Volume 44, Number 1, 2011
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"type": "text/html" } } }, "links": { "self": { "href": "https://api.zotero.org/groups/107648/items/2JE4HNVM", "type": "application/json" }, "alternate": { "href": "https://www.zotero.org/groups/nonhuman_rhetoric_and_composition/items/2JE4HNVM", "type": "text/html" } }, "meta": { "createdByUser": { "id": 786560, "username": "jamesjbrownjr", "name": "", "links": { "alternate": { "href": "https://www.zotero.org/jamesjbrownjr", "type": "text/html" } } }, "lastModifiedByUser": { "id": 1132029, "username": "juliendehut", "name": "", "links": { "alternate": { "href": "https://www.zotero.org/juliendehut", "type": "text/html" } } }, "creatorSummary": "Muckelbauer", "parsedDate": "2011", "numChildren": 1 }, "data": { "key": "2JE4HNVM", "version": 102, "itemType": "journalArticle", "title": "Domesticating Animal Theory", "creators": [ { "creatorType": "author", "firstName": "John", "lastName": "Muckelbauer" } ], "abstractNote": "In lieu of an abstract, here is a brief excerpt of the content:\n For Descartes, animals are automata like machines that merely react to stimuli, but do not have any true responses. … They are the opposite of humans who are free, rational, and have souls. … The automatic actions of animals assure us of the freedom of our own— we are not animals; therefore we are not automata. —Kelly Oliver, Animal Lessons: How They Teach Us to Be Human I must confess that when, a few years ago, I first began to notice the emergence of theoretical interest in “animality”—especially in literary studies and philosophy—I instinctively responded with skepticism. I say that my reaction was “instinctive” in order to emphasize that my skepticism was not a reasoned position that I had arrived at through some kind of deliberation. Indeed, I had not yet read anything on the topic of animality and really knew very little about the contours of such inquiry or its conceptual stakes. At the same time, however, to call my response “instinctive” does not mean that it was devoid of a certain logic. (As an aside, I would like to be as explicit here as I can about what I am trying to do with this short essay. That is, I would like to use this parenthetical moment to reflect, in an all-too-human way, on my own [discursive] actions. Instead of placing these “reflections” [or my “reflections” on these “reflections”] within parentheses, I would have liked to demarcate them with different colors—especially red and green—which would make the distinction invisible to dogs [according to much speculation]. It could therefore function as a kind of “dog whistle” for humans—a signal that humans could perceive but dogs could not. As a result, if a dog were reading this red-green essay, he would not be able to distinguish an action from the metalevel reflection on that action. There would merely be one action following another, perhaps winding its way around a stop sign. In any case, to return to my reflections [still parenthetically]: here at the beginning of this short essay I would like to pose the question of the relation between my “skeptical” response to the discourse of animality and the logic of my response. Among the questions that I want to call attention to here are the following: did the logic precede my response, follow it, or were they somehow immanently linked? Is there only one logic [“the logic” of my response]? Or several [for instance, one that precedes and one that follows]? And what is its relation to me? Do I either have it or not, or is there a middle ground of logic—so that I could have it in the way that I have/don’t have my intellectual property? I don’t have answers to these questions. At least not explicit ones. But that’s not what concerns me. What I find troubling here is that any attempt to respond to these questions seems to already have presumed an answer, presuming some kind of preexisting relation between thought and action [which is exactly the thing that I thought I was trying to question]. But if I am unable to respond to these questions without already presuming an answer, this would seem to imply that the question of the relationship between thought and action cannot finally be resolved through reasoned inquiry. Or, to phrase this more precisely, it might indicate that only a certain style of “instinctive” response—a certain style of “thoughtlessness” or “nonrationality”—can enable us to distinguish an instinctive response from a thoughtful, rational, deliberate one. I raise these issues because it seems to me that they point to crucial questions about “animality” [and not only because they introduce the proverbial “chicken and egg” scenario]. That is, one of the key distinguishing attributes of the human is its alleged ability...", "publicationTitle": "Philosophy and Rhetoric", "publisher": "", "place": "", "date": "2011", "volume": "44", "issue": "1", "section": "", "partNumber": "", "partTitle": "", "pages": "95-100", "series": "", "seriesTitle": "", "seriesText": "", "journalAbbreviation": "", "DOI": "10.1353/par.2011.0002", "citationKey": "muckelbauerDomesticatingAnimalTheory2011", "url": "http://muse.jhu.edu/journals/philosophy_and_rhetoric/v044/44.1.muckelbauer.html", "accessDate": "2012-11-01T03:45:32Z", "PMID": "", "PMCID": "", "ISSN": "1527-2079", "archive": "", "archiveLocation": "", "shortTitle": "", "language": "", "libraryCatalog": "Project MUSE", "callNumber": "", "rights": "", "extra": "Volume 44, Number 1, 2011
