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Tham khảo tài liệu 'the frontiers of theory of jews and animals phần 7', khoa học xã hội, lịch sử văn hoá phục vụ nhu cầu học tập, nghiên cứu và làm việc hiệu quả | Agamben on Jews and Animals 115 Figure 6.2 Bartolomé Bermejo St Michael Triumphant Over the Devil 1468 . The National Gallery London. Reproduced with permission. Nonetheless what they establish is a genuine difference between images of animal presence. In regard to the first its particularity needs a setting. In this instance the animal s death saves humanity from the presence of evil. Human good thus construed takes as its ground the animal s death. This is of course no mere death. It is part of an economy that establishes human good. Hence what is involved is the figure of the animal. Moreover once it is possible to argue that humanity comes to be what it is insofar as the human approximates to the image of God then on the level of the image what counts as being human incorporating the good proper to human being is given within and thus secured by the operation of this economy. Within such an economy human potentiality necessitates the death of the animal. Such is the logic in which the figure works. There is however the other possibility that has already been noted. Bartolomé Bermejo s presentation of the devil opens in a different direction. Here the animal and human combine in the creation of the devil. Hence the animal has another significant presence within the history of art.3 A confluence of the human and the animal in the presentation of the devil opens a more complex form of presence within the image. 116 Of Jews and Animals It is one which distances a straightforward conception of the economy demanding the animal s death. Bartolomé Bermejo s is not an isolated case. Durer s celebrated engraving of the Knight who while on his travels encountered both Death and the Devil presents the latter as the intersection of the human and the animal.4 As with Bermejo Durer is able to acknowledge an already present possibility namely human animality. Indeed it can be argued that Durer s devil is even more human than Bermejo s. As a possibility the animal is there .
