Extraordinary animals: an encyclopedia of curious and unusual animals / by Ross Piper ; Illustrations by Mike Shanahan. p. cm. ISBN –0–– –6. Recommended citation: Grzimek's Animal Life Encyclopedia, 2nd edition. Volume 3, Insects, edited by Michael Hutchins, Arthur V. Evans, Rosser W. Garri-. Animal Encyclopedia: 4 Books On Mammals. Animal Life Encyclopedia, edited by B. Grzimek. Van Nostrand Reinhold Co.,. New York. Vol. 10, Mammals 1,

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Appendices. 3. Gernot Minke. Building with Earth. Design and Technology of a Sustainable Architecture. Birkhäuser – Extraordinary Animals: An Encyclopedia. PDF | On Jan 1, , Falah Al-Ani and others published Encyclopedia of Arabian Animals. online pdf format National Geographic Animal Encyclopedia: Animals with Photos, Maps, and More! (Encyclopaedia), ^^pdf download.

As it turns out, none of these activities is uncontroversially unique to human. Both scholarly and popular work on animal behavior suggests that many of the activities that are thought to be distinct to humans occurs in non-humans.

For example, many species of non-humans develop long lasting kinship ties—orangutan mothers stay with their young for eight to ten years and while they eventually part company, they continue to maintain their relationships.

Less solitary animals, such as chimpanzees, baboons, wolves, and elephants maintain extended family units built upon complex individual relationships, for long periods of time. Meerkats in the Kalahari desert are known to sacrifice their own safety by staying with sick or injured family members so that the fatally ill will not die alone. All animals living in socially complex groups must solve various problems that inevitably arise in such groups.

Canids and primates are particularly adept at it, yet even chickens and horses are known to recognize large numbers of individuals in their social hierarchies and to maneuver within them. One of the ways that non-human animals negotiate their social environments is by being particularly attentive to the emotional states of others around them.

When a conspecific is angry, it is a good idea to get out of his way.

Animals that develop life-long bonds are known to suffer from the death of their partners. Some are even said to die of sorrow. Coyotes, elephants and killer whales are also among the species for which profound effects of grief have been reported Bekoff and many dog owners can provide similar accounts. While the lives of many, perhaps most, non-humans in the wild are consumed with struggle for survival, aggression and battle, there are some non-humans whose lives are characterized by expressions of joy, playfulness, and a great deal of sex Woods Because human behavior and cognition share deep roots with the behavior and cognition of other animals, approaches that try to find sharp behavioral or cognitive boundaries between humans and other animals remain controversial.

For this reason, attempts to establish human uniqueness by identifying certain capacities, are not the most promising when it comes to thinking hard about the moral status of animals.

The notion of personhood identifies a category of morally considerable beings that is thought to be coextensive with humanity. Historically, Kant is the most noted defender of personhood as the quality that makes a being valuable and thus morally considerable for a contemporary utilitarian discussion of personhood, see Varner Kant writes: …every rational being, exists as an end in himself and not merely as a means to be arbitrarily used by this or that will…Beings whose existence depends not on our will but on nature have, nevertheless, if they are not rational beings, only a relative value as means and are therefore called things.

On the other hand, rational beings are called persons inasmuch as their nature already marks them out as ends in themselves.

By this he is a person…. Kant [] [Ak 7: ] More recent work in a Kantian vein develops this idea. This problem emerges because of the reflective structure of human consciousness. Do these impulses represent the kind of things I want to act according to?

In stepping back we gain a certain distance from which we can answer these questions and solve the problem of normativity. When we determine whether we should take a particular desire as a reason to act we are engaging in a further level of reflection, a level that requires an endorseable description of ourselves. This endorseable description of ourselves, this practical identity, is a necessary moral identity because without it we cannot view our lives as worth living or our actions as worth doing.

Its perceptions are its beliefs and its desires are its will. It is engaged in conscious activities, but it is not conscious of them. That is, they are not the objects of its attention.

But we human animals turn our attention on to our perceptions and desires themselves, on to our own mental activities, and we are conscious of them. That is why we can think about them…And this sets us a problem that no other animal has.

