Section 17(1) of the Animal Care and Protection Act 2001 (Qld) (‘ACPA’) provides that ‘[a] person in charge of an animal owes a duty of care to it’. Until the Northern Territory adopted that same expression in its Animal Welfare Act, the ACPA was the only animal protection statute in Australia that suggested that a nonhuman animal is owed a duty. What is at stake in this thesis is the contrasting of that legal duty, posited to derive legal justice, with Derridean justice that demands that a duty is owed to other beings. This research addresses the question: could s 17 of the Animal Care and Protection Act 2001 (Qld) represent a Derridean justice-based approach to animal protections? To address this question, this thesis develops a legal and contextual analysis of ACPA s 17. It also applies Derrida’s proposition of deconstructions to ferret-out how rationality, embedded in the metaphysics of presence, gets-to-work in law. The purpose is to test if ACPA s 17 delivers what it promises. This research examines whether ACPA s 17 provides any undoing of the Western inheritance, which through rationality justifies using, mistreating, and slaughtering nonhuman animals for human animal ends.
Within this research, ACPA s 17 is examined in context to the Western cultural trace that Derrida described as a ‘culture of sacrifice’. Derrida’s lens offers a unique perspective since he provided a different accounting of beingness. That is one that breaks down human-animal difference. It enables contrasting of Western conceptions of duties and rights that continue to rely on rationality as bases for ‘ethics’. The deconstructive approach highlights our Western modes of thinking and reasoning that reinstitute that violent culture of sacrifice. This research offers: a rich discussion of relevant Derridean propositions; a contrasting of Anglo-American and Continental perspectives of what is thought to be owed to nonhuman animals, a survey of neurosciences to ascertain if Derrida’s propositions of beingness remain credible, and various approaches to legal contextualisation of ACPA s 17.
The new knowledge developed in the research includes a rich legal characterisation of ACPA s 17. The research finds that, in contrast to existing commentary, ACPA s 17 is not an implementation of ‘negligence’, and neither could it be properly described as implementing a ‘guardianship’ model. It is a regulatory type offence that is constrained by many layers of anthropocentric law. Various problems that limit the effect of ACPA s 17 are highlighted. The research makes suggestions for law reform. The thesis finally brings together the traces gathered in the research, through a legal analysis, and a deconstructive reading, of a relevant appeal case. Unfortunately, ACPA s 17 does not institute a legal duty that is owed to nonhuman animals. Neither does it appear to be an opening toward Derridean justice.

Could s 17 of the Animal Care and Protection Act 2001 (Qld) represent a Derridean justice-based approach to animal protections?

In the proposed volume the authors aim to contribute to the anthropological understanding of trust in juxtaposition to the economy and the state. They focus on the specific economic exchanges and activities on the Sino-Russian border, agents of which might have - and do have - different reasons to mistrust each other. Activities at this location, we argue, destabilize the usual ideas of marginality and scale. This border could be considered geographically peripheral, and yet through lengthy trade routes (e.g. linking production in South China with consumption in Siberia, or the effects of new customs regulations that route goods via Moscow) it is also a nexus with a Eurasian reach.

/pdf/trust-and-mistrust-in-the-economies-of-the-china-russia-1uhqvepw83.pdf

Trust and Mistrust in the Economies of the China-Russia Borderlands

This thesis examines how mental illness has been represented in British theatre from c. 1960 to the present day. It is particularly concerned with the roles played by space and embodiment in these representations, and what emerges as bodies interact in space. It adopts a mixed methodology, drawing on theoretical models from both continental philosophy and contemporary cognitive and neuroscientific research, in order to address these questions from the broadest possible range of perspectives.
The first part of the thesis draws on the work of Michel Foucault and Henri Lefebvre to explore the role of institutional space, and in particular its gendered implications, in staging madness. The second part introduces approaches to the body drawn from the cognitive turn in theatre and performance studies. These are connected to the approaches of the first section through phenomenology’s concern with lived experience. Dan Zahavi and Shaun Gallagher’s work on ‘the phenomenological mind’ provides important context here. In addition, Emmanuel Levinas’s critique of ontology offers a solid basis from which to think about how to act ethically as both a producer of, and an audience member for, representations of mental illness.
Through these explorations, this thesis suggests a model of madness, not as something to be bracketed as ‘other’ and belonging to a deviant individual, but as emerging between bodies in space – there is no madness outside of social, spatial and embodied contexts. This in turn suggests a new approach to understanding the role theatre can play in addressing the lived experience of mental illness.
While many productions currently attempt, unilaterally, to reduce the ‘stigma’ of mental illness, this thesis suggests that that, in fact, discrimination against people experiencing mental illness is more likely to be reduced through the interaction between an ethically minded production and an ethical spectator. Such a model does not claim to be able to reduce the experience of madness to a totalising concept which can be communicated through theatre, but rather insists that it is only through an embodied, empathic interaction that a true concern for the (‘mad’ or ‘sane’) Other can emerge.

'Antic dispositions?' : the representation of madness in modern British theatre

/pdf/living-mission-interculturally-faith-culture-and-the-renewal-1xkuen08pp.pdf

Living Mission Interculturally: Faith, Culture, and the Renewal of Praxis

This article proposes a path of reasoning capable of showing how history can become personal inasmuch as it produces the experience of anguish. To attain this goal, based on two concrete personal experiences during the current political context of Brazil, it will take the following steps: history becomes personal, first as it helps build one’s personality (as asserted in Johann Gustav Droysen’s Historik), by the ability of historical knowledge — produced by research or received by its readers — has to be morphological; in other words, via its ability to find unity in what, at first glance, seems to be dispersed. Secondly, history can become personal as it produces empathy, considered under Dominick LaCapra’s concept of empathic unsettlement. Finally, since LaCapra indicates that Primo Levi’s concept of gray zone contains certain possibilities in terms of empathic unsettlement, the final section of this article carries out an exercise about this notion to show that this type of experiences — limited to two specific cases in this study — invite us to think that history becomes personal in as much as it produces anguish, a notion that permeates The Drowned and the Saved (1986) — book that contains Primo Levi’s classic chapter on the gray zone.

História da Historiografia

8. A Petty Pedagogy? Teaching Philosophy in Derrida’s “Cogito and the History of Madness”

Foucault/Derrida Fifty Years Later: The Futures of Genealogy, Deconstruction, and Politics

7. Foucault, Derrida The Effects of Critique

6. Philosophies of Immanence and Transcendence Reading History of Madness with Derrida and Habermas

3. Violence and Hyperbole From “Cogito and the History of Madness” to The Death Penalty

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