{"id":1170,"date":"2023-05-16T16:48:57","date_gmt":"2023-05-16T16:48:57","guid":{"rendered":"https:\/\/www.justwondering.io\/?page_id=1170"},"modified":"2023-11-17T13:43:29","modified_gmt":"2023-11-17T13:43:29","slug":"animal-ontology-and-philosophical-ethology","status":"publish","type":"page","link":"https:\/\/justwondering.io\/ro\/animal-ontology-and-philosophical-ethology\/","title":{"rendered":"Animal ontology and philosophical ethology &#8211; after Roberto Marchesini"},"content":{"rendered":"<iframe loading=\"lazy\" width=\"560\" height=\"315\" src=\"https:\/\/www.youtube.com\/embed\/W3FNk6TEgu4\" title=\"YouTube video player\" frameborder=\"0\" allow=\"accelerometer; autoplay; clipboard-write; encrypted-media; gyroscope; picture-in-picture; web-share\" allowfullscreen><\/iframe>\n<h2>\n\t\tOntologia animal\u0103 \u0219i etologia filosofic\u0103\n\t<\/h2>\n<h4>\n\t\t&#8211; after Roberto Marchesini &#8211;\n\t<\/h4>\n<h4>\n\t\tI. Roberto Marchesini&#8217;s posthumanism\n\t<\/h4>\n\t<p>Ce este postumanismul? Mai degrab\u0103 dec\u00e2t o filosofie, postumanismul este o abordare atotcuprinz\u0103toare a vie\u021bii: este un mod de a g\u00e2ndi \u0219i de a tr\u0103i lumea care este profund imanent, profund \u00eenr\u0103d\u0103cinat \u00een experien\u021b\u0103 \u0219i \u00een modul \u00een care lumea se exprim\u0103 \u00een forme umane \u0219i non-umane. Prin urmare, postumanismul \u00eembr\u0103\u021bi\u0219eaz\u0103 via\u021ba ca \u00eentreg.<\/p>\n<p>Al\u0103turi de autoare precum Donna Haraway \u0219i Rosi Braidotti, Roberto Marchesini este una dintre cele mai importante voci ale postumanismului. Este un etolog \u0219i filosof italian, fondator a <i>Centrului pentru Studiul Filosofiei Postumaniste <\/i>\u0219i al SIUA, \u0218coala pentru Interac\u021biunea Om-Animal din Bologna. De asemenea, este recunoscut ca unul dintre ini\u021biatorii zooantropologiei, \u0219tiin\u021ba care studiaz\u0103 contribu\u021bia pe care animalele non-umane au adus-o la dezvoltarea a ceea ce numim cultur\u0103.<\/p>\n<p>Much of Marchesini&#8217;s work is committed to demonstrating that the human can best be understood through an ontology of animality that takes the phenomenology of life as its starting point. For Marchesini, viewing the human as an exception in the phenomenology of life in general, and in the animal condition in particular, is a gross epistemological mistake. He believes in the need for a radical revision of the traditional epistemological paradigm of the human, starting from a subversion of two milestones of traditional anthropology: (1) the myth of human incompleteness, namely the idea that technology compensates for the lack of natural attributes (e.g., wings, fur, claws, fins, etc.), which makes other animals fully-fledged to cope with their environment, and (2) the myth of human purity, namely the idea that there is a human essence that is independent from environmental influence.<\/p>\n\t\t\t\t<img decoding=\"async\" src=\"https:\/\/www.justwondering.io\/wp-content\/uploads\/2023\/05\/01-Marchesini-portret-2.png\" alt=\"Digital portrait of a man (Roberto Marchesini) in white pencil on a black background. He is looking at the viewer, his blue eyeglasses are hanging on his neck and he has two white birds on his shoulder. Around him are blue and turquoise vines.