Kafka Essay Animals Humans

Kafka Essay Animals Humans-90
My object of critique here, however, is not the evil of the right-wing, but rather the good of democratic universalism, since they both form part of one and the same dialectical chain.My argument is very simple: if humanism, often used as a slogan for struggles against racism and xenophobia, proceeds from the assumption that there is some exceptional dignity in human beings and some exceptional value to human life, then it is just one step away from putting into question the value of any nonhuman life.Let me start from the argument, which sounds quite banal already, about the dialectical relationship between the ideology of democratic humanism and the racist social practices of neoliberalism.

My object of critique here, however, is not the evil of the right-wing, but rather the good of democratic universalism, since they both form part of one and the same dialectical chain.My argument is very simple: if humanism, often used as a slogan for struggles against racism and xenophobia, proceeds from the assumption that there is some exceptional dignity in human beings and some exceptional value to human life, then it is just one step away from putting into question the value of any nonhuman life.Let me start from the argument, which sounds quite banal already, about the dialectical relationship between the ideology of democratic humanism and the racist social practices of neoliberalism.

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However, my intention here is not to say that all we need to do is extend the realm of human rights to include animals, to bring them into the human universe—this is basically the agenda of animal rights defenders, which is totally fine.

But if these changes were implemented within the existing capitalist regime, we would end up with something like animal citizenship, with related attributes like border control, dealing with illegal animals trying to reach happy European fields from forests on the global periphery, and so on.

Apparently, something went wrong long before perestroika, when communism went in an unknown direction, like a strange animal that managed to escape from people and from the very really existing socialism.

Here I would like to track this strange animal and read its traces as peculiar “signs from the future.” I want to suggest not that something went wrong with socialism, but that something is wrong with the human face.

The central theme running through Soviet literature and poetry of the period is the potential or actual transformation of one species into another—of animals into humans, for example—accompanied by the acquisition of higher levels of consciousness and freedom.

Kafka Essay Animals Humans

Nature is not “nice”: the Russian Revolution sees nature, in a Hegelian-Marxist spirit, in terms of unfreedom, suffering, and exploitation, and the animal kingdom serves, in a way, as an example of society that should be transformed.

Or, to put it in Adornian terms, history is the history of oppression, and the violent domination of humans over humans starts with the human domination over nature., Nikolay Zabolotsky, one of the founders of the Russian avant-garde absurdist group OBERIU, describes nature as suffering under the old bourgeois regime.

He compares animals to proletarians and creates a utopia of their progressive liberation facilitated by technology: I saw a red glow in the window Belonging to a rational ox.

First of all, let’s see how the Revolution dealt with animals and other nonhumans, or with those who were “not human enough.” After the October Revolution of 1917, the idea of a “revolution in nature” and even of a “struggle against nature” was continuously advanced in all spheres of the nascent Soviet society.

Nature was supposed to have changed—liberated from its reliance on necessity but also preserved from the precariousness of contingency.

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