It is the problem of the normative…. The reflective mind cannot settle for perception and desire, not just as such. It needs a reason. Since non-humans do not act on reasons they do not have a practical identity from which they reflect and for which they act.

So humans can be distinguished from non-humans because humans, we might say, are sources of normativity and non-humans are not.

Personhood is not, in fact, coextensive with humanity when understood as a general description of the group to which human beings belong.

And the serious part of this problem is not that there may be some extra-terrestrials or deities who have rational capacities.

The serious problem is that many humans are not persons. Some humans—i. Many beings whose positive moral value we have deeply held intuitions about, and who we treat as morally considerable, will be excluded from consideration by this account. There are three ways to respond to this counter-intuitive conclusion. One, which can be derived from one interpretation of Kant, is to suggest that non-persons are morally considerable indirectly. Though Kant believed that animals were mere things it appears he did not genuinely believe we could dispose of them any way we wanted.

In the Lectures on Ethics he makes it clear that we have indirect duties to animals, duties that are not toward them, but in regard to them insofar as our treatment of them can affect our duties to persons.

If a man shoots his dog because the animal is no longer capable of service, he does not fail in his duty to the dog, for the dog cannot judge, but his act is inhuman and damages in himself that humanity which it is his duty to show towards mankind.

If he is not to stifle his human feelings, he must practice kindness towards animals, for he who is cruel to animals becomes hard also in his dealings with men. We disrespect our humanity when we act in inhumane ways towards non-persons, whatever their species. But this indirect view is unsatisfying—it fails to capture the independent wrong that is being done to the non-person.

When someone rapes a woman in a coma, or whips a severely brain damaged child, or sets a cat on fire, they are not simply disrespecting humanity or themselves as representatives of it, they are wronging these non-persons.

Insofar as a being stands in this relation to rational nature, they are the kinds of beings that can be wronged.

This response is not unlike that of noted animal rights proponent, Tom Regan, who argues that what is important for moral consideration are not the differences between humans and non-humans but the similarities. Regan argues that because persons share with certain non-persons which includes those humans and non-humans who have a certain level of organized cognitive function the ability to be experiencing subject of a life and to have an individual welfare that matters to them regardless of what others might think, both deserve moral consideration.

Regan argues that subjects of a life: want and prefer things, believe and feel things, recall and expect things. And all these dimensions of our life, including our pleasure and pain, our enjoyment and suffering, our satisfaction and frustration, our continued existence or our untimely death—all make a difference to the quality of our life as lived, as experienced, by us as individuals.

As the same is true of … animals … they too must be viewed as the experiencing subjects of a life, with inherent value of their own.

Regan 24 A third way of addressing this problem has been taken up by Korsgaard who maintains that there is a big difference between those with normative, rational capacities and those without, but unlike Kant, believes both humans and non-humans are the proper objects of our moral concern.

She writes, what we demand, when we demand … recognition, is that our natural concerns—the objects of our natural desires and interests and affections—be accorded the status of values, values that must be respected as far as possible by others. And many of those natural concerns—the desire to avoid pain is an obvious example—spring from our animal nature, not from our rational nature.

Korsgaard 7 What moral agents construct as valuable and normatively binding is not only our rational or autonomous capacities, but the needs and desires we have as living, embodied beings.

Insofar as these needs and desires are valuable for agents, the ability to experience similar needs and desires in patients should also be valued. But all animals, infants and adults, are not legal persons, but rather, under the law they are considered property. There have been a few attempts to change the legal status of some nonhuman animals from property to persons.

The Nonhuman Rights Project NhRP founded by Steven Wise, has filed a series of cases in the New York courts seeking to establish legal personhood for particular chimpanzees being held in the state, with the goal of protecting their rights to bodily integrity and liberty, and allow them to seek remedy, through their proxies, when those rights are violated. Chimpanzees are a good test case for establishing nonhuman legal personhood as they are, according to the documents filed by NhRP, autonomous beings with sophisticated cognitive abilities including episodic memory, self-consciousness, self-knowing, self agency, referential and intentional communication, mental time-travel, numerosity, sequential learning, meditational learning, mental state modeling, visual perspective taking, understanding the experiences of others, intentional action, planning, imagination, empathy, metacognition, working memory, decision-making, imitation, deferred imitation, emulation, innovation, material, social, and symbolic culture, cross-modal perception, tool-use, tool-making, cause-and-effect.