\" itemprop=\"image\" title=\"01-Marchesini portret\" onerror=\"this.style.display='none'\"  \/>\n<h4>\n\t\tII. Dep\u0103\u0219irea mitului incompletitudinii \u0219i al purit\u0103\u021bii\n\t<\/h4>\n\t<p>The myth of human incompleteness draws on Plato&#8217;s reading of the Greek myth of Prometheus and Epimetheus in the <i>Protagoras<\/i>. According to this myth, Epimetheus was entrusted with bestowing talents upon all earthly creatures. Due to his lack of foresight, however, he ran short of qualities just when it was the turn of humans. Naked and deprived of resources, mankind was at this point rescued by Prometheus, brother of Epimetheus. Prometheus stole technical knowledge and fire from the gods and gave them to humans. They thus became equipped for life on earth and succeeded in subduing the rest of the living world. Marchesini challenges this myth by reversing its assumptions. He believes that rather than deficient in natural talents, humans have them in abundance. It is indeed this wealth in talents that has facilitated human relational entanglement with the world, what has become known as &#8220;culture&#8221;.<\/p>\n<p>Aici Marchesini demonteaz\u0103 \u0219i mitul purit\u0103\u021bii umane. R\u0103sturnarea mitului incompletitudinii \u00eenseamn\u0103 refuzul de a vedea cultura ca pe o compensa\u021bie pentru goliciunea originar\u0103 a speciei umane. Considerarea omului ca fiind \u00een mod natural bogat \u00een talente implic\u0103 faptul c\u0103 dispune de resurse abundente pentru a se acomoda cu lumea, pentru a putea face fa\u021b\u0103 \u0219i a se armoniza cu mediul \u00eenconjur\u0103tor. Prin urmare, omul se contope\u0219te cu lumea \u00eentr-o asemenea m\u0103sur\u0103 \u00eenc\u00e2t devine imposibil de spus unde se termin\u0103 omul \u0219i unde \u00eencepe alteritatea. Acest proces nesf\u00e2r\u0219it de construire a rela\u021biilor, \u00een care pragul \u00eent\u00e2lnirii omului cu alteritatea, fie c\u0103 este vorba de animale non-umane sau de tehnologie, este \u00eempins tot mai departe, face ca atributele umane s\u0103 fie orice altceva dec\u00e2t pure sau esen\u021biale: ele sunt rodul hibridiz\u0103rii \u0219i al contamin\u0103rii.<\/p>\n\t\t\t\t<img decoding=\"async\" src=\"https:\/\/www.justwondering.io\/wp-content\/uploads\/2023\/05\/02-Myths-1.png\" alt=\"An illustration separated in two frames by Greek motifs. The first frame, to the left, shows a hand coming from the sky, bestowing orange zebra stripes on a non-human animal. The second frame shows a man kneeling with a torch in his hand under a super-sized golden hand that holds fire. Dashes of green-turquoise grass lay at the feet of both beings in the two frames, while white and yellow stars, and two moons occupy the skies. There's also a blue butterfly with a white eyes motif, above the first hand.\" itemprop=\"image\" title=\"02-Myths\" onerror=\"this.style.display='none'\"  \/>\n<h4>\n\t\tIII. O filozofie a rela\u021bion\u0103rii\n\t<\/h4>\n\t<p>Prin r\u0103sturnarea miturilor incompletitudinii \u0219i purit\u0103\u021bii umane, se pr\u0103bu\u0219esc barierele care obi\u0219nuiau s\u0103 separe oamenii de animale \u0219i natura de cultur\u0103. Cele dou\u0103 consecin\u021be cele mai importante ale acestei revolu\u021bii epistemologice sunt c\u0103 omul \u00eenceteaz\u0103 s\u0103 mai fie considerat m\u0103sura lumii \u0219i a tuturor celorlalte animale \u0219i \u00eenceteaz\u0103 s\u0103 mai fie privit ca v\u00e2rful evolu\u021biei. Omul nu este nici pur, nici autosuficient. Nu exist\u0103 o esen\u021b\u0103 uman\u0103 care s\u0103 ne deosebeasc\u0103 de non-umani, pentru c\u0103 nu exist\u0103 nimic care s\u0103 preexiste rela\u021biilor \u00een sine. Deoarece toate rela\u021biile sunt ontologic fluide, \u00een devenire, transformatoare \u0219i transformative, mai degrab\u0103 dec\u00e2t fixe, definite \u0219i clare, toate dualismele se destram\u0103: fenomenologia vie\u021bii se bazeaz\u0103 pe reciprocitate, pe schimb, pe principiul ospitalit\u0103\u021bii \u0219i pe deschiderea c\u0103tre \u0219ans\u0103 \u0219i schimbare.<\/p>\n<p>As a posthumanist, Marchesini has never failed to acknowledge his debt to Darwin&#8217;s evolutionism and its revelation that, far from special, the human is, just like all other animals, simply specialised. For Marchesini, being animal is one of the possible declinations of the living, and being human one of the possible declinations of animality. In other words, <i>a fi animal<\/i> este ca un verb care poate fi declinat \u00een diferite forme: a fi om, a fi c\u00e2ine, a fi pe\u0219te, a fi pas\u0103re, \u0219i a\u0219a mai departe de-a lungul taxonomiei diferitelor specii.