Lamarck's perspective on change within the organic world, in particular his conception of "la marche de la nature," , crystallized during the last decade of the 18th century and the early years of the 19th. I argue that it should be viewed as resulting in part from interactions with, and transfers from, the social thought—modes of thinking, ways of conceptualizing, models, metaphors and analogies—of the decades before the French revolution and of the revolutionary decade itself. Moreover, Lamarck's involvement with the (...) new institutional frameworks initiated during the revolutionary period had brought him into direct contacts with the then prevalent modes of discourse on things social. (shrink)

Anthropocentrism has been proposed as the underlying cause of modern society's environmental impact. Concomitantly, hunter-gatherers’ orientation towards nature is connected with minimal environmental change or conservation, and seen as validating the idea that ‘what people do about their ecology depends upon what they think about themselves in relation to things around them’ (White 1967: 1205). Here it is argued that the notion that orientation towards nature is instrumental in environmental impact in any generalisable way has little empirical support and, most (...) importantly, is under-theorised and conceptually flawed. Employing a strong structurationist approach, it is shown that the tendency to abstract particular values from their social and environmental context must be resisted and that a deeper conception of the ‘inner lives’ of agents is required. Such an approach is more expansive and engages with a range of other motives as well as the unintended environmental consequences of actions. (shrink)

ABSTRACT Jeremy Bentham is often thought to have set the groundwork for the modern ‘animal liberation’ movement, but in fact he wrote little on the subject. A full examination of his work reveals a less radical position than that commonly attributed to him. Bentham was the first Western philosopher to grant animals equal consideration from within a comprehensive, non-religious moral theory, and he was a staunch defender of animal welfare laws. But he also approved of killing and using animals, as (...) long as pointless cruelty could be avoided. The nuances of his position are best brought out by comparing it to that of Peter Singer, who draws considerably more radical practical conclusions. This is not primarily explained by competing formulations of utilitarianism, however, but by different empirical background assumptions about the lives of animals. (shrink)

This article uses a Chinese narrative of ‘nature-human harmony’ as the main thread to connect the contributions of ontological anthropology. I argue that the best of the critiques of nature-human or nature-culture dualism in social anthropology propose rebuilding a world that ‘pursues harmony while preserving difference’ in the double sense of nature and culture. Given that most social scientific problems are indeed related to utilitarian individualism, I argue that research on ‘ontology’ should re-engage the ancient notion of ‘ ji’, construed (...) as ‘others-comprised self’, which forms the foundation of a perspective of ‘broad human relationship’ between humans and their others (other humans, things, and divinities). Perspectivism inherits many categories of Western cosmology that it critiques and represents a kind of inert ontology. Grounded in the cosmology of life ( sheng), we hope to contribute to a new anthropology of the compatibility between self/others and subject/objects. (shrink)

Historically, treatment for pain relief has varied according to the social status of the sufferer. A similar tendency to make arbitrary distinctions affecting pain relief was found in an ethnographic study of animal research laboratories. The administration of pain-relieving drugs for animals in laboratories differed from standard practice for humans and, perhaps, for companion animals. Although anesthesia was used routinely for surgical procedures, its administration was sometimes haphazard. Analgesics, however, were rarely used. Most researchers had never thought about using analgesics (...) and did not consider the subject worthy of serious attention. Scientists interviewed for this study agreed readily that animals are capable offeeling pain, but such assertions were muted by an overriding view of lab animals as creatures existing solely for the purposes of research. As a result, it was the exceptional scientist who was able to focus on anything about the animal's subjective experience that might lie outside the boundaries of the research protocol. (shrink)

This article isolates ten prepositions, which constitute the undercurrent paradigm of contemporary discourse of health disease and medicine. Discussion of the interrelationship between those prepositions leads to a systematic refutation of this paradigm. An alternative set is being forwarded. The key notions of the existing paradigm are that health is the natural condition of humankind and that disease is a deviance from that nature. Natural things are harmonious and healthy while human made artifacts are coercive interference with natural balance. It (...) is suggested that the current paradigm is influenced by the world of finances and by instrumental reason. The alternative model suggests that human nature cannot be delineated. Humans fashion their own selves and nature by artificial means, medicine among them. The article discusses the implications of the paradigm adapted in various scholarly and popular debates such as the use of sex hormones for contraception, the care of the elderly, holistic medicine and distributive justice in health care. Medicine is not an isolated or a privileged realm. There is no unique entitlement to health care. It is always part of a broader agenda of social values and institutions. A open view of human societies, values and practices as they are situated within concrete material conditions is the platform required for an integrative and creative discourse of health care. (shrink)

