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E-book Monkey Trouble : The Scandal of Posthumanism
The human is a source of trouble for posthumanism. Committed to dis-turbing the opposition between human and nonhuman, posthumanist theory has tended to sideline the human from the scene of its theoretical engagements with otherness. The human has become akin to the “Invisible Gorilla” made famous by psychologists Christopher Chabris and Daniel Simons. Seeking to establish the phenomenon of inattentional blindness, Chabris and Simons instructed participants in a psychological study to watch a video of people passing around a basketball. Many participants failed to notice a chest- pounding, ape- suited human walking through the middle of the scene.2 For those keen to demonstrate their fi delity to non-humans, the human has likewise become a conspicuous blind spot.To be sure, the nonhuman turn has yielded a wealth of critical interven-tions that have profi tably altered the landscape of the humanities. Fostered by loosely federated areas of inquiry such as animal studies, systems theory, actor- network theory, object- oriented ontology, and speculative realism, this turn does not so much name a singular doctrine or movement as it does a broad theoretical reorientation that aims to shift our attention toward a concern for nonhuman alterity. Thanks largely to the insights of contemporary theory, “humanism” designates not only an investment in the human as the locus of rationality and agency, or a rejection of religion and the supernatural as guides for ethical and moral action, or a humani-tarian appeal to universal worth and dignity. Humanism also implies an ethico- political hierarchy analogous to other forms of discrimination and exclusion, such as racism and sexism. Humanism qua taxonomic hierarchy is thus roughly synonymous with anthropocentrism and “speciesism,” a term popularized by Peter Singer in the 1970s.3 Presaging contemporary critiques of human hubris by several decades, Singer called for the political inclusion of nonhuman animals on the basis of the same liberal- pluralist principles that fostered the civil rights and feminist movements. More recent efforts to include plants and things have sought to expand the sphere of inclusivity even further. Humanism has thus acquired as one of its con-temporary connotations a speciesist insistence on the exceptionality of the human at the expense not only of nonhuman animals, but also of countless insensate and inorganic entities.
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