<\/p>\n<p>A\u0219a se explic\u0103 de ce Marchesini a devenit cunoscut ca <i>filosof al rela\u021biei<\/i> \u0219i postulator al <i>ontologiei animalit\u0103\u021bii.<\/i>.<\/p>\n\t\t\t\t<img decoding=\"async\" src=\"https:\/\/www.justwondering.io\/wp-content\/uploads\/2023\/05\/03-Phylogenetic-tree.png\" alt=\"A stylized tree-of-life drawing that demystifies the myth of human evolution as advancement, showing the species homo sapiens as just one form of life among many others: birds, mushrooms, a giraffe, a bear, insects, an octopus, a T-Rex dinosaur, drawn in orange color, a shark, a snake, a sunflower and other flowers and trees and starfish and cells drawn in turquoise and blue, a dog, other mushrooms and sponges drawn in yellow.\" itemprop=\"image\" title=\"03-Phylogenetic tree\" onerror=\"this.style.display='none'\"  \/>\n<h4>\n\t\tIV. Cele patru principii ale ontologiei animalelor\n\t<\/h4>\n\t<p>Marchesini&#8217;s animal ontology rests upon four fundamental principles:<\/p>\n<ul>\n<li>Primul, <i>diachrony,<\/i> refers to the fact that life always implies, in Darwinian terms, the inheritance of something. When an individual is born, it is not thrown into life, but it carries with it &#8211; we could say it wears &#8211; the memories of its biological ancestors. These are not only the traits inherited from its parents and grandparents, but also from the species that preceded it: mammals, reptiles, fish, etc. So, every birth is ultimately a re-birth; not in religious terms though, but in terms of being <i>preg\u0103tirea pentru via\u021b\u0103,<\/i> pentru a se putea baza pe resursele mo\u0219tenite.<\/li>\n<li>Cel de-al doilea principiu, <i>heteronomy,<\/i> refers to the fact that each form of life leans on extrinsic elements, elements that are outside the entity&#8217;s body, but are indispensable for its existence: the body expects them. For example, the lungs of a human expect the oxygen in the air, whereas the gills of a fish the oxygen in water. Any form of life correlates to something outside of it, something without which it would not take the form it takes. Far from expressing an essence, life configures itself in relation to something else, which, somehow, explains its existence. Heteronomy creates expectations. These expectations are what Marchesini calls <i>mo\u0219teniri<\/i>.<\/li>\n<li>Cel de-al treilea principiu, <i>teleoforia,<\/i> se refer\u0103 la faptul c\u0103 via\u021ba are un \u021bel intrinsec \u0219i un scop; via\u021ba nu este un mecanism, nu func\u021bioneaz\u0103 ca un algoritm. Acest scop \u0219i aceast\u0103 finalitate intrinsec\u0103 este ceea ce conduce toate entit\u0103\u021bile vii. La fel ca Henry Bergson, Marchesini consider\u0103 c\u0103 un impuls vital str\u0103bate animalele \u0219i plantele: este impulsul care declan\u0219eaz\u0103 dezvoltarea biografic\u0103 a acestora, \u00eendemn\u00e2ndu-le s\u0103 caute oportunit\u0103\u021bi de exprimare \u00een lume \u0219i oportunit\u0103\u021bi de a se dep\u0103\u0219i pe ele \u00eensele.<\/li>\n<li>Ultimul principiu, <i>sympoiesis,<\/i> refers to the contribution of otherness to the development of an individual&#8217;s or a species&#8217; traits. Life is like a cake made of different layers, where each layer is the deployment of an alliance. <i>Simpoiesis<\/i> presupune crearea de alian\u021be la mai multe niveluri ale vie\u021bii, de la cea mai simpl\u0103 alian\u021b\u0103 dintre proteinele \u0219i acidul nucleic dintr-o celul\u0103, p\u00e2n\u0103 la cele mai complexe alian\u021be dintre organismele din interiorul biosferei. Cu alte cuvinte, <i>simpoiesis <\/i>este principiul care face din via\u021b\u0103 un proces de co-crea\u021bie ai c\u0103rui participan\u021bi nu numai c\u0103 se influen\u021beaz\u0103 \u0219i se modeleaz\u0103 reciproc, dar tind s\u0103 se agregheze \u0219i s\u0103 evolueze \u00een compu\u0219i din ce \u00een ce mai mari.