Moral Entanglements: Conserving Birds in Britain and Germany, by Stefan Bargheer, claims that work and play orientations have respectively organized German and British wild bird conservation efforts. The book argues that work and play are nonmoral categories, and—more broadly—that moral justifications for action should be understood as mere post-hoc surface phenomena that contribute little to social action. The new French pragmatic sociology provides conceptual tools to examine how categories like work and play intertwine with logics of moral evaluation that define (...) what activities rightly qualify as each category, what public goods might each yield, and what value ought to be attached to them. With this approach in mind, this review examines Moral Entanglements’ claims, and identifies ways in which moral logics did indeed play a role in establishing different bird conservation styles in each country. The review highlights the broader importance for comparative-historical sociologists to take moral repertoires into account as they reconstruct historical institutional emergence. (shrink)

This paper examines not the process but the concept of nonhuman animal domestication. Domestication involves both biological and cultural components. Creating a category of domestic animals means constructing and crossing the boundaries between human and animal, culture and nature. The concept of domestication thus structures the thinking both of researchers in the present and of domesticators and herders in the past. Some have argued for abandoning the notion of domestication in favor of a continuum of human-nonhuman animal relationships. Although many (...) human-animal relationships cannot be neatly pigeonholed as wild or domestic, this paper contends that the concept of domestication retains its utility.There is a critical distinction between animals as a resource and animals as property. Domestication itself had profound consequences for the societies and worldview of the domesticators and their descendents. In addition to the material effects of animal wealth, domestic animals provide both a rich source of metaphor and a model of domination that can be extended to humans. (shrink)

In modern urbanized and densely populated societies - such as the contemporary Netherlands, which forms the geographical setting of the present analysis - hunting has lost its meaning as a mode of subsistence to become a symbolic strategy. Hunting is a cultural enclave in which the boundaries between humans and animals are blurred and the relations of dominance and submission symbolically reversed. Hunting challenges the legitimacy of apparently "given" power relations between humans and animals. Hunters construct, reproduce and legitimize hunting (...) by crossing the boundaries between humans and animals. Hunting "for pleasure" is regarded as truly pleasurable only if it allows a reversal of the asymmetrical power relations between humans and animals, attributing almost human characteristerics to the game-species. In theircognitive schemes hunters measure their power and abilities with strong, cunning and preferably male opponents. Game-species share an ambivalent status between the human and the animal realms, the tame and the wild, and between their instrumental and expressive signifccance. Hunting "for pleasure" is justified by this very ambivalence. (shrink)

Friedrich Nietzsche''s will to power, and the philosophical ediface built on this foundation, is formulated on a biologicism that is indebted to a particular post-Darwinian vision of the organism. Of the various models that attempt to formulate a comprehensive organismal biology, Nietzsche unknowingly grasped that of Elie Metchnikoff, who authored the theoretical foundation of modern immunology. Metchnikoff regarded the organism as a disharmonious entity, in constant inner strife between competing cellular activities. Immune functions were responsible for mediating harmonization, which however (...) remains an elusive ideal. This view of the organism posited an ever-changing, self-defining entity striving for self-actualization while in ceaseless inner struggle as well as in competition with the environment. The theory is no less than an epistemological response of how to establish the subject-object relation in a construct where the subject''s boundaries are dialectical and evolving. The similarity of the philosophical positions of Nietzsche and Metchnikoff regarding the Self offers rich resonance in current attempts to formulate a biomedical language appropriate to address the issues raised by these problems. (shrink)

How may emergent biotechnologies impact upon our relations with other animals? To what extent are any changes indicative of new relations between society and nature? This paper critically explores which sociological tools can contribute to an understanding of the technologisation of animal bodies. By drawing upon interview data with animal scientists I argue that such technologies are being partly shaped by broader changes in agriculture. The complexity of genomics trajectories in animal science is partly fashioned through the deligitimisation of the (...) productivist paradigm but continue to sit in tension around particular conceptions of sustainability in farm animal production.In spite of this deligitimisation process genomics is now being framed in the context of a new productivism (termed the livestock revolution) bound up in projected global changes in animal consumption during the first half of the 21st century. This potentially jars against both social trends that seek to re-enchant animal life and sustainability discourses which include social and environmental contexts. Nevertheless the possibility of a new productivism is supported by various interconnected trends including the emergence of a discourse of the 'bioeconomy' and a liberal regulatory apparatus for farm animal breeding technologies. Ultimately an understanding of the possibility of emerging new bio-capitalisations on animal life should be set in a broader context of competing agricultural paradigms as well as ongoing tensions over 'naturalness' in human/animal relations. (shrink)