", "tags": [], "collections": [ "GTIE2TIN" ], "relations": {}, "dateAdded": "2012-11-01T03:45:32Z", "dateModified": "2026-03-04T18:32:45Z" } }, { "key": "N42E5XUT", "version": 102, "library": { "type": "group", "id": 107648, "name": "Nonhuman Rhetoric and Composition", "links": { "alternate": { "href": "https://www.zotero.org/groups/nonhuman_rhetoric_and_composition", "type": "text/html" } } }, "links": { "self": { "href": "https://api.zotero.org/groups/107648/items/N42E5XUT", "type": "application/json" }, "alternate": { "href": "https://www.zotero.org/groups/nonhuman_rhetoric_and_composition/items/N42E5XUT", "type": "text/html" } }, "meta": { "createdByUser": { "id": 786560, "username": "jamesjbrownjr", "name": "", "links": { "alternate": { "href": "https://www.zotero.org/jamesjbrownjr", "type": "text/html" } } }, "lastModifiedByUser": { "id": 1132029, "username": "juliendehut", "name": "", "links": { "alternate": { "href": "https://www.zotero.org/juliendehut", "type": "text/html" } } }, "creatorSummary": "Davis", "parsedDate": "2011", "numChildren": 1 }, "data": { "key": "N42E5XUT", "version": 102, "itemType": "journalArticle", "title": "Creaturely Rhetorics", "creators": [ { "creatorType": "author", "firstName": "Diane", "lastName": "Davis" } ], "abstractNote": "In lieu of an abstract, here is a brief excerpt of the content:\n In a 1917 essay entitled “A Difficulty in the Path of Psychoanalysis,” Freud suggests that modern science has dealt three devastating blows to human pride: the Copernican revelation that the earth revolves around the sun, decentering man’s presumed cosmological place in the universe as “lord of the world”; the Darwinian revelation that man shares a common ancestor with apes, which indicates that he is not inherently “a being different from animals or superior to them”; and the Freudian revelation that consciousness is mostly ruled by the unconscious, which indicates that the ego is not master of “its own house” (1957–74, 139–41). Of these narcissistic wounds, each still gaping today, the second most interests us here, specifically inasmuch as its panicked deflection continues to ground contemporary theories of rhetoric. It’s true that the myth of the knowing and speaking subject who understands the world and communicates that understanding with eloquence and grace has been massively and probably permanently interrupted by, among other things, the first and third of these revelations. However, even the most sophisticated posthumanist theories of symbolic exchange, those fully embracing the Copernican and Freudian revelations, tend (explicitly or implicitly, consciously or unconsciously) to refuse the Darwinian revelation, along with its philosophical and—more to the point for us—rhetorical implications. Heidegger, Lacan, and Levinas, for example, each articulate a strictly human(ist) description of the language relation, presuming that the gulf that separates “the human” from “the animal” is uncrossable, having something to do with the former’s capacity for language and the latter’s captivation by its environment, or by the imaginary, or by “its own being,” respectively. 1 And rhetorical studies on the whole agrees: rhetoric, at the very least, requires an engagement with the symbolic. This engagement, while it defines the human (“the symbol-using animal”), is what nonhuman animals purportedly lack. George A. Kennedy, of course, famously disagrees. In “A Hoot in the Dark,” a seminal essay that should also have been pathbreaking, and the follow-up book Comparative Rhetoric, Kennedy reframes the argument, suggesting that rhetoric, “in its essence,” is not a specifically human art or science but “a form of mental and emotional energy” that is “biologically prior to speech and to conscious intentionality” (1998, 3–4, 26). This rhetorical energy expresses itself in emotional reactions (fear, anger, lust, etc.), and its most probable source is “the instinct for self-preservation,” Kennedy surmises, “which in turn derives from nature’s impulse to preserve the genetic line” (1998, 3–4). Citing Darwin and other evolutionary biologists, he argues that this universal form of rhetoric is the condition both for various forms of animal communication (via gesture, facial expression, song, and so on) and for the development of a more complex and sophisticated human rhetoric. “In fact,” Kennedy writes, “rhetoric is manifest in all animal life and existed long before the evolution of human beings” (1992, 4). So according to him, animals and humans “share a ‘deep’ natural rhetoric”—“deep” meaning that we share it at the level of DNA (1998, 13). Rhetoric, from this evolutionary perspective, “is a natural phenomenon: the potential for it exists in all life forms that can give signals” (4); indeed, it “has to exist in the speaker before speech can take place” (1992, 4). What Kennedy gleans from the sociobiological frame, in other words, is that rhetoric has a “natural” dimension to which rhetorical studies has not attended, a dimension that