Bichos I-V / Beasts I-V / Tiere I-V
In the short series Beast I-V published in the column “Posto Zero” of the Brazilian newspaper Folha de São Paulo from March 22 to March 28, 1972, Flusser uses animals to discuss such diverse subjects as science fiction, logic, alien life, post-humanism, and anthropocentrism. These early texts anticipate the imaginary creature of the Bibliophagus convictus. The first text, “Ants,” deals with human loneliness on Earth and our attempt to communicate with other beings in the universe, as well as our inability to communicate with the species on our own planet. The central idea in “Chimps” is that a chimpanzee caged in a zoo could be seen as both an image of our animal past and of our post-human future. The third, “Unicorns”, discusses the incapacity of logic to deal with an imaginary animal like the unicorn, even though it needs it to exemplify the notion that something is without any sense. In the fourth, “The Seven-Headed Beast,” Flusser proposes that science fiction adopts a strategy that pursues the unlikely, yet possible. The final text, “People,” deals with anthropocentrism arguing that we only see ourselves as different from other animals because we separate anthropology from zoology. For Flusser, each species is a culminating point in evolution, even though each one belongs to a branch that has a different goal. This idea foreshadows the book Vampyroteuthis infernalis that was published fifteen years later.
Vampyroteuthis Infernalis: l’alterità capovolta
The Vampyroteuthis Infernalis is a text that defies labels by layering scientific, philosophical, and anthropological perspectives. We should read it “lengthwise” in order to share the vision of this brilliant metaphorical story and post-human fairy tale. Flusser eradicates points of view that are rusty, ancient and anthropocentric. In this, he sheds a beam of light not only on the ideas but also on the method, and the point of view. Throughout the book, the literary device turns out to be a kind of powerful “antivirus” against the rhetoric and the morals of our “a priori”. The Vampyroteuthis emerges where we dive: it is the dark side, the sleep of reason and the monster of dreams; it is the common unconscious, the fear of the unknown, the repression of drives; it is what is submerged by science and religion; it is the black, the different, the other; it is what we would like to suppress in ourselves, but actually, if this emergence is slow and conscious, the subsequent integration will be healthy and productive. It will be the utopia of new humans who look out and see themselves.