress-related mediator that impairs keratinocyte migration through activation of the B2AR. Future therapeutic strategies evaluating modulation of norepinephrine-related effects in the wound are warranted.

Can a small, new political party increase the attention to nonhuman animal welfare? This paper traces the effect of the Party for the Animals on the Dutch parliament. This was the first animal advocacy party to enter parliament. After this relatively small, new political party entered the Dutch parliament, attention to agriculture and animal welfare increased markedly. Because of timing of the change and the absence of alternative explanations, it is very likely that the Party for the Animals caused the change. The paper also identifies the underlying mechanism of the change in attention: a conflict between established political parties and the new political party about the framing of the debate on agriculture.

Animot -l'altra filosofia -liberata dal conflitto difficilmente sopportabile con la civiltà, -la bellezza di un'esistenza in sé compiuta. E, nonostante l'eterogeneità dello sviluppo organico, il sentimento di un'intima parentela, di un'incontestabile affinità. Spesso nel carezzare Jofi mi sono sorpreso a mugolare una melodia che io, uomo assolutamente non musicale, ho dovuto riconoscere come l'aria dell'amicizia dal Don Giovanni 3 . Freud, soprattutto negli anni della vecchiaia -malato incurabile, in un tempo segnato dall'avanzata del nazismo antisemita in Europa, circondato da collaboratori di cui si fidava sempre meno -trova in Jofi una amicizia sincera, senza doppi fini, semplice e assoluta. Il cane come migliore amico dell'uomo, la conosciamo questa storia (in realtà è un'amica fedele proprio perché non è un'amica; è una cagna infatti). Il punto è esattamente questo: Jofi non è un animale, proprio perché la sua presenza, nello studio di Freud,

This essay explores the parallels between philosophical thought, particularly that of Immanuel Kant and Martin Heidegger and the scientific pursuit of understanding turbulence. It argues that turbulence is not merely a physical phenomenon but a manifestation of deeper ontological truths that elude empirical modeling. Through this lens, we reflect on the limits of knowledge, the nature of Being, and the presence of meaning beyond scientific grasp. Extending the analogy, we consider music as another domain where infinite creativity meets structured theory, revealing insights about meaning, presence, and human experience. This is a personal reflective essay, not a formal research article. It explores connections between turbulence and philosophical ideas from Kant and Heidegger, aiming to reflect on the limits of scientific understanding. It is shared here in the hope it sparks dialogue or resonates with others interested in the deeper meaning behind complex physical phenomena.

¿Son la fantasmofísica  deleuziana y la espectrología  derridiana otros modos de la metafísica? ¿O expresan algo otro con relación a la metafísica? ¿Pueden encarnar una alternativa a la violencia estructural inscripta en la ontología de guerra  que signa a nuestras sociedades liberales contemporáneas? Preguntas ambiciosas, quizás, que sirven de hilo conductor a las siguientes páginas. Pero preguntas a su vez modestas, porque señalan el carácter preparatorio de lo que aquí desarrollaremos.

Καὶ ἠγάπησαν οἱ ἄνθρωποι µᾶλλον τὸ σκότος ἢ τὸ φῶς "E gli uomini vollero piuttosto le tenebre che la luce". (Vangelo di Giovanni, 3:19) 1 Nei confronti del paese di Recanati nelle Marche sembrerebbe essersi coagulata un'idea di perenne r i c e r c a , d i m a l i n c o n i a e d i sofferenza, ciò perchè attorno a questo luogo si è espressa l'opera di due autori, che più di tutti hanno avvertito la fragilità dell'uomo, ed i primi a descriver la in modo estremamente sensibile: il pittore Lorenzo Lotto, e lo scrittore G i a c o m o L e o p a r d i. A f f i n i t à territoriale quella dei due artisti, oltre che spirituale e dunque psicologica. Entrambi hanno testimoniato di una condizione di sofferenza e di malinconia, espressa con accenti diversi, nella propria produzione artistica. Le loro opere testimoniano di d i s p e r a z i o n e , a n g o s c i a , pessimismo, di un rapporto difficile con il mondo e con la natura, e di un incessante confr onto con l'azione provvidenziale di Dio. Il punto di approdo di Leopardi, sarà confessarsi apertamente ateo, mentre il Lotto chiuderà la propria parabola esistenziale divenendo un oblato nel convento della Santa casa di Loreto nelle Marche, ultima t e s t i m o n i a n z a d i u n a f e d e controversa, difficile e tormentata, spesso accostata probabilmente a ragione, al sentire religioso del mondo protestante. La poesia "Infinito" di Leopardi, la cui stesura definitiva risale agli anni 1818-1819, e la tela della "Trasfigurazione" di Lorenzo Lotto, del periodo 1510-1512, conservata al Museo Civico di Recanati, ruotano entrambe attorno alla collina recanatese del Monte Tabor, luogo reale e metafisico assieme, che in qualche modo unisce i due personaggi sul piano psicologico. La modernità straordinaria di Lotto non ha impedito che fosse un autore dimenticato per molti secoli, probabilmente perchè la sua sensibilità artistica richiedeva tempi che fossero lontani da Il brano tratto dal Vangelo di Giovanni è citato ad apertura della "Ginestra" di Giacomo Leopardi

