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DINAMIKA RELASI MANUSIA-NON MANUSIA DALAM MATERIALISME BARU: KAJIAN ETIKA KEPEDULIAN
This thesis is a study of the dynamics of the relationship between humans and animals by focusing on the relationship offered by new materialism. The main reason behind the author's choice to look at this subject is that, in an anthropocentric world, animals are often negated from agency, interpreted as passive matter, and presupposed to be nothing more than instruments for humans. Moreover, such anthropocentric knowledge has long been embedded in Western philosophical thought, which often has implications for how animals are conceptualised and treated. For example, the way animals are treated in the practice of anaesthesia-free animal experimentation is often based on Descartes' perception of animals as machines. Then, the ways animals are interpreted as commodities that can be traded, animals that find suffering in industrial farms, and animals that are confined to the bars of zoos. Departing from this background, the question that the author wants to answer in this thesis is how the dynamics of human and animal relations in the anthropocene world, then what kind of relations are expected by new materialism. In order to answer the question above, the author elaborates on the pluralisation of agency presupposed by new materialism and makes use of descriptive-interpretative methods in managing the research data. The main argument that the author develops in this thesis is that the expansion of agency presupposed by new materialism can be an initial foothold in efforts to negotiate the existence of animals. The author further argues that new materialism can propose a new perspective in examining the relationship between humans and animals for the Islamic intellectual tradition as well as being the basis for the development of gender discourse, especially ecofeminism. The main proposition of this thesis is an ethic of care that on the one hand seeks to undermine anthropocentric views and negotiate the existence of animals, but at the same time does not want to glorify that we understand the needs of animals so thoroughly that we ignore human interests. Rather than romanticising animal care under the veil of human interests, resulting in a repetition of anthropocentrism, or negating human interests and focusing only on animal interests, the ethic of care I am trying to offer is one that presupposes the relationship between the two as an ethical, responsible and reciprocal one, as the Islamic tradition presupposes
PASCASARJANA, UIN SUNAN KALIJAGA YOGYAKARTA
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