What, then, does thinking through animals get scholars of ancient religion? It opens a rich ancient archive, articulated with an alternative framework than those which we often use—religion, theology, scripture, or human history. It encourages us to engage more closely with possible relationships between religion and science. Technical knowledge, like that of divination or medicine or psychology functions within regimes of knowing entangled with non-human animals. And it cheerfully impedes taking our intellectual desires and projects for granted. If we are animals as well, what to do with conceptions of ancient religion that have space only for the human?
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