he insists is vividly exposed in evolutionary biology. I applaud Kenney’s embrace of what I’ve been calling the Darwinian revelation and wholeheartedly agree that rhetoric, at its most elemental, takes place at the level of the creature. However, it is no more productive to dismiss philosophical revelations than it is to dismiss scientific ones. The appeal to nature or to a “natural rhetoric,” no matter how species-leveling it may at first seem, remains a recuperative, deflective move that...", "publicationTitle": "Philosophy and Rhetoric", "publisher": "", "place": "", "date": "2011", "volume": "44", "issue": "1", "section": "", "partNumber": "", "partTitle": "", "pages": "88-94", "series": "", "seriesTitle": "", "seriesText": "", "journalAbbreviation": "", "DOI": "10.1353/par.2011.0000", "citationKey": "davisCreaturelyRhetorics2011", "url": "http://muse.jhu.edu/journals/philosophy_and_rhetoric/v044/44.1.davis.html", "accessDate": "2012-11-01T03:45:32Z", "PMID": "", "PMCID": "", "ISSN": "1527-2079", "archive": "", "archiveLocation": "", "shortTitle": "", "language": "", "libraryCatalog": "Project MUSE", "callNumber": "", "rights": "", "extra": "Volume 44, Number 1, 2011
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He was part of a star-studded interdisciplinary symposium on rhetoric (Page duBois and Thomas Cole were the other two guests), and if memory serves, the large crowd awaiting Kennedy’s talk stirred with anticipation; this event was two years after the publication of a much-needed and now indispensible translation of Aristotle’s Rhetoric. After the talk, it stirred with something more like befuddlement. Kennedy’s talk, “A Hoot in the Dark,” shared a title with an essay he had published in Philosophy and Rhetoric the year prior. The subject? Animal rhetoric. I don’t recall many specifics from the talk apart from Kennedy’s opening with his crow-watching habits in Chapel Hill, but I do recall the real-time responses. There were whispers, sidelong glances, and muttering, all of which bespoke a slight panic about his—and the field’s—direction. What was Kennedy doing? Was our distinguished leader, translator of the Sage himself, going off some deep end and taking the discipline with him? By the time he visited our campus, Kennedy had no doubt become accustomed to such responses, having been greeted on at least one occasion with a wry “Dr. Doolittle, I presume?” 1 Indeed, such responses to this direction in Kennedy’s writing had been circulating through the field proper even before “A Hoot” appeared in print. In his preface to Writing Histories of Rhetoric, Victor Vitanza attests to the shockwaves: “Prior to [the article’s] appearance, I had heard through the grapevine that Kennedy had written a ‘wild,’ perhaps savage, article. And indeed, he has” (1994, ix). Vitanza goes on to characterize his reading of the article as “‘undecidable,’ because while rereading its title and the text itself, I cannot still decide if Kennedy (or ‘energy’) wrote it seriously or farcically with beak in cheek. … Perhaps, like Aristotle, Kennedy is exploring the various possible ways, or paths” (1994, x). Vitanza’s account of “A Hoot” itself opens paths I want to consider in this forum, ways (back) into the question of rhetoric’s animality: the untimeliness of Kennedy’s focus on animals and Kennedy’s use of Aristotle in his animal-related work. In short, Kennedy channels Aristotle’s rhetorical theories while simultaneously overlooking Aristotle’s observations on the very topic of rhetorical beasts. In its own way, though, Kennedy’s fleeting dalliance with animality leaves us with a few (perhaps a very Aristotelian three, maybe more) remarkable theoretical possibilities and paths for future research, tantalizing suggestions of what animality can do to—and for—rhetorical theory. “A Hoot in the Dark” was indeed untimely. Its untimeliness helps to account for the responses it drew, its illegibility to scholars in rhetoric, and the fact that it has not been cited all that frequently. Certainly linguists, anthropologists, and animal scientists had, prior to 1992, been studying animals, language, and communication, and Kennedy’s article draws on that body of scholarship. Jo Liska, who responded to “A Hoot” in Philosophy and Rhetoric the following year, seems quite knowledgeable in this realm of research as well, and while she strenuously disagrees with Kennedy’s definition of rhetoric, she nevertheless takes as a given what might have been viewed by rhetoric scholars as his wilder assertion: that animals—not just human ones—practice rhetoric. And not just rhetoric, but Aristotelian rhetoric. These creatures practice, according to Kennedy, deliberative, judicial, and epideictic rhetoric (1992, 5, 12). They deploy ethos, pathos, and logos (1992, 15). They gesture and preen, sing and growl. And yet even premised on such traditional categories, Kennedy’s attention to animals yields three crucial challenges to rhetorical theory: first, it shifts attention from “wordy” language to language rendered with calls, tones, facial expressions, and bodies. 2 Second, it posits rhetoric as energetic intensity, a movement, or an urge to move others (1992, 2–3). 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