--- part15.xhtml	2013-04-03 15:36:36.000000000 +0200
+++ ../../Simulacra And Simulation ORIGINAL/text/part15.xhtml	2013-03-22 12:08:13.000000000 +0100
@@ -43,7 +43,7 @@
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 <p>Beasts of burden, they had to work for man. Beasts of demand, they are summoned to respond to the interrogation of science.*2 Beasts of consumption, they have become the meat of industry. Beasts of somatization, they are now made to speak the "psy" language, to answer for their psychic life and the misdeeds of their unconscious. Everything has happened to them that has happened to us. Our destiny has never been separated from theirs, and this is a sort of bitter revenge on Human Reason, which has become used to upholding the absolute privilege of the Human over the Bestial.</p>
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-<p>Besides, animals were only demoted to the status of inhumanity as reason and humanism progressed. A logic parallel to that of racism. An objective animal "reign" has only existed since Man has existed. It would take too long to redo the genealogy of their respective statuses, but the abyss that separates them today, the one that permits us to send beasts, in our place, to respond to the terrifying universes of space and laboratories, the one that permits the liquidation of species even as they are archived as specimens in the African reserves or in the hell of zoos - since there is no more room for them in our culture than there is for the dead - the whole covered by a racist sentimentality (baby seals, Brigitte Bardot), this abyss that separates them follows domestication, just as true racism follows slavery. Once animals had a more sacred, more divine character than men. There is not even a reign of the "human" in primitive societies, and for a long time the animal order has been the order of reference. Only the animal is worth being sacrificed, as a god, the sacrifice of man only comes afterward, according to a degraded order. Men qualify only by their affiliation to the animal: the Bororos "are" macaws. This is not of the prelogical or psychoanalytic order - nor of the mental order of classification, to which Levi-Strauss reduced the animal effigy (even if it is still fabulous that animals served as a language, this was also part of their divinity) - no, this signifies that Bororos and macaws are part of a cycle, and that the figure of the cycle excludes any division of species, any of the distinctive oppositions upon which we live. The structural opposition is diabolic, it divides and confronts distinct identities: such is the division of the Human, which throws beasts into the Inhuman - the cycle, itself, is symbolic: it abolishes the positions in a reversible enchainment - in this sense, the Bororos "are" macaws, in the same way that the Canaque say the dead walk among the living. (Does Deleuze envision something like that in his becoming-animal and when he says "Be the rose panther!"?)</p>
+<p>Besides, animals were only demoted to the status of inhumanity as reason and humanism progressed. A logic parallel to that of racism. An objective animal "reign" has only existed since Man has existed. It would take too long to redo the genealogy of their respective statuses, but the abyss that separates them today, the one that permits us to send beasts, in our place, to respond to the terrifying universes of space and laboratories, the one that permits the liquidation of species even as they are archived as specimens in the African reserves or in the hell of zoos - since there is no more room for them in our culture than there is for the dead - the whole covered by a racist sentimentality (baby seals, Brigitte Bardot), this abyss that separates them follows domestication, just as true racism follows slavery. Once animals had a more sacred, more divine character than men. There is not even a reign of the "human" in primitive societies, and for a long time the animal order has been the order of reference. Only the animal is worth being sacrificed, as a god, the sacrifice of man only comes afterward, according to a degraded order. Men qualify only by their affiliation to the animal: the Bororos "are" macaws. This is not of the prelogical or psychoanalytic order - nor of the mental order of classification, to which Levi-Strauss reduced the animal effigy (even if it is still fabulous that animals served as a language, this was also part of their divinity)-no, this signifies that Bororos and macaws are part of a cycle, and that the figure of the cycle excludes any division of species, any of the distinctive oppositions upon which we live. The structural opposition is diabolic, it divides and confronts distinct identities: such is the division of the Human, which throws beasts into the Inhuman - the cycle, itself, is symbolic: it abolishes the positions in a reversible enchainment - in this sense, the Bororos "are" macaws, in the same way that the Canaque say the dead walk among the living. (Does Deleuze envision something like that in his becoming-animal and when he says "Be the rose panther!"?)</p>
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 <p>Whatever it may be, animals have always had, until our era, a divine or sacrificial nobility that all mythologies recount. Even murder by hunting is still a symbolic relation, as opposed to an experimental dissection. Even domestication is still a symbolic relation, as opposed to industrial breeding. One only has to look at the status of animals in peasant society. And the status of domestication, which presupposes land, a clan, a system of parentage of which the animals are a part, must not be confused with the status of the domestic pet - the only type of animals that are left to us outside reserves and breeding stations - dogs, cats, birds, hamsters, all packed together in the affection of their master. The trajectory animals have followed, from divine sacrifice to dog cemeteries with atmospheric music, from sacred defiance to ecological sentimentality, speaks loudly enough of the vulgarization of the status of man himself - it once again describes an unexpected reciprocity between the two.</p>
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