Samuel Stanley, p. Turning to empirical work designed to show that other animals are really similar to those considered legal persons, primatologists submitted affidavits attesting to what they have learned working with chimpanzees.

Mary Lee Jensvold suggests there are numerous parallels in the way chimpanzee and human communication skills develop over time, suggesting a similar unfolding cognitive process across the two species and an underlying neurobiological continuity. Jensvold affidavit, p.

The Moral Status of Animals

King affidavit, p. Chimps and other great apes clearly possess an autobiographical self, as they are able to prepare themselves for future actions… they likely can, just as humans, be in pain over an anticipated future event that has yet to occur. For instance, confining someone in a prison or cage for a set time, or for life, would lose much of its power as punishment if that individual had no self-concept. Every moment would be a new moment with no conscious relation to the next.

But, chimpanzees. Osvath affidavit, pp. Our lives can go better or worse for us. Utilitarians have traditionally argued that the truly morally important feature of beings is unappreciated when we focus on personhood or the rational, self-reflective nature of humans, or the relation a being stands in to such nature, or being the subject of a life, or being legal persons.

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What is really important, utilitarians maintain, is the promotion of happiness, or pleasure, or the satisfaction of interests, and the avoidance of pain, or suffering, or frustration of interests. Bentham, one of the more forceful defenders of this sentientist view of moral considerability, famously wrote: Other animals, which, on account of their interests having been neglected by the insensibility of the ancient jurists, stand degraded into the class of things.

The day may come, when the rest of the animal creation may acquire those rights which never could have been withholden from them but by the hand of tyranny. The French have already discovered that the blackness of skin is no reason why a human being should be abandoned without redress to the caprice of a tormentor.

It may come one day to be recognized, that the number of legs, the villosity of the skin, or the termination of the ossacrum, are reasons equally insufficient for abandoning a sensitive being to the same fate. What else is it that should trace the insuperable line? Is it the faculty of reason, or perhaps, the faculty for discourse? Any being that has an interest in not suffering deserves to have that interest taken into account. And a non-human who acts to avoid pain can be thought to have just such an interest.

Even contemporary Kantians have acknowledged the moral force of the experience of pain.

When you pity a suffering animal, it is because you are perceiving a reason. And you can no more hear the cries of an animal as mere noise than you can the words of a person.

Another animal can obligate you in exactly the same way another person can. Korsgaard When we encounter an animal in pain we recognize their claim on us, and thus beings who can suffer are morally considerable. Being morally considerable is like showing up on a moral radar screen—how strong the signal is or where it is located on the screen are separate questions.

As Tom Regan has written, …animals are treated routinely, systematically as if their value were reducible to their usefulness to others, they are routinely, systematically treated with a lack of respect, and thus are their rights routinely, systematically violated.

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Regan The animal rights position is an absolutist position. Any being that is a subject of a life has inherent worth and the rights that protect such worth, and all subjects of a life have these rights equally. Thus any practice that fails to respect the rights of those animals who have them, e. The utilitarian position on animals, most commonly associated with Peter Singer and popularly, though erroneously, referred to as an animal rights position, is actually quite distinct.

Here the moral significance of the claims of animals depends on what other morally significant competing claims might be in play in any given situation. While the equal interests of all morally considerable beings are considered equally, the practices in question may end up violating or frustrating some interests but would not be considered morally wrong if, when all equal interests are considered, more of these interests are satisfied than frustrated.

For utilitarians like Singer, what matters are the strength and nature of interests, not whose interests these are. So, if the only options available in order to save the life of one morally considerable being is to cause harm, but not death, to another morally considerable being, then according to a utilitarian position, causing this harm may be morally justifiable.

Similarly, if there are two courses of action, one which causes extreme amounts of suffering and ultimate death, and one which causes much less suffering and painless death, then the latter would be morally preferable to the former. Consider factory farming, the most common method used to convert animal bodies into relatively inexpensive food in industrialized societies today.

