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is 'poor in world': It has a world in the mode of being deprived of one. This stands in contrast to human dasein which has a world and a stone which has none.

Heidegger contends that unlike human Dasein, which 'has' a world, and the stone, which does not, the animal is 'poor in world': it has a world in the mode of being deprived of one.

is a creature of which man is a tamed example and has often been wrongly differentiated.

The animal is a creature of which man is a tamed example and has often been wrongly differentiated. creatures dwell within a temporal horizon reduced almost to a point, yet live without boredom and dissimulation.

is a creature that is 'poor in world' insofar as it is unable to partake in a life defined by mortality, the ability to die. Stones, incidentally, are altogether worldless.

ANIMALS ARE POOR IN WORLDMan is world-building, Animals are poor in world, and stones are worldless' . . . Heidegger defines life in terms of the ability to die... at the same time, he claims that the animal does not die, properly speaking. Heidegger insist that only humans are properly mortal (Sterblich) and, while human beings die (Sterben), animals only end (Verendn). It is this point that Derrida calls into question Heidegger's confidence: 'I hang on to this curious non-sequitur that consist in defining animality by life, life y the possibility of death, and yet, and yet, in denying dying properly speaking to the animal. But what seems more problematic still to my eyes is the confidence with which Heidegger attributes dying properly speaking to human Dasein, access or relation to death properly speaking and to dying as such' (116) (Earth and World: Philosophy After the Apollo Missions By Kelly Oliver)

is advantaged over man in that it never hears the clock strike and dies without any idea of death.

Animals have these advantages over man: they never hear the clock strike, they die without any idea of death, they have no theologians to instruct them, their last moments are not disturbed by unwelcome and unpleasant ceremonies, their funerals cost them nothing, and no one starts lawsuits over their wills.

is an entity which does not suffer alienation, but therefore, also possesses no consciousness enabling it to rise above itself in order to come back toward itself. It has no distance with respect to itself.

Accordingly, the Animal attains only Selbsrgefilht, Sentiment of. self, but nor Selbsr-&erausstsein, Silf-Consciousness rh* is. it c annot speak of itself, it cannot say ,,I.. . .' And this is so because the Animal does nor really transcind itself as giaen-i.e., as body... it does not rise aboae itself in order to come' bacft toward itseifj it has no distance with respect to itself in order to contewpht... itself. (Kojeve 1934 : 39)

is cruel but only civilized humans can be merciless.

I prefer the company of animals more than the company of humans. Certainly, a wild animal is cruel. But to be merciless is the privilege of civilized humans. Freud

is distinguished from man by the human capacity for symbolic thought, a capacity whereby man's first symbols were animals. As such what distinguished man from animals was born of man's relationship with animals.

What distinguished man from animals was the human capacity for symbolic thought, the capacity which was inseparable from the development of language in which words were not mere signals, but signifiers of something other than themselves. Yet the first symbols were animals. What distinguished men from animals was born of their relationship with them. John Berger

is guided by healthy instinct rather than by rationality which is necessarily repressed or distorted through domestication or guilt before God.

Second, the animal is the figure of that creature guided by instinct rather than by reason or conscious deliberation, and thus also whose instincts may be healthy rather than repressed or distorted through domestication or guilt before God (e.g. GM2.22 and 23, AC14, TIIH2). Third, and most conventionally, the animal can mean that aspect of the human which does or should cause shame, which has not attained to that type of nobility that is distinctively human (e.g. Z4.13.13, BGE60).' (Burnham 20)

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