Kojève's posthumanism

The first time I got in contact with Kojève's thinking was in Agamben's The Open, where he quotes what Kojève has to say about the End of History and what that would imply - the end of dialectics and Man. In general, I thought it was a really interesting discussion, if overall a little naïve in its understanding of history (does it really march forward towards a completion?). What I found very uncomfortable was Kojève's diagnoses of Japan and the USA's societies, in which he concluded that they were living in post-history. That made me feel uneasy, because that sounded very clearly to me as if he was saying he believed those societies had returned to a certain animal state.

Disability, the animal, and the question of the "lack"

Long time since I've posted, but I've certainly been busy reading and writing and going to conferences. Right now we are having our annual international seminar on Gender Studies here at UFSC called Fazendo Gênero, which is in its 9th installment. I've had the pleasure of participating of a symposium within the event focused on culturar criticism, Border Studies and Silviano Santiago's concept of the entre-lugar, which was later adopted by Mary Louise Pratt as The Contact Zone.

I wrote my article on and talked about the sometimes tense contact zone between Disability Studies and Animal Studies. This has been explored by many scholars I have read, and the main dilemma seems to be that DS asks us to humanize our ideas of disability, while AS urges us to let go of the concept of the human as a yardstick for moral relevance and, sometimes, to pinpoint how dangerous it might be to a trans-species ethics to give higher moral consideration to humans regardless of their cognitive capacities. This last argument is, of course, based on the premisse that all our ethical systems are sustained by the concept of mental capacity, which supposedly is the only thing that can make you even realize that you're happy or suffering.

Temple Grandin's ableism

As an autistic animal scientist who seemed to problematize even further the connections between the disability critique and posthumanist thinking, Temple Grandin had always been a very interesting and intriguing character and author for me for a long time, when I finally found a reason to buy one of her books from Amazon. One of my Literature teachers in my undergrad program, Eliana Ávila, who was also in my BA dissertation committee, has recently become deeply interested in Disability Studies to the point that she founded a research group focused on the interconnections between post-colonialism and disability. She invited some of her students to present something in a future conference on Gender Studies about disability-related othering. And my publication-greedy self thought that that was exactly what I needed to finally start reading Temple Grandin, to analyze what she brought of interest to the posthuman/disability 'conflict', and to present her to the Brazilian academia.

The Production of Early Modern Humanism in "The Tempest"

The following is a term paper I wrote for a course I had this semester on The Tempest and how it has been read by several theoretical frameworks. In it I analyze the ways in which Prospero (and consequently the play) produces Early Modern humanism by the means of a reconfiguration of Renaissance science and (especially) art, together with the inauguration of the human/animal divide.

Origami chickens

That's what McDonald's "chicken" sandwiches are made of. At least according to the little box the sandwich comes out of. Now they have the "ingredients" of the sandwich pictured around it, and there are two origami chickens standing in for the actual meat. I checked it online and found that Brazilian McDonald's had adopted the same boxes that are used internationally - so I guess this new box with fake paper animals can be found anywhere.

September 1, 1939

On September 1st, which was last Tuesday, I was watching Katyń by Andrzej Wajda and I realized during it that that Tuesday marked the 70th anniversary of the invasion of Poland, and of the Second World War. I was really intrigued that no one had mentioned anything during that day (but not so much, since I hadn't turned on the TV or opened up a newspaper). I had to check afterwards to see if it had been really September 1st, but yes, it had. Because I came of age in the 90s, I got used to the idea that WWII had happened 50 years ago, because my mind always made the math based on 1945. But realizing that such event happened exactly 70 years ago kind of disturbed me. Seventy years felt like a long time ago, and I felt a pang of fear that it might some day be forgotten.

Animality, animals and racial Otherness

Renee, posting in two feminist blogs (Feministe and Womanist Musings), authored a comment on the connections between animal rights groups and the political fight of people of color that has sparked relative polemic in philosophy and Animal Studies blogs. She says she feel uncomfortable with animal rights groups' (such as PETA) discourse on the seemingly unquestionable fact that human, as animals, are the same as the latter. Quoting her:

Much of the time, they buttress their position by saying that we are no different than animals and therefore are undeserving of special treatment.   This line of thought does not solely apply to PeTA.  Many animal rights groups are fond of pointing out that humans are also animals.  This is a biological fact, however; using it to defend your position can be extremely problematic and it is rarely to ever acknowledged as such.