Thinking about Animals in the Age of the Anthropocene by Morten Tønnessen, Kristin Armstrong Oma, Silver Rattasepp PDF
By Morten Tønnessen, Kristin Armstrong Oma, Silver Rattasepp (eds.)
Participants: Almo Farina, Carlo Brentari, Katharine Dow, Martin Drenthen, Annabelle Dufourcq, Peter Gaitsch, Gisela Kaplan, Eva Meijer, Susan M. Rustick, Bronislaw Szerszynski, Mateusz Tokarski, Sebastjan Vörös, Louise Westling
The time period “Anthropocene”, the period of mankind, is more and more getting used as a systematic designation for the present geological epoch. it's because the human species now dominates ecosystems world wide, and impacts nature in a fashion that opponents common forces in importance and scale. Thinking approximately Animals within the Age of the Anthropocene provides a dozen chapters that tackle the position and position of animals during this epoch characterised via anthropogenic (human-made) environmental switch. whereas a few chapters describe our impression at the dwelling stipulations of animals, others query traditional principles approximately human exceptionalism, and pressure the complicated cognitive and different skills of animals. The Anthropocene inspiration forces us to reconsider our relation to nature and to animals, and to severely think about our personal function and position on the earth, as a species. Nature isn't really what it was once. Nor are the lives of animals as they was once earlier than mankind´s upward thrust to international ecological prominence. do we finally discover ways to dwell with animals, instead of inflicting extinction and ecological mayhem?
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However, their attack on a great forest sacred to the gods and their slaying of the wild bull of Ishtar bring retribution and death, suggesting that such heroic arrogance against wild nature and its avatars and guardians is disastrous. The Greek god Dionysos, or Bacchus, is a figure representing the powers of wild animals and plants, often appearing as a magic bull and associated with snakes and twining ivy, as well as the fertile earth (Bagg 1978, 2-3, 23, 38, 40; Dodds 1989, xi-xii, xx). Euripides’s play dramatizes his revenge upon arrogant humans who refuse to acknowledge his power.
European languages also demote our natural resources, such as air, water, soil, and fuel, by classifying them as noncount nouns. The only measures made of these are through anthropocentric units tied to their utility. This dualistic distinction is the kind of assumption that divorces humans from all other life, and creates a conception of Earth as context instead of source. Instead, ecofeminist Heather Eaton (2011) calls for a recognition of our interconnectedness and our “radical dependency” with all other life.
He has fathered a number of offspring. But like Koko, he lives a caged life, carefully controlled by humans, though he does not seem as physically dangerous as an adult chimpanzee. He eats too many human foods and is seriously overweight. Frans de Waal said recently that he was receiving as many as five Frappuccinos a day before Savage-Rumbaugh was relieved of her duties as director of the private Great Ape Trust (now the Iowa Primate Learning Sanctuary) where he and some four other bonobos live in Iowa (de Waal, personal conversation, 10 March 2015).
Thinking about Animals in the Age of the Anthropocene by Morten Tønnessen, Kristin Armstrong Oma, Silver Rattasepp (eds.)