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  1. Useful charlatans: Giovanni Succi and Stefano Merlatti’s fasting contest in Paris, 1886.Agustí Nieto-Galan - 2020 - Science in Context 33 (4):405-422.
    ArgumentThis paper analyzes the public fasts of two Italian “hunger artists,” Giovanni Succi and Stefano Merlatti, in Paris in 1886, and their ability to forego eating for a long period (thirty and fifty days respectively). Some contemporary witnesses described them as clever frauds, but others considered them to be interesting physiological anomalies. Controversies about their fasts entered academic circles, but they also spread throughout the urban public at different levels. First, Succi and Merlatti steered medical debates among physicians on the (...)
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  • Alfred Wallace’s Baby Orangutan: Game, Pet, Specimen.Shira Shmuely - 2020 - Journal of the History of Biology 53 (3):321-343.
    Alfred Russell Wallace’s The Malay Archipelago, published in 1869, is a classic text in natural history and the theory of evolution. Amidst heroic hunting narratives and picturesque descriptions of local fauna and flora, stands out a curious episode in which Wallace describes adopting a baby orangutan, whose mother he had killed. Wallace, a British naturalist and collector, cultivated an affectionate relationship with the orphaned orangutan, often referring to her as his “baby.” This paper examines how the orangutan was transformed from (...)
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  • Governance, expertise, and the ‘culture of care’: The changing constitutions of laboratory animal research in Britain, 1876–2000.Robert G. W. Kirk & Dmitriy Myelnikov - 2022 - Studies in History and Philosophy of Science Part A 93:107-122.
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  • Vivisection, Virtue Ethics, and the Law in 19th-Century Britain.A. W. H. Bates - 2014 - Journal of Animal Ethics 4 (2):30-44,.
    This historical study of early 19th-century opposition to vivisection suggests that the moral persona of the vivisector was an important theme. Vivisectors claimed they deliberately suppressed their feelings to perform scientifically necessary experiments: Where there was reason, there could be no cruelty. Their critics argued they were callous and indifferent to suffering, which was problematic for medical practitioners, who were expected to be merciful and compassionate. This anthropocentric debate can be located within the virtue ethics tradition: Compassion for animals signified (...)
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