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Journal articles on the topic 'Animalista'

Author: Grafiati
Published: 9 March 2023
Last updated: 10 March 2023

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1

Salazar, Milton Andrés. "Activismo pragmático: animalismo y políticas públicas." Reflexión Política 21, no. 41 (April 30, 2019): 65–79. http://dx.doi.org/10.29375/01240781.3283.

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El presente artículo presenta un caso de incidencia en políticas públicas de un colectivo animalista (Identidad Animal, Manizales - Colombia) que, al mezclar estrategias micro y macropolíticas y agenciar un animalismo pragmático (integrando tácticas bienestaristas y abolicionistas), propone soluciones puntuales a problemas de maltrato y crueldad animal. Se realizaron entrevistas semiestructuradas a integrantes del colectivo y revisiones documentales sobre legislación animal y producción de conocimiento, tanto de académicos como de los colectivos animalistas. Se concluye que cuando los colectivos sociales apelan al pragmatismo privilegiando resultados sobre narrativas lúcidas y encasillamientos militantes, logran desarrollar una lectura política del contexto que los hace tener un mayor impacto sobre los hechos de injusticia que quieren transformar.
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2

Neves, Márcia Seabra. "Um olhar sobre a ficção animalista de João Guimarães Rosa: devires e metamorfoses / The Animal Fiction of João Guimarães Rosa at a Glance: Becomings and Metamorphoses." Caligrama: Revista de Estudos Românicos 25, no. 2 (September 16, 2020): 99. http://dx.doi.org/10.17851/2238-3824.25.2.99-115.

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Resumo: Nas últimas décadas, a inscrição do animal na literatura tem assumindo novos contornos e complexidades, assistindo-se à emergência de uma zooliteratura fundada numa apreensão inédita da animalidade e no trespassamento das fronteiras entre o humano e o não humano. Cada vez mais, os escritores têm multiplicado as tentativas de encenar, por procuração ficcional, novas formas de interação com o animal, seja pela via do compartilhamento de sentidos e afetos, seja pela dos devires e metamorfoses. Neste contexto, a ficção animalista do escritor brasileiro João Guimarães Rosa, um dos maiores animalistas do século XX, constitui um paradigma modelar da figuração literária do animal, visto e escrito, não como simples constructo teórico-ficcional, mas antes como sujeito dotado de uma subjetividade própria e capaz de um olhar interrogante e judicativo sobre o Homem. É o que se tentará demonstrar, neste trabalho, através da leitura crítica de três dos seus contos: “O burrinho pedrês” e “Conversa de bois”, de Sagarana (1946), e “Meu tio o Iauaretê”, de Estas estórias (1969).Palavras-chave: animal; humano; interação; compartilhamento; devir; metamorfose.Abstract: Over the last decades, animal presence in literature has taken on new forms and disclosed new complexities, giving rise toa zooliterature founded upon a renewed insight into animality and the trespassing of the frontiers separating humans and non-humans. Writers have progressively multiplied attempts to enact, through fiction, new forms of interaction with the animal, either through sharing of meaning and affection, or through becoming and metamorphosis. In this context, the Brazilian writer João Guimarães Rosa’s animal fiction, one of the most remarkable 20th century animalist fiction writers, offers a perfect paradigm of the literary figuration of the animal, both seen and written, considered not as a mere theoretical and fictional artifact, but rather as a subject invested with its own ontology and capable of interrogating and judging human behavior. This is the argument we will seek to demonstrate in this article through the critical reading of three of Rosa’s short stories: “O burrinho pedrês” and “Conversa de bois”, included in Sagarana (1946), and “Meu tio o Iauaretê”, from Estas estórias (1969).Keywords: animal; human; interaction; sharing; becomings; metamorphosis.
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3

Costa, Ana Maria, Vitor Serrão, and Luís Mendonça de Carvalho. "RESGATE DAS OBRAS MORTAS DE PINTURA “ANIMALISTA” DE BERNARDINO DA COSTA LEMOS (175? – act. 1814)." ARTis ON, no. 5 (January 4, 2018): 87–106. http://dx.doi.org/10.37935/aion.v0i5.135.

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Existiam lacunas de informação sobre o presumível desaparecimento de 11 quadros “animalistas” de Bernardino da Costa Lemos no trágico incêndio ocorrido em 1978 na Faculdade de Ciências da Universidade de Lisboa. Excluindo o artigo de Júlio Jesus (1928) com descrições écfrasicas-histórico-artísticas de cada uma das telas, cinquenta anos antes delas desaparecerem, Lemos subsiste na generalidade da historiografia como um modesto pintor que floresceu em final de setecentos, discípulo de Joaquim Manuel da Rocha. A localização de documentