Search results for ""Author Christopher Peterson""

On February 18th, 2009, Sean Delonas published a controversial cartoon in the New York Post depicting two policemen shooting and killing a monkey with the caption: “They’ll have to find someone else to write the next stimulus bill.” On the adjoining page was a photo of President Barack Obama signing this very piece of legislation into law. Although public debate over the cartoon has centered entirely on its potentially racist overtones, we might ask from a Darwinian perspective how the stereotype of the black ape works to disavow a universally shared human apehood. How might we comprehend animality in non-pejorative terms? Whereas in contemporary race and sexuality studies the topic of animality emerges almost exclusively in order to index the dehumanization that makes discrimination possible, Bestial Traces argues that a more fundamental disavowal of human animality conditions the bestialization of racial and sexual minorities. Hence, when conservative politicians such as Senator Rick Santorum equate homosexuality with bestiality, they betray an anxious effort to deny the animality inherent in all sexuality. Focusing on literary texts by Edgar Allan Poe, Joel Chandler Harris, Richard Wright, Philip Roth, and J.M. Coetzee, together with philosophical texts by Derrida, Heidegger, Agamben, Freud, and Nietzsche, Peterson maintains that the representation of social and political others as animals can be mitigated but never finally abolished. Insofar as humanizing the abject only vacates the structurally empty and infinitely transposable position of “the animal,” he argues that all forms of belonging—no matter how open and hospitable they are toward others—inevitably produce “beasts” whose exclusion contradicts our apparent desire for nonviolence. While one might argue that absolute political equality and inclusion remain desirable—even if ultimately unattainable—ideals, Bestial Traces shows that by maintaining such principles we exacerbate rather than ameliorate violence precisely by failing to confront how discrimination and exclusion condition all social relations.

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This groundbreaking handbook of human strengths and virtues is the first progress report from a prestigious group of researchers in the Values in Action Classification Project, which has undertaken a systematic classification and measurement of universal strengths and virtues. This landmark work makes possible for the first time a science of human strengths that goes beyond armchair philosophy and political science. The handbook begins with the background of the VIA classification scheme and defines terms before describing in thorough detail the current state of knowledge with respect to each of the 24 character strengths in the classification. Addressing issues of assessment and measurement, practical applications, and directions for future research, this work will demand the attention of any psychologist who is interested in positive psychology and its relevance to clinical, personality, and social psychology.

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According to scholars of the nonhuman turn, the scandal of theory lies in its failure to decenter the human. The real scandal, however, is that we keep trying. The human has become a conspicuous blind spot for many theorists seeking to extend hospitality to animals, plants, and even insentient things. The displacement of the human is essential and urgent, yet given the humanist presumption that animals lack a number of allegedly unique human capacities, such as language, reason, and awareness of mortality, we ought to remain cautious about laying claim to any power to eradicate anthropocentrism altogether. Such a power risks becoming yet another self-accredited capacity thanks to which the human reaffirms its sovereignty through its supposed erasure. Monkey Trouble argues that the turn toward immanence in contemporary posthumanism promotes a cosmocracy that absolves one from engaging in those discriminatory decisions that condition hospitality as such. Engaging with recent theoretical developments in speculative realism and object-oriented ontology, as well as ape and parrot language studies, the book offers close readings of literary works by J.M. Coetzee, Charles Chesnutt, and Walt Whitman and films by Alfonso Cuarón and Lars von Trier. Anthropocentrism, Peterson argues, cannot be displaced through a logic of reversal that elevates immanence above transcendence, horizontality over verticality. This decentering must cultivate instead a human/nonhuman relationality that affirms the immanent transcendency spawned by our phantasmatic humanness.

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