<\/li>\n<\/ul>\n\t\t\t\t<img decoding=\"async\" src=\"https:\/\/www.justwondering.io\/wp-content\/uploads\/2023\/05\/04-01-Diachrony.png\" alt=\"\u201eThe first one: Diachrony\" illustration of the first principle in yellow and white lines, showing a cracked egg from which chick emerges.\" itemprop =\"image\" title=\"04-01-Diachrony\" onerror=\"this.style.display='none'\"  \/>\n\t\t\t\t<img decoding=\"async\" src=\"https:\/\/www.justwondering.io\/wp-content\/uploads\/2023\/05\/04-03-Teleophoria.png\" alt=\"\u201eThe third principle: Teleophoria\" an ant drawn in orange and white lines carrying a piece of huge turquoise leaf over her head, all by herself.\" itemprop =\"image\" title=\"04-03-Teleophoria\" onerror=\"this.style.display='none'\"  \/>\n\t\t\t\t<img decoding=\"async\" src=\"https:\/\/www.justwondering.io\/wp-content\/uploads\/2023\/05\/04-02-Heteronomy.png\" alt=\"\u201eThe second principle: Heteronomy\" a shark drawn in blue and turquoise lines on black background, breathing underwater. bubbles abound.\" itemprop =\"image\" title=\"04-02-Heteronomy\" onerror=\"this.style.display='none'\"  \/>\n\t\t\t\t<img decoding=\"async\" src=\"https:\/\/www.justwondering.io\/wp-content\/uploads\/2023\/05\/04-04-Sympoiesis.png\" alt=\"\u201eThe last principle: Sympoiesis\" a slice of the cake life, showing layers cells and nuclei, drawn in orange white, with dna strand piercing middle slice, all hovering white small clouds over black background.\" itemprop =\"image\" title =\"04-04-Sympoiesis\" onerror =\"this.style.display='none'\"  \/>\n<h4>\n\t\tV. Metapredicatele animalit\u0103\u021bii \u0219i posibilitatea unor noi deveniri\n\t<\/h4>\n\t<p>Cele patru principii explorate anterior (<i>diacronia<\/i>, <i>heteronomia<\/i>, <i>teleoforia,<\/i> \u0219i <i>simpoiesis)<\/i> sunt premisele a ceea ce Marchesini nume\u0219te <i>metapredicatele<\/i> animalit\u0103\u021bii, \u0219i anume tr\u0103s\u0103turile comune \u00eemp\u0103rt\u0103\u0219ite de toate animalele. Metapredicatele constituie substratul condi\u021biei animale, ceea ce une\u0219te umanii \u0219i non-umanii deopotriv\u0103. Marchesini identific\u0103 cinci metapredicate: <i>experien\u021ba,<\/i> <i>peripateza, copula, sim\u021birea <\/i>\u0219i <i>semioza<\/i>.<\/p>\n<ul>\n<li><i>Experien\u021ba<\/i> const\u0103 \u00een faptul c\u0103 amintirile filogenetice, pe care Marchesini le nume\u0219te <i>ceea-ce-fusese-deja-acolo<\/i>, facilitate an animal&#8217;s recognition of and interaction with the world, but also help the creation of an individual self. Indeed, <i>experien\u021ba<\/i> lies behind an individual&#8217;s appropriation of contents from the world, contents that, by becoming its own, create subjectivity; experience also implies that all animals are creative because they can deal with the margin of novelty inherent in all situations.<\/li>\n<li><i>Peripatesis<\/i> este tendin\u021ba de a se transcende pe sine, principiul care st\u0103 la baza mi\u0219c\u0103rii continue a subiectului \u00een lume pentru a se dezvolta \u0219i a se dep\u0103\u0219i.<\/li>\n<li><i>Copula<\/i> este faptul c\u0103 toate animalele sunt purt\u0103toare de interese intrinseci: dirijate de dorin\u021b\u0103, ele \u00ee\u0219i petrec via\u021ba \u00een c\u0103utare de oportunit\u0103\u021bi pentru a exprima motiva\u021biile \u0219i emo\u021biile cu care vin \u00een lume \u0219i se scufund\u0103 \u00eenapoi \u00een ea.<\/li>\n<li><i>Sim\u021birea<\/i> nu este doar capacitatea de a sim\u021bi durerea, ci \u0219i impulsul spre pl\u0103cere: este principiul hedonist care st\u0103 la baza condi\u021biei animale.<\/li>\n<li>\u0218i, \u00een sf\u00e2r\u0219it, <i>semioza<\/i><i>, <\/i>este atribuirea de semnifica\u021bie lucrurilor.<\/li>\n<\/ul>\n<p>The five metapredicates are a declination of the phenomenology of life, which we call &#8216;being animal&#8217;. This means that they feature in all forms of animality. Therefore, we make a perspective error whenever we compare other species to the human one: by considering humans as a universal parameter, we misplace them in the genealogy of the living. In the genealogical tree of life, animality is just one of the branches, which further branches out into humans, apes, canines, bovines and so on and so forth. Within the ontology of animality, therefore, humans are not higher than the rest of the animal species. They stand along and aside them, on a horizontal rather than a vertical scale. This does not mean denying the specificities of the humans, such as great creativity and imagination, but acknowledging that they belong to the predicative rather than metapredicative level of animality. The predicative level, in other words, is what makes the human, or any other animal, a <i>anumit <\/i>tip de animal, \u00een timp ce nivelul metapredicativ semnific\u0103 baza condi\u021biei animale, ceea ce toate animalele au \u00een comun.<\/p>\n<p>Antropocentrismul se pr\u0103bu\u0219e\u0219te. Animalele umane \u0219i cele non-umane sunt at\u00e2t similare, c\u00e2t \u0219i diferite. Suficient de asem\u0103n\u0103toare pentru a popula aceast\u0103 planet\u0103, a m\u00e2nca, a se reproduce \u0219i a c\u0103uta pl\u0103cerea; suficient de diferite pentru a se inspira reciproc, a se modifica reciproc, a se adapta \u0219i a crea noi moduri de via\u021b\u0103 \u0219i de a fi. Umanii au \u00eent\u00e2lnit non-umani pe o grani\u021b\u0103 din care au ap\u0103rut noi posibilit\u0103\u021bi de a fi. Observ\u00e2nd p\u0103s\u0103rile, sus\u021bine Marchesini, oamenii \u0219i-au dat seama c\u0103 zborul <i>este posibil;<\/i> astfel, au dob\u00e2ndit o nou\u0103 dimensiune existen\u021bial\u0103 chiar \u00eenainte de a \u00eenv\u0103\u021ba s\u0103 zboare ei \u00een\u0219i\u0219i. A\u0219a s-a n\u0103scut a\u0219a-numita cultur\u0103. Cultura nu este o emana\u021bie a umanului, ci fructul \u00eent\u00e2lnirii epifanice cu non-umanul. Acesta este modul \u00een care speciile (inclusiv oamenii) au evoluat \u0219i continu\u0103 s\u0103 evolueze. Ele nu sunt stabilite pentru totdeauna. Evolu\u021bia este \u00eentotdeauna o co-evolu\u021bie, rezultatul unor \u00eent\u00e2lniri \u00eent\u00e2mpl\u0103toare, imprevizibile, al influen\u021belor \u0219i contamin\u0103rilor reciproce.<\/p>\n\t\t\t\t<img decoding=\"async\" src=\"https:\/\/www.justwondering.io\/wp-content\/uploads\/2023\/05\/05-Metapredicates-of-animality-1.png\" alt=\"A rich jungle scene with tree trunks and tropical plants, drawn in yellows, oranges and teals, showing a snake (top middle), a tiger (center scene), a monkey (top left), a toucan (top right), a tapir (under the monkey, behind a tree) and a human facing away from the viewer and towards the other animals, dressed in a camouflage hoodie, in the foreground. All species are looking at each other in a sequence, being inspired or reacting to one another's presence.