Renzo Llorente claims that a “certain speciesism [was] constitutive of Marx’s…thinking,” and that his whole theory of alienated labor was “predicated on a division between human and nonhuman animals.”2 John Sanbonmatsu alleges that Marx advanced the “extermination in the realm of thought of the sensuous existence, and experiences, of billions of other suffering beings-in-the-world on earth.”3 Katherine Perlo insists that Marx committed “ideological violence” against animals, while David Sztybel contends that he considered animals “merely instrumentally valuable,” like any machine.4, The term speciesism was coined by Richard Ryder in 1970, and is defined in the 1985 Oxford English Dictionary as “discrimination against or exploitation of certain animal species, based on an assumption of mankind’s superiority.”5 But while speciesism is formally defined as differentiation between humans and animals leading to discrimination against and exploitation of other species, there has been a tendency for animal-rights scholars to expand the concept to apply to any differentiation between the human species and other animal species, whether or not this is actually used to justify discrimination or abuse.6, Thus, Benton declares that Marx draws a sharp “contrast between the human and the animal [that] cuts away the ontological basis for…a critical analysis of forms of suffering shared by both animals and humans.”7 Here the charge is not that Marx ever directly sought to justify the suffering of animals, for which there is no evidence, but simply that his humanist ontology undermines the whole ontological basis for the recognition of animal suffering. They were with man at the centre of his world. I, therefore, devote the majority of the article to an This article begins this process for Marx. In Capital, Marx presented the dynamic relationship between humans and farm animals, illuminating their close proximity and interdependence. However, the fundamental concept joining them all is recognition, or interpersonal relations in general. Under this new food regime, wheat production in Britain plummeted, leading to massive imports of grain in order to feed the general population.91 Irish lands were converted to pastures to raise pigs, cattle, and sheep, displacing much of the rural population.92 New Leicesters were imported to Ireland to breed with native sheep to develop a variety that provided greater profits for capital, without any regard for the health of the animals.93 Intensive agricultural practices expropriated the nutrients from the soil in Britain and abroad, giving rise to the increasing reliance on importing both agricultural inputs and grains. But the latter ceases to be the ‘essence’ of the fish and is no longer a suitable medium of existence as soon as the river is made to serve industry, as soon as it is polluted by dyes and other waste products and navigated by steamboats, or as soon as the water is diverted into canals where simple drainage can deprive the fish of its medium of existence.”50, Marx was himself a strong critic of Cartesian metaphysics, for its removal of the mind/soul from the realm of the animal and the reduction of the latter to mere mechanical motions.51 In Marx’s words, “Descartes in defining animals as mere machines, saw with the eyes of the period of manufacture. Humanism Reconsidered, Or: Life Living Life. That is to say, the objects of his drives exist outside him as objects independent of him; but these objects are objects of his need, essential objects, indispensable to the exercise and confirmation of his essential powers. For Marx, humankind was a materially active, social being, compelled to produce (labor) in order to exist. In An Advanced Guide to Psychological Thinking, Robert Ausch indicates that following the publication of Reimarus’s Drives of Animals, the concept of drive (Trieb) was incorporated into the analysis of animal psychology and “students of animal behavior were forced to work within Reimarus’s frame.”39 Animals of various kinds were seen as exhibiting complex, innate drives that were unlearned, uniform, and too intelligent to be reduced to Cartesian mechanical terms. For him, Descartes’s depiction of animals as machines represented the status that animals were accorded in capitalist commodity production. In response to such conceptions, Reimarus in his Drives of Animals (1760) introduced the concept of Trieb or drive (generally translated until the twentieth century as impulse or instinct since there was no clear English equivalent). Here, one sees a concern over the resulting destruction of indigenous ecology.57, Evolutionary ideas in a general sense had long preceded the publication of Darwin’s Origin of Species in 1859 and its theory of natural selection.58 Therefore, it should not surprise us that, as a consistent materialist, Marx incorporated evolutionary ideas into his perspective from the beginning, insisting, against the religious view, as early as 1844, on the spontaneous generation of species sometime in the distant geological past.

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