Being or sensing

Being or sensing/feeling … ? Veganism vs. Sentientist struggles:

If someone argues forth or back for what argumentation is more substantial: that one of “life” (to be more meaningful as a criterion for human ethical concern) itself or that of “sentience”.

These angles are particularistic, foremostly if they move along the typical standardized philosophical borders.

Neither “life” nor “sentience” can be measured from a strictly human angle.

Animal Rights includes the ability to emancipate from objectivist humancentric viewpoints and enters into a philosophical space that allows freedom of the undefined: A basic respectful approach must not seek to overdefine its social and ecosocial environments.

Be it their lives or their sentience.

@RadicalAntispe

Thoughts, 21.12.2019

Lifting the separation between nonhuman and human spheres

reveals that the factualness of how beings are

makes up a universe

human collectivist cultures can’t fathom

If thinking for yourself would be a form of activism

It would mean you constantly stepped on the feet of activist-clusters positions

It would mean you must be able to work 99%ly independent as a minority within a minority

It would mean you might feel what you are doing is totally detached from group dynamics

It would mean you are not d’accord with the undifferentiated main-streams of positions

Just tell yourself you are a passivist, not an activist, and you can just keep trotting your own paths

Speciesist narcissism

In context with my fragment: Many forms of speciesism.

Speciesist narcissism

A question of identity (human vs. animal) –
in which a human hides his/her factual individuality (i.e. human collectivism as a shield)
beneath the psychological and/or physical violence against animal dignity.

Fragments on species-derogation, previous list: Speciesism an animal hatred.

Pastoral speciesism

In context with my fragment: Many forms of speciesism.

„Gentle“, aestheticised oppression:

Pastoral speciesism
‘domestication’ –
the act of keeping nonhuman animals
to gain every right of passage,
to define, use, kill, prepare, ingest the nonhuman animal other.

pastoral_speciesist_aesthetics_2d

pastoral_speciesism_2

Fragments on species-derogation, previous list: Speciesism an animal hatred.

Neovegan perspectives

erfane-secular_1a

Every living being on this earth has its own place in the universe – practically. The world should not be seen anthropocentrically simply because we can’t fathom the meaningfulness of other life in regards to those dimensions which we don’t know much or even anything about. Other “dimensions” of meaning aren’t restricted to physics and mathematical abstraction: ethics, and its substance (life!) too has dimensions beyond a narrow anthropocentric reach.

If I take the ethical vastness and comprehensiveness into account, I am able to see that every action I can do, and every wrong I don’t do, wherever I am, has an impact on the life around me. Taking the interest of all life into a wide ethical (in a sense of setting oneself in a creative relation) consideration, makes the action of the individual meaningful.

G. and F. Yegane Arani, 5 Neovegan Perspectives

Nowrooz and Secularity

Das irdische, weltliche Leben wird der altiranischen Kultur nach jeden Tag aufs Neue gefeiert. Jeder Tag ist ein ‘neuer Tag’ ein Now-Rooz. Das Fest hat an und für sich die Bedeutung des “Neuwerdens”.
Aber warum ist Nowrooz zu einem Fest geworden, an dem der Mensch zum Feind seiner eigenen Vernunft-des-Festmachens wurde?
Die Geschichte im Schahnahmeh erzählt uns von Nowrooz, während die Mubeds der Zoroastrier diese Überlieferung in der Sassanidischen Zeit mit ihren eigenen Auslegungen überlagerten.
Die Bedeutung von “Weltlichkeit” ist, dass das Leben in der Zeit einem Fest gleicht. Das Leben ist ein Lachen im Zeitlichen – in der Zeitlichkeit.

In the ancient Iranian culture the earthenly, secular live was celebrated each day.
Every day is a ‘new day’ a Now-Rooz. The feast in itself has the meanung of “becoming new/fresh”.
But why did Nowrooz turn into a feast on which the human became an enemy of his/her own ‘reason-of-the-capacity-to-celebrate’?
The story of the Shahnameh tells us about Nowrooz, while the Zoroastrian mobeds of the Sassanid time added their alterations to it.
The meaning of “secularity” was that life-in-time equals a feast; that life is laughing, in the context of time.

:جمالی
درسکولاریته، هرروزی،جشن است
درفرهنگ ایران
هرروزی، نوروزاست
جشن، همیشه با« نوشدن » کاردارد
«چرا نوروز ،جشنی شد که انسان، دشمن خردِ جشن سازِِ خود شد »
روایت شاهنامه ازنوروز، روایتی ازموبدان زرتشتی در دوره ساسانیانست
معنای « سکولاریته» اینست که: زندگی در زمان ، جشن است. زندگی، خندیدن درزمانست.

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simorgh_1a

Chaharshanbe Suri چهارشنبه‌سوری‎‎

Das Ende des Lebens ist Entstehung,
ist purpurn-leuchtend und freudig.
Die Welt ist fortwährend sich allseitig transmutierend.
Aus dem Klang der Musik, aus Wärme und der Liebe
als das Glühen des Feuers geht das Leben in der Welt zuende.

The termination of life equals the coming into life,
it’s crimson, glowing and glad,
the world is in a ceaseless condition of an allround transmutation.
From the sound of the music, from warmth and love
like the glow of the flame, our life in this world ceases to be.

: جمالی
پیدایش ِجهان ازیک تخم
با چهارشنبه سوری
غایت زندگی،« سوروشادی » میشود
چهارشنبه سوری

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Simorgh_statue_-_morning_-_Nishapur_4

Der Freund als Seele, die Seele als Freund

In der alt-iranischen Kultur galt Gott als das Prinzip aller Dinge und nicht als Schöpfer der Perfektion der Phänomene/der Welt.

Jede Seele eines Lebewesens galt als Haus, Sitz und Mitte des “Freundes” زوُش = زاوُوش – so lautete ein Name der alt-iranischen Gottheit/en.

Gott, der das Prinzip aller Freundschaft/Liebe bildet, ist Seele jedes Lebewesens, und so ist die Seele jedes Lebewesens auch die Grundlage der Freundschaft/Liebe.

In jeder Seele befindet sich dieses Prinzip der Freundschaft/Liebe und es bildet den Anlass der Suche und des Findens.

خدا، در فرهنگ ایران، «ا صل همه چیزهاست»، نه شخص خالقی که فراسوی چیزها وگیتی میباشد. پس جان هرانسانی، خانه ونشیمنگاه و میهنِ «دوست = زوُش = زاوُوش» هست که نام خدای ایران بوده است. خدا که اصل دوستی است، جان هرانسانیست، پس جان هرانسانی، اصل دوستیست. اینست که باید درجان هر انسانی، این دوست، این اصل دوستی را جُست و یافت.

– M. Jamali

An individual’s narrative – Animal Autonomy

Every individual animal has a narrative (in context with her experience of her habitat and environment).

Denying nonhuman animals their own languages, as autonomous communicative systems that linguistically have evolved independent of human linguistics, means denying animals moral agency, let alone the experience of an individual narrative.

Biologism and epistemological humancentrism reduce nonhuman animals to mere ‘explicable organisms’.

TIERAUTONOMIE / GRUPPE MESSEL