\" itemprop=\"image\" title=\"05-Metapredicates of animality\" onerror=\"this.style.display='none'\"  \/>\n<h4>\n\t\tVI. Subiectivitatea animal\u0103 \u0219i na\u0219terea etologiei filosofice\n\t<\/h4>\n\t<p>In Marchesini&#8217;s ontology, animality becomes an open condition, no longer confined to fixed patterns either inherited (as in Darwinism) or learnt from the outside (as in Behaviourism). This is a liberating experience. Traits are never given but always virtual, open to becoming; they are not universal and eternally valid, carved in stone, but they are possible, potentially there, their emergence depending on the type of encounters, hence on the type of relationships, that living beings establish with otherness, be it their environment, other life forms or other individuals. Life is generous and rich, plentiful and abundant, characterised by an exuberance of possible ontopoietic paths. As a result, life is never the mere recapitulation of its legacy, the repetition of inherited traits and the manifestation of inherences: it always contains an element of creativity and innovation. As situations are never the same, there is always a margin of novelty that appeals to creative singularity.<\/p>\n<p>\u00cen cadrul acestei viziuni asupra animalit\u0103\u021bii apare un nou model de subiectivitate care \u00eel contest\u0103 pe cel tradi\u021bional bazat exclusiv pe ra\u021biune, cunoa\u0219tere \u0219i con\u0219tiin\u021b\u0103. \u00cen cea mai recent\u0103 carte a sa, <i>The Creative Animal <\/i>(2022), Marchesini continu\u0103 proiectul inaugurat \u00een lucrarea <i>Etologia filosofica <\/i>(2016) and lays out four non-hierarchical levels of subjectivity. These planes integrate each other and can be more or less present in different subjects or at different times of a subject&#8217;s life. They are <i>agentivitatea, afectivitatea, con\u0219tiin\u021ba <\/i>\u0219i<i> mintea<\/i>.<\/p>\n<ul>\n<li><i>Agentivitatea<\/i> is the capacity to perceive the world, act upon it and respond to it on the basis of one&#8217;s perceptions. Far from mechanically, the animal responds to the world in ways that are always dialectic, new, unique and unrepeatable as much as the stimuli offered by the world are. In other words, animals re-interpret their phylogenetic legacy, what their history has imprinted on them, in innovative ways &#8211; so subjectivity is never something given, but emerges by means of a constant dialogue with the world.<\/li>\n<li><i>Afectivitatea<\/i> is the fact of being the bearer of emotions and motivations, namely of interests ignited by desire, the force that propels the animal into the world. Though moulded by the individual&#8217;s phylogenetic history, desire is open to be further shaped and transformed by the forthcoming encounters offered by the world.<\/li>\n<li><i>Con\u0219tiin\u021ba <\/i>este capacitatea de a fi con\u0219tient de ceea ce se \u00eent\u00e2mpl\u0103 \u0219i de a reflecta asupra \u00eent\u00e2mpl\u0103rii; considerat\u0103 c\u00e2ndva testul de baz\u0103 pentru subiectivitate, con\u0219tiin\u021ba se dovede\u0219te a fi doar unul dintre elementele acesteia. Marchesini subliniaz\u0103 faptul c\u0103 ac\u021biunile umane nu sunt \u00eentotdeauna realizate \u00een mod con\u0219tient \u0219i c\u0103 oamenii nu sunt con\u0219tien\u021bi nici atunci c\u00e2nd dorm. Acest lucru nu \u00eei priveaz\u0103 \u00eens\u0103 de subiectivitate. Marchesini compar\u0103 con\u0219tiin\u021ba cu lumina pe care o aprindem pentru a ilumina o camer\u0103 \u00eentunecat\u0103: aceasta ne permite s\u0103 vedem obiectele din camer\u0103, dar nu le creeaz\u0103. Pentru ca lumina con\u0219tiin\u021bei s\u0103 lumineze ceva, obiectul, adic\u0103 subiectivitatea, trebuie s\u0103 fie deja acolo.<\/li>\n<li><i>Mintea<\/i> e pentru subiectivitate ceea ce re\u021beta e pentru o pr\u0103jitur\u0103: pentru a face o pr\u0103jitur\u0103, nu este suficient s\u0103 avem ingredientele potrivite, ci trebuie s\u0103 \u0219tim cum s\u0103 le combin\u0103m. A\u0219adar, mintea combin\u0103 \u0219i integreaz\u0103 toate elementele perceptuale, reprezenta\u021bionale \u0219i cognitive ale subiectivit\u0103\u021bii \u0219i le confer\u0103 o unitate, ceea ce numim individ. Mintea este cea din care se na\u0219te subiectivitatea individual\u0103.