Download Animal Pragmatism: Rethinking Human-Nonhuman Relationships by Erin McKenna, Andrew Light PDF

By Erin McKenna, Andrew Light

What does American pragmatism give a contribution to modern debates approximately human-animal relationships? Does it recognize our connections to all residing issues? Does it carry us towards a moral therapy of all animals? What approximately looking, vegetarianism, animal experimentation, and the welfare of livestock? whereas questions on human family members with animals were with us for millennia, there was a marked upward thrust in public expertise approximately animal concerns - even McDonald's advertises that they use humanely handled animals as foodstuff resources. In "Animal Pragmatism", 12 vigorous and provocative essays deal with issues on the intersection of pragmatist philosophy and animal welfare. themes disguise a huge diversity of concerns, together with ethical attention of animals, the ethics of animal experimentation, institutional animal care, environmental security of animal habitat, farm animal welfare, animal conversation, and animal morals. Readers who have interaction with animals, no matter if as pets or on a plate, will discover a powerful and interesting exploration of human-nonhuman relationships. Its participants are: James M. Albrecht, Douglas R. Anderson, Steven Fesmire, Glenn Kuehn, Todd Lekan, Andrew mild, John J. McDermott, Erin McKenna, Phillip McReynolds, Ben Minteer, Matthew Pamental, Paul Thompson, and Jennifer Welchman.

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Extra resources for Animal Pragmatism: Rethinking Human-Nonhuman Relationships

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If not, prove why not. The only possible kind of proof you could adduce would be the exhibition of another creature who should make a demand that ran the other way. The only possible reason there can be why any phenomenon ought to exist is that such a phenomenon actually is desired. Any desire is imperative to the extent of its amount. Some desires, truly enough, are small desires; they are put forward by insigni¤cant persons, and we customarily make light of the obligations which they bring. But the fact that such personal demands as these impose small obligations does not keep the largest obligations from being personal demands.

Our profoundest appreciation of the signi¤cance of other beings comes, James argues, with those whom we love: an emotional concern for others literally disposes us to perceive realities we would otherwise miss. Taking the intimacy of lovers as an ideal model for our relations to others, he claims: “We ought, all of us, to realize each other” in Pragmatic Mandates for Considering Animals 27 this “intense, pathetic, and important way,” arguing that despite the dif¤culties of such a lofty aim, there is “nothing intrinsically absurd” in striving to emulate those people who demonstrate “an enormous capacity” for “taking delight in other people’s lives” (646).

The question posed there by Emerson, “What do I know sympathetically, morally, of either of these worlds of life,” suggests that the “[b]roader and deeper” history he calls for must constitute a more emotionally generous way of knowing. The “way into nature,” he concludes, is evidenced not by “the path of science and of letters” so much as by the “idiot, the Indian, the child, and unschooled farmer’s boy” (256). These stereotypes for a nonrational, intuitive connection to nature express a Romantic critique of a narrow empiricism, which, as Russell Goodman has argued, constitutes a major line of in®uence running from Emerson to James and Dewey.

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