An estimated 8 billion animals in the United States are born, confined, biologically manipulated, transported and ultimately slaughtered each year so that humans can consume them. Given that animals suffer under such conditions and assuming that suffering is not in their interests, then the practice of factory farming would only be morally justifiable if its abolition were to cause greater suffering or a greater amount of interest frustration.

Certainly humans who take pleasure in eating animals will find it harder to satisfy these interests in the absence of factory farms; it may cost more and require more effort to obtain animal products. The factory farmers, and the industries that support factory farming, will also have certain interests frustrated if factory farming were to be abolished.

How much interest frustration and interest satisfaction would be associated with the end to factory farming is largely an empirical question. But utilitarians are not making unreasonable predictions when they argue that on balance the suffering and interest frustration that animals experience in modern day meat production is greater than the suffering that humans would endure if they had to alter their current practices.

Importantly, the utilitarian argument for the moral significance of animal suffering in meat production is not an argument for vegetarianism. If an animal lived a happy life and was painlessly killed and then eaten by people who would otherwise suffer hunger or malnutrition by not eating the animal, then painlessly killing and eating the animal would be the morally justified thing to do.

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In many parts of the world where economic, cultural, or climate conditions make it virtually impossible for people to sustain themselves on plant based diets, killing and eating animals that previously led relatively unconstrained lives and are painlessly killed, would not be morally objectionable.

The utilitarian position can thus avoid certain charges of cultural chauvinism and moralism, charges that the animal rights position apparently cannot avoid. It might be objected that to suggest that it is morally acceptable to hunt and eat animals for those people living in arctic regions, or for nomadic cultures, or for poor rural peoples, for example, is to potentially condone painlessly killing other morally considerable beings, like humans, for food consumption in similar situations.

If violating the rights of an animal can be morally tolerated, especially a right to life, then similar rights violations can be morally tolerated.

Extraordinary Animals: An Encyclopedia of Curious and Unusual

In failing to recognize the inviolability of the moral claims of all morally considerable beings, utilitarianism cannot accommodate one of our most basic prima facie principles, namely that killing a morally considerable being is wrong.

There are at least two replies to this sort of objection. The first appeals to the negative side effects that killing may promote.

If, to draw on an overused and sadly sophomoric counter-example, one person can be kidnapped and painlessly killed in order to provide body parts for four individuals who will die without them, there will inevitably be negative side-effects that all things considered would make the kidnapping wrong.

Healthy people, knowing they could be used for spare parts, might make themselves unhealthy to avoid such a fate or they may have so much stress and fear that the overall state of affairs would be worse than that in which four people died. Appealing to side-effects when it comes to the wrong of killing is certainly plausible, but it fails to capture what is directly wrong with killing. A more satisfying reply would have us adopt what might be called a multi-factor perspective, one that takes into account the kinds of interest that are possible for certain kinds of morally considerable beings, the content of interests of the beings in question, their relative weight, and the context of those who have them.

Consider a seal who has spent his life freely roaming the oceans and ice flats and who is suddenly and painlessly killed to provide food for a human family struggling to survive a bitter winter in far northern climes. While it is probably true that the seal had an immediate interest in avoiding suffering, it is less clear that the seal has a future directed interest in continued existence. If the seal lacks this future directed interest, then painlessly killing him does not violate this interest.

The same cannot be said for the human explorer who finds himself face to face with a hungry Inuit family. Published on Aug 13, SlideShare Explore Search You. Submit Search.

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The remaining thirteen photographs served as targets. The Moral Considerability of Animals To say that a being deserves moral consideration is to say that there is a moral claim that this being can make on those who can recognize such claims.

The Nonhuman Rights Project NhRP founded by Steven Wise, has filed a series of cases in the New York courts seeking to establish legal personhood for particular chimpanzees being held in the state, with the goal of protecting their rights to bodily integrity and liberty, and allow them to seek remedy, through their proxies, when those rights are violated.

Burns and H. Cover photo of large cactus ground-finch Geospiza conirostris by K. There are at least two replies to this sort of objection. For instance, confining someone in a prison or cage for a set time, or for life, would lose much of its power as punishment if that individual had no self-concept.

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