This paper explores early Australasian philosophy in some detail. Two approaches have dominated Western philosophy in Australia: idealism and materialism. Idealism was prevalent between the 1880s and the 1930s, but dissipated thereafter. Idealism in Australia often reflected Kantian themes, but it also reflected the revival of interest in Hegel through the work of ‘absolute idealists’ such as T. H. Green, F. H. Bradley, and Henry Jones. A number of the early New Zealand philosophers were also educated in the idealist tradition (...) and were influential in their communities, but produced relatively little. In Australia, materialism gained prominence through the work of John Anderson, who arrived in Australia in 1927, and continues to be influential. John Anderson had been a student of Henry Jones, who might therefore be said to have influenced both main strands of Australian philosophical thought. (shrink)

A content analysis of 48 children's realistic animal stories shows an emphasis on pets and petkeeping that can both challenge and support traditional human-animal boundaries. The genre's sympathetic portrayal of pet animals and the condemnation of theirmistreatment invite the reader to challenge such boundaries. Yet the genre's stereotypical portrayal of these animals also constrains our conceptualization of the human-animal bond. The author discusses these and other narrative elements which render this form of popular culture ambiguous terrain for negotiating an ethic (...) of respect for nonhuman others which goes beyond most contemporary arrangements. (shrink)

ArgumentMontpellier vitalists upheld a medical perspective akin to modern “holism” in positing the functional unity of creatures imbued with life. While early vitalists focused on the human organism, Jean-Charles-Marguerite-Guillaume Grimaud investigated digestion, growth, and other physiological processes that human beings shared with simpler organisms. Eschewing modern investigative methods, Grimaud promoted a medically-grounded “metaphysics.” His influential doctrine of the “two lives” broke with Montpellier holism, classifying some vital phenomena as “higher” and others as “lower” and attributing the “nobility” of the human (...) species to the predominance of the former. In place of Montpellier teaching that attributed health to the holistic equilibration of vital activities, Grimaud embraced spiritualist dualisms of soul and body, Creator and created. Celebrating the divinely-ordained “wisdom” evident in involuntary physiological processes, he argued that such life functions were incomprehensible to human investigators. While Grimaud's work encouraged inquiry into the division between the central and “vegetative” nervous systems that became paradigmatic in nineteenth-century neuroscience, it also opened Montpellier vitalism to charges of conservatism and obscurantism that are still lodged against it to the present day. (shrink)

Between 1820 and 1870, middle-class Americans became convinced of the role nonhuman animals could play in socializing children. Companion animals in and around the household were the medium for training children into self-consciousness about, and abhorrence of, causing pain to other creatures including, ultimately, other people. In an age where the formation of character was perceived as an act of conscious choice and self-control, middle-class Americans understood cruelty to animals as a problem both of individual or familial deficiency and of (...) good and evil. Training children to be self-conscious about kindness became an important task of parenting. Domestic advisors also argued that learning kindness was critical for boys who were developmentally prone to cruelty and whose youthful cruelty had implications both for the future of family life and for the body politic. The practice of pet keeping, where children became stewards of companion animals who were then able to teach young humans such virtues as gratitude and fidelity, became a socially meaningful act. (shrink)

This paper focuses on evaluating Odera Oruka’s role as an expert witness in customary law for the Luo community during the Nairobi, Kenya-based trial in 1987 to decide on the place of the burial of S.M. Otieno. During that trial, an understanding of Luo burial and widow guardianship (ter) practices was essential. Odera Oruka described the practices carefully and defended them against misunderstanding and stereotype. He revisited related topics in several delivered papers, published articles, and even interviews and columns in (...) the Kenyan newspapers. The paper will raise the questions: How does Odera Oruka’s role as expert on Luo customs fit in with his sage philosophy project? In his testimony at the trial and subsequent public addresses and published work, does he accomplish two important goals, the first being defending African traditions against prejudice and anti-African bias, and secondly, does he champion reform of traditions when reform is needed? And, can Odera Oruka’s participation in the famous trial avoid seeming ethnic chauvinism and marginalization of women? My conclusion is that he achieves the first goal, but some problems remain in the achievement of the other goals. While he often asserted the need to evaluate traditions and to jettison those that have become unhelpful, in this context he evaluated traditions so strongly that the need for evaluation and possible change was muted. (shrink)