Animals' omnipresence in human society makes them both close to and ye tremarkably distant from humans. Human and animal lives have always been entangled, but the way we see and practice the relationships between humans and animals - as close, intertwined, or clearly separate - varies from time to time and between cultures, societies, and even situations. By putting these complex relationships in focus, this anthology investigates the ways in which human society deals with its...

This article examines two women poets, the Brazilian Arriete Vilela and the Caribbean poet living in Britain, Grace Nichols, with the aim of showing the way they deal differently with notions of space and place in nature, approaching these notions through ecocriticism, feminism and other interdisciplinary readings. Their poems present an understanding of nature that involves an interconnection between human and more-than-human in a relationship that may be seen as harmonious and problematic. Videla' s use of "nature imagery" provides both resitances and potentialities to be revealed in her Brazilian poetry. Grace Nichols begins from a discontinuity in her view of Caribbean landscape and culture where a touristic colonizing industry frames even gendered bodies. These two poets explore the dialogue between external nature of the female human being, in a body of work through which such dialogues and conflicts can be poetically resisted and celebrated.

Rabies disease claims 200-300 human deaths in the Philippines per year, mostly due to bites from infected dogs. Considered as the leading tourist destination in Bohol province, Panglao Island ironically had the highest canine rabies incidence in 2013. This study aimed to describe the people's knowledge and practices regarding rabies and responsible dog ownership (RDO) components [annual vaccination against rabies, dog registration, dog leashing or confinement and dog neutering]. A cross-sectional study was conducted to descriptively and inferentially analyze the results using Odds Ratio at 95% confidence interval. Although most were aware about the rabies disease and RDO, only 58% of owners had their dog's vaccination updated. Furthermore, less than half of owners had their dogs registered (44%), leashed/ confined (37%) and neutered (13%). Mongrels and those not kept as pets were more likely free-roaming. Dogs were more likely to be vaccinated if they were purebred, regularly checked by a veterinarian and aged >1 year old. Majority of the people in the island had the right knowledge and practices regarding rabies disease except for updating of dog's anti-rabies vaccination. Moreover, other than vaccination, only a few knew and practiced the components of RDO. There is a need to campaign for regular rabies vaccination and promote RDO as well.

Rabies disease claims 200-300 human deaths in the Philippines per year, mostly due to bites from infected dogs. Considered as the leading tourist destination in Bohol province, Panglao Island ironically had the highest canine rabies incidence in 2013. This study aimed to describe the people’s knowledge and practices regarding rabies and responsible dog ownership (RDO) components [annual vaccination against rabies, dog registration, dog leashing or confinement and dog neutering]. A cross-sectional study was conducted to descriptively and inferentially analyze the results using Odds Ratio at 95% confidence interval. Although most were aware about the rabies disease and RDO, only 58% of owners had their dog’s vaccination updated. Furthermore, less than half of owners had their dogs registered (44%), leashed/ confined (37%) and neutered (13%). Mongrels and those not kept as pets were more likely free-roaming. Dogs were more likely to be vaccinated if they were purebred, regularly checke...

Ovaj rad istražuje mjesto i simboliku životinja u islamskim tekstovima, uključujući Kurʼan, hadis i sufijsku literaturu. Autor Neal Robinson analizira kako se različite vrste, poput ptica, konja, pasa, mrava i deva, spominju u islamskim spisima te kako su tumačene kroz historiju. Kurʼan naglašava Božiju providnost nad svim živim bićima, ističući njihovu ulogu u Božijem stvaranju i njihov odnos s ljudima. Posebno se razmatraju eshatološke vizije vezane za životinje, sufijska interpretacija njihovog duhovnog značaja, kao i pravna i etička pitanja vezana za njihovu upotrebu u ishrani, lovu i žrtvovanju. Autor ukazuje na različite perspektive unutar islamske tradicije, od mističnog poštovanja prema životinjama do normativnih pravnih regulativa koje definiraju čovjekov odnos prema njima.