<\/li>\n<\/ul>\n<p>Singularitatea nu este, a\u0219adar, rodul unei mo\u0219teniri sau al unui proces de purificare, ci rezultatul unei \u00eent\u00e2lniri prin care apare individualitatea. Acest sistem complex de rela\u021bii este ceea ce face ca fiecare animal, indiferent de specie, s\u0103 fie mai degrab\u0103 un subiect dec\u00e2t un obiect, de\u021bin\u0103tor de interese, care au valoare \u00een sine pentru c\u0103 au valoare pentru acel sine particular \u0219i irepetabil. Subiectivitatea nu poate fi discutat\u0103 \u00een termeni de totul sau nimic, ci \u00een termeni de elemente care sunt prezente \u00eentr-o m\u0103sur\u0103 mai mare sau mai mic\u0103. Modul \u00een care un c\u00e2ine este un subiect este diferit de modul \u00een care o albin\u0103 este un subiect. \u00cen cele din urm\u0103, odat\u0103 cu pr\u0103bu\u0219irea modelului mecanicist, animalul, care nu mai este o contraparte a omului, cuprinde omul \u00eensu\u0219i. Aici, al\u0103turi de restul speciilor vii, omul devine \u0219i el obiect de studiu \u0219i de reflec\u021bie al unei noi discipline, pe care Marchesini o nume\u0219te <i>etologie filosofic\u0103.<\/i><\/p>\n\t\t\t\t<img decoding=\"async\" src=\"https:\/\/www.justwondering.io\/wp-content\/uploads\/2023\/05\/06-Animal-subjectivity-1.png\" alt=\"A happy dog with her tongue out, drawn in white, orange and yellow, over a black background. Above her stands a bee, a bird and a jellyfish, and all of them are surrounded by trees and clouds and rivers drawn in teal and blue, and by white stars and a fish constellation.\" itemprop=\"image\" title=\"06-Animal subjectivity\" onerror=\"this.style.display='none'\"  \/>\n<h4>\n\t\tRealizare\n\t<\/h4>\n\t<p>Writer &amp; Narrator: Cosetta Veronese <\/p>\n<p>Director, Script, Video, Sound &amp; Music Editor and Narrator: Aron Nor <\/p>\n<p>Art Director &amp; Illustrator: Mina Mimosa <\/p>\n<p>Narrator &amp; Script Editor: M. Martelli<\/p>\n<h4>\n\t\tBibliografie selectat\u0103 \u00een limba englez\u0103\n\t<\/h4>\n\t<p>Bussolini, Jeffrey, Buchanan, Brett \u0219i Matthew Chrulew eds. <i>The Philosophical Ethology of Roberto Marchesini. <\/i>London: Rutledge 2017.<\/p>\n<p>Marchesini, Roberto. <i>Over the human. Post-humanism and the Concept of Animal Epiphany. <\/i>Cham: Springer, 2017.<\/p>\n<p>Marchesini, Roberto. <i>Dialogo Ergo Sum. My Pathway into Posthumanities<\/i>. Charlottesville: University of Virginia Press, 2018.<\/p>\n<p>Marchesini, Roberto. <i>Beyond Anthropocentrism: Thoughts for a post-human philosophy. <\/i>Sesto San Giovanni: Mimesis International, 2018.<\/p>\n<p>Marchesini, Roberto \u0219i Marco Celentano. <i>Critical Ethology and Post-Anthropocentric Ethics. <\/i>Cham: Springer, 2021.<\/p>\n<p>Marchesini, Roberto. <i>The Creative Animal: How Every Animal Builds its Own Existence. <\/i>Cham<i>: <\/i>Palgrave Macmillan, 2022.<\/p>","protected":false},"excerpt":{"rendered":"<p>Animal ontology and philosophical ethology &#8211; after Roberto Marchesini &#8211; I. Roberto Marchesini&#8217;s posthumanism What is posthumanism? Rather than just a philosophy, posthumanism is an all-encompassing approach to life: it is a way of thinking and experiencing the world that is deeply immanent, profoundly rooted in experience and in how the world expresses itself in&hellip;<\/p>","protected":false},"author":1,"featured_media":1180,"parent":0,"menu_order":0,"comment_status":"closed","ping_status":"closed","template":"","meta":{"footnotes":""},"class_list":["post-1170","page","type-page","status-publish","has-post-thumbnail","hentry"],"yoast_head":"<!-- This site is optimized with the Yoast SEO plugin v27.1.1 - https:\/\/yoast.com\/product\/yoast-seo-wordpress\/ -->\n<title>Animal ontology and philosophical ethology - after Roberto Marchesini | just wondering...<\/title>\n<meta name=\"description\" content=\"A short, yet deep dive into Roberto Marchesini&#039;s animal ontology. 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