. The object is to examine strategies commonly used to heighten a sense of the sacred in nature. It is argued that moves designed to reinforce a concept of Providence have been the very ones to release new opportunities for secular readings. Several case studies reveal this fluidity across a sacred‐secular divide. The irony whereby sacred readings of nature would graduate into the secular is also shown to operate in reverse as anti‐providentialist strategies invited their own refutation. The analysis is (...) used to support the claim that the sciences have put fewer constraints on religious belief than is generally assumed. (shrink)

The existence of an animal soul and problems of animal ethics are often discussed in the German philosophical literature of the 18th century, especially in response to the cartesian theory of the beast machine. The following paper presents firstly a view into the early discussions and doctrines about animal souls (e.g., Winkler, Meier). It unfolds secondly some strategies for the legitimation of the death of animals, including contemporary concepts of soul, mainly under the influence of Leibniz. The third part examines (...) some fundamental concepts of obligations to animals within the discussion of natural rights (e.g., Thomasius, Kant). Finally, examples for the early considerations about animal rights (Dietler, Smith) are presented. (shrink)

Scholars criticize privileging aesthetics over social and ecological considerations in park design. I argue that the real culprit is not aesthetics, but aestheticism. Aestheticism treats aesthetic objects as if they were ontologically distinct from everyday objects. Aestheticism in park design—treating parks like artworks to be admired like paintings—dovetails into treating parks like representations of a romanticized wilderness: of pristine, untouched landscapes. I argue that aestheticism is a means of constructing an ontological distinction between the beholder and the beheld, for landscapes (...) are not truly pristine if they are sullied by human presence. As an alternative, and while drawing on the works of John Dewey and Yuriko Saito, I argue for a continuity between everyday objects and aesthetic objects. I also draw attention to the question of whose every day is privileged and propose to introduce Wittgenstein’s concept of multi-aspectivity in the analysis of everyday affordances. (shrink)

Film has not always been kind to farmed animals, maltreatment ranging from horrendous cruelty to anthropomorphization and training under duress. Admittedly, many fine documentaries have been made on maltreatment, but many of these tend to see farmed animals as a mass, with deindividuation leading to a psychic numbing in those watching. In contrast, narrative films on this theme generally have the farmed animal protagonists as human-like in being able to converse in the language of the people around them and generally (...) with happily-ever-after endings, subverting the reality for most farmed animals. Writers on animal rights generally neglect film as a medium and its relationship to farmed animals. This article sets out a farmed animal rights manifesto (FARM) for film, aimed at overcoming these problems in insisting on ethical treatment in all ways. (shrink)

The relationship of peasants and villagers with their animals in the premodern era is a missing chapter in the history of human-animal relations. Works on peasant culture ignore animals, and works on animals neglect their place in rural lives. This article, based on the depiction of premodern peasant and village life in hundreds of local-color novels and stories of the early nineteenth century, begins to fill in this gap in animal studies scholarship. It reveals that many of the defining boundaries (...) between humans and animals introduced in the ideologies of modernity are fuzzy, fluid, or indeed nonexistent in premodernity, where animals are seen as subjects, companions, and, often, parts of the family. (shrink)

In early life, the philosopher, theologian and scientist Robert Boyle wrote extensively on moral matters. One of the extant early documents written in Boyle's hand deals with the morality of our treatment of non-human animals. In this piece Boyle offered a number of arguments for extending moral concern to non-human animals. Since the later Boyle routinely vivisected or otherwise killed animals in his scientific experiments, we are left with the biographical questions, did his views change, and if so, why? as (...) well as with the philosophical questions, what were his arguments and how good are they? (shrink)

This paper explores the association of children and animals as an element in Western culture's symbolic universe. Three historical discourses found in the West associate animality with immaturity and growing up with the transcendence of this condition. The discourses differ in how they describe and evaluate the original animal-like condition of the child versus the socialized end product. All, however, tend to distinguish sharply between the human and the nonhuman. This paper explores expressions of this tendency in developmental theories that (...) set as the criterion of maturity the actualization of some capacity that is believed to set humans apart from animals. Seeing relationships with animals as marginally important in human development and life is a consequence of these assumptions. Simultaneously, these assumptions also marginalize the body. This constitutes a dual renunciation of body and animal, criticized for its effects both on inquiry and on our realization of the roles and values of nonhuman animals in development. Such research can help reveal the self-organizing nature of the human animal body. (shrink)