When a dog interacts with the world, he is only capable of understanding it, or more tersely, responding to it by the makeup of his physical being. Even beyond perception as a sense, the pressure, the physicality of the body, in its various forms, places awareness in a tensile state. A handle is seemingly real and external to myself, but the handle is absolutely formless to a dog. Within the handle is written the language of our bodies, the reciprocal dialogue of externality and localized qualities, and so in the world, we find it composed of the same composition of human bodies. -- With the hand I grip, pressing the handle, understanding, and also creating or enlivening, the meaning of the thing with the presence of the body vibrating, coloring awareness.
A handle to a dog is entirely alien; a dog is incapable of empathetic understanding and cannot project itself as a non-dog body. The dog experiences the handle as a part of the overflowing of generic mass, meaninglessly tortuous stuff. Stuff -- an experience of bird calls through the everydayness of life. Everywhere mired in vibrations, the birds, these bodies tell us nothing; the body experiences stuff indifferently, unaware, while birds understand, create and enliven meaning into a world. We do have the intellect to understand what birds are doing, but, this requires the necessary abstractions and specializations of science, the everydayness of awareness means meaninglessness from bird calls. We can say of the bird calls that they are noise that is either pleasant or discordant, but what they essentially are, communication of reality for given birds, is inaccessible, entering the mute world of stuff.
Animals? An animal is a being that is moving with or in opposition to a hand. And these beings, that we conceive as inferior to us, that we abuse, mock, love and consume, to what extent are these animals just stuff? Animals are a precious reality through the forced identity and role the hand guides them to. But are we animals by the conclusions of evolutionary theory?
A world of meaning, is made up of two distinct types of things: a world of human projected meaning and a tortuous, concealing region of meaninglessness, this all requires us to proceed more carefully in our perception of the world as something external, objective and accurate. The designations of the animal is not something essential, but rather, a relative definition in expression through a body -- a hand. It is an fabrications, a tool, as much as a handle is a purposeful item that only has meaning to the human being -- the being of hands. Language plays a categorizations role amongst others. It has always been thought, and it is a very ontologically conservative position, that categorization is an act of discovery or a revealing of externality; e.g. my senses perceived that there are beings that have feathers and lay eggs, and through reasoning, I can maintain a class of beings that have these qualities. It is not so simple though if our systems of categorizations are to have more epistemic rigor. The act of categorizations through language and thought is a constructive, formulating act; it is an uncontrollable expression of our bodies responding and interacting with external mass. Our eyes vibrate with the world in a deep relationship that requires a mutuality for the world of meaning to form.
Moving beyond the modern comfortableness of positivism, the nihilistic dessert of anorectic metaphysics, the body must become fat, revealed in a new corpulence where desire, a body is the fertile ground for where an analysis and a creation of reality begins. The animal kingdom is structured through the categorization of attributes, but the logic of objects and attributes reveal the deeper mathematical structures that are ingrained in our perception of the world through the gristly sinew of brains. Birds with feathers, fish with gills, etc. hides our membrane clockwork: A(x). The structuring of the world has roots in the evolutionary pressures that occurred to develop brains to function and succeed in a very specific environmental situations. Knowledge structures are functional, working games removed from truth that allow for successful manipulation of the world at a most base level, achieving just enough accuracy to allow progenitors to survive and reproduce.
Bodies are measured by those who have bodies, and even with the most scientific scrutiny, the meaning of the animal body can only be understood in relative terms to our body; the flipper is understood through the hand. The bone, the flesh, and the organs become entities of use even if only consumed objectively, split, torn, mashed to reinforce a structure of knowledge. With the body, so too is the realm of the animal constrained to the needs of our intellect. To some large degree knowledge is right about many things when it comes to animals, but only right in the sense that it allows a greater mastery and use over their beings; we understand the neck well enough to tie a leash around it, but that is the end of the understanding, for that is the end of the use. Caged or leashed, exposed, what fraction of the being is ever really given to the base needs of other animals? Does the dog ever stop being merely a neck-hand being?
How divergent is the desire of hunger and the desire of analysis? As dirty, greasy fingertips separate the gristle and the meat, the teeth mash, and the tongue prods feeling the slippery blood and the tinge of iron shimmering in the mouth -- what voracity! The eyes blur and sharpen, the mathematics of the rules of the game are felt through the straining brain, failing and correcting until the system crystallizes. The flesh of the animal cooking under the glare, hardening, melting, stripping the bones, ossified with jagged edges of a crystallizing system -- what veracity!
What a wrongheaded mistake to think that science is an idealistic, other-worldly endeavor. Science, and its progenitor, philosophy, is filled with the blood of desire, the extension of the body out into space, and the entrenchment of physicality and thought. Philosophy and science are manifestations of the body as much as anything else is. Intellect is a desire that can consume the animal physically as much as it can consume the animal as a thing in thought to be controlled, stripped and analyzed.
And only in the quiescence of impotence, where desire briefly ceases, where we realize we are animals as much as animals are, but in being animals, the term deconstructs; the subject, the creator of the relational term cannot become his construction, man cannot be an animal, in doing so, he enters a shattered realm. A hand grows weak and loses grip of the neck. An animal, the creature of man’s hand, dashes away in fear, but immediately it returns from the dark outskirts, new, something else entirely, no longer an animal. The two become creatures, nameless and formless that move outside of structures of knowledge, structures of the body, of desire. In the briefest moments, no animals, but rather, a creature capable of things immeasurable, unnameable; something that cannot be used, controlled, destroyed and abused -- an absolute, irreducible relationship occurs. An animal receives a personal name, and suddenly, it rears up above the hand as an emanating, forceful creature.