Your observations are conditioned by 3000 years of Greek culture by way of Christianity and empire. These animals have no more sense of contest than any herd in an abattoir. David Graeber from his creative refusal paper:
>However this may be, the heroic complex, if one might call it that, had an enduring impact. The city-states and empires of the classical Mediterranean, to take one vivid example, could well be seen as a kind of fusion of heroic principles into a standard of urban life drawn from the far older civilizations to its East – hardly surprising, perhaps, in a place where all literary education began with Homer. The most obvious aspect is the religious emphasis on sacrifice. On a deeper level, we find what Alvin Gouldner (1965: 45–55) called ‘the Greek contest system’, the tendency to turn absolutely everything, from art to politics to athletic achievement to tragic drama, into a game where there must be winners and losers. The same spirit appears in a different way in the ‘games’ and spirit of aristocratic competition in Rome. In fact, I would hazard to suggest that our own political culture, with its politicians and elections, traces back to heroic sensibilities. We tend to forget that for most of European history, election was considered the aristocratic mode of selecting officials, not the democratic one (the democratic mode was sortation: see Manin 1997, Dowlen 2009).
That Greek contest system? That's you right now, projecting drama onto life.
Your observations are conditioned by 3000 years of Greek culture by way of Christianity and empire. These animals have no more sense of contest than any herd in an abattoir. David Graeber from his creative refusal paper:
>However this may be, the heroic complex, if one might call it that, had an enduring impact. The city-states and empires of the classical Mediterranean, to take one vivid example, could well be seen as a kind of fusion of heroic principles into a standard of urban life drawn from the far older civilizations to its East – hardly surprising, perhaps, in a place where all literary education began with Homer. The most obvious aspect is the religious emphasis on sacrifice. On a deeper level, we find what Alvin Gouldner (1965: 45–55) called ‘the Greek contest system’, the tendency to turn absolutely everything, from art to politics to athletic achievement to tragic drama, into a game where there must be winners and losers. The same spirit appears in a different way in the ‘games’ and spirit of aristocratic competition in Rome. In fact, I would hazard to suggest that our own political culture, with its politicians and elections, traces back to heroic sensibilities. We tend to forget that for most of European history, election was considered the aristocratic mode of selecting officials, not the democratic one (the democratic mode was sortation: see Manin 1997, Dowlen 2009).
That Greek contest system? That's you right now, projecting drama onto life.