Animot -l'altra filosofia -liberata dal conflitto difficilmente sopportabile con la civiltà, -la bellezza di un'esistenza in sé compiuta. E, nonostante l'eterogeneità dello sviluppo organico, il sentimento di un'intima parentela, di un'incontestabile affinità. Spesso nel carezzare Jofi mi sono sorpreso a mugolare una melodia che io, uomo assolutamente non musicale, ho dovuto riconoscere come l'aria dell'amicizia dal Don Giovanni 3 . Freud, soprattutto negli anni della vecchiaia -malato incurabile, in un tempo segnato dall'avanzata del nazismo antisemita in Europa, circondato da collaboratori di cui si fidava sempre meno -trova in Jofi una amicizia sincera, senza doppi fini, semplice e assoluta. Il cane come migliore amico dell'uomo, la conosciamo questa storia (in realtà è un'amica fedele proprio perché non è un'amica; è una cagna infatti). Il punto è esattamente questo: Jofi non è un animale, proprio perché la sua presenza, nello studio di Freud,

Articolo sottoposto a peer review. Ricevuto il 21/07/2016. Accettato il 03/12/2016 Homo sapiens has always been an animal species which somewhat 'exceeds' its own nature. Therefore, transhumanism is not that different from humanism. In fact, the latter is but another form of humanism, while posthumanism is a condition completely beyond humanity. More specifically, posthumanism means a form of life which is beyond 'subjectivity'. Such a subjectless life places itself beyond ethics and politics too. Therefore, posthumanism implies a non-humanistic humanity, that is, a form of humanity that finally is animal. Nudus humi iacet, infans, indigus omni vitali auxilio, cum primum in luminis oras nixibus ex alvo matris natura profudit 1 .

bibliques : marquer la ressemblance par l'image dans le premier Moyen âge ? Très peu de cas de jumeaux occupent le récit biblique : on relève deux seuls binômes, Ésaü -Jacob (Gn 25), matrice de la dissemblance comme nous le verrons, et Pérèç -Zéhar (Gn 38) 1 . Mais si l'on consent d'élargir l'enquête aux faux jumeaux, tels Caïn et Abel (Gn 4), Ismaël et Isaac (Gn 16) mais plus spécialement Éphraïm et Manassé (Gn 48), on constate alors que ces deux catégories de couples fraternels servent avant tout à thématiser le rapport entre aîné et puîné. Le propos est renforcé par un rapide parcours exégétique et une brève enquête iconographique. Les images jouent ainsi sur des valeurs antagonistes -parfois la ressemblance, souvent la dissemblance -et traduisent les interrogations suscitées par le problème de la primogéniture, résolue à travers le renversement de la préséance attendue aux aînés qu'elles manifestent. Dans les pages suivantes, je propose non pas le résultat d'une enquête exhaustive mais souhaite défricher le champ peu exploré de l'iconographie gémellaire biblique dans le but d'identifier, par sondage, quelques jalons ; ce ne sont ici que les prémices d'une ample recherche qui exigerait un dépouillement systématique, débordant par ailleurs le cadre médiéval en amont comme en aval. Mon propos sera donc de suivre jusqu'au milieu du XIII e siècle environ la manière dont l'iconographie s'empare du thème de la gémellité biblique, si et comment elle la marque formellement, et quelle signification elle lui donne. La démarche est systématique : je pars du texte biblique, distingue les éléments anecdotiques susceptibles d'ancrer tant le commentaire que la représentation pour en éprouver ensuite le passage à l'illustration. Ce faisant, nous verrons que l'image est fortement impactée par le commentaire exégétique, au point d'en réduire l'apparition à un ensemble de traits récurrents qui n'ont plus rien à voir avec ce qui caractériserait a priori la gémellité biologique, à savoir la ressemblance. Pérèç et Zéhar Juda, fils de Jacob, choisit Thamar pour épouse de son premier fils, Her (Gn 38, 6), mais Dieu le fait mourir ; Juda ordonne ensuite à son second fils, Onan, d'épouser la veuve de son frère, mais Dieu intervient à nouveau et le fait également mourir. Juda renvoie donc Thamar chez son 1 Raymond Kuntzmann, « Jumeau », in Dictionnaire encyclopédique de la Bible, Turnhout : Brepols, 1987, p. 706-7 ; « Il faut conclure de cette pauvreté d'emploi du terme 'jumeau' dans la Bible à l'intérêt relatif de ses auteurs pour la gémellité biologique et à son emploi restreint au sens métaphorique » (p. 707).

This study examines the challenges posed by stray dogs in urban Bangladesh, focusing on societal attitudes, public health risks, and policy responses within the framework of disaster risk reduction. Stray dogs, often marginalised in urban settings, represent a critical intersection of public health, animal welfare, and urban vulnerability to zoonotic disease outbreaks. Using qualitative methods, this research examines public perceptions of stray dogs, with a focus on rabies as a public health concern. It evaluates the effectiveness of the Animal Welfare Act of 2019. Findings reveal a dichotomy in public attitudes: while many view stray dogs as a health threat, others recognise their ecological roles. Despite legislative efforts, persistent issues such as inadequate shelter, weak law enforcement, and limited public awareness continue to hinder effective management. The study highlights the importance of developing integrated strategies that balance public health concerns with animal welfare, emphasising community resilience, sustainable urban planning, and preparedness for zoonotic disease outbreaks. Recommendations include enhanced public education, humane management practices such as mass vaccination and sterilisation, and stronger policy enforcement to mitigate risks and improve coexistence. This research contributes to the broader discourse on disaster risk reduction by highlighting the role of animal welfare in urban resilience and public health security.

This paper deals with  the  re-structuring of knowledge in Europe and America precipitated by Charles Darwin's publication in 1859 of On the Origin of Species.  The evidence, originating in geology and biology, that the universe was immeasurably old and constantly changing that  led to the rapid maturation of the social sciences,  including anthropology,, sociology, history, religion, philosophy, and psychology.  The shift from a view of reality consisting of static entities linked in space to a view consisting of fluid entities moving through time was at the heart of nineteenth-century intellectual life and was the stimulus for major experiments in the arts.  In this paper, I outline the post-Darwinian intellectual revolution and relate it to the birth of modernism, with emphasis on the poetry of T. S. Eliot.

Some of Catherine Malabou's recent work has developed her conception of plasticity (originally deployed in a reading of Hegelian Aufhebung) in relation to neuroscience. This development clarifies and advances her attempt to bring contemporary theory into dialogue with the natural sciences, while indirectly indicating her engagement with the French tradition in philosophy of science and philosophy of medicine, especially the work of Georges Canguilhem. I argue that we can see her development of plasticity as an answer to some specific shortcomings in Canguilhem's conception of organic or biological normativity as advanced in The Normal and the Pathological. Such a view of plasticity shows its potential to provide the basis for a powerful critical engagement with contemporary conceptions of selfhood, self-transformation, subjectivation, and the general theory of norms.

La ampliación del universo social a seres más que humanos distingue de manera radical la antropología del siglo XXI de su predecesora vigesimonónica. El interés centradamente humanista de la antropología del siglo XX dio paso, con el cambio de siglo, a la atenta consideración de las acciones, intenciones y reacciones de otros seres en la constitución de los mundos que hasta el momento considerábamos en exclusiva humanos, algo que se conoce como "estudios multiespecies" y que marcó un cambio significativo en el enfoque hacia los animales. Se abandonó la tendencia previa de analizarlos únicamente como recursos materiales y/o producciones simbólicas de las comunidades humanas para comenzar a reconocer su papel fundamental en la conformación de las diversas realidades sociales. Esta cartografía ofrece una panorámica de la producción antropológica que de un modo u otro ha incluido a animales más que humanos. La misma se inicia con un repaso a los antecedentes indirectos y directos del denominado "Giro Animal", haciendo hincapié en los antecedentes realizados en el estado español y con especial atención a las fiestas con toros, uno de los ámbitos de mayor desarrollo en este contexto. Tras ello, el artículo se adentra en las disputas en torno a la denominación del campo de los estudios animales en antropología. Esta gran miríada de propuestas refleja la ebullición en la que se encuentra este ámbito de estudio y presenta las problemáticas éticas y metodológicas que le conciernen y a las que dedicamos el siguiente apartado. Por último, presentamos un compendio de las etnografías llevadas a cabo en los últimos años dentro de algunas de las temáticas más representativas de los denominados -no sin disputa- estudios humano-animales.

Moving beyond debates about the ethics of animal consumption to focus on animals' intimate lives, Beth A. Berkowitz examines the contribution of religious traditions and sacred texts to contemporary conversations about animals. Reading the four "animal family" laws of the Bible alongside their rabbinic interpretations from ancient times to today, she examines the bonds that animals form with each other and reimagines family to include new forms of life and alternative modes of kinship.

Humanitarian politics—and biblical law—tend to take for granted that human interests supersede animal interests and that our moral obligation extends only to avoiding unnecessary suffering, but necessity is determined by humans. What Animals Teach Us About Families looks at animal emotions, animal agency, family diversity, and human response to reconsider the obligations and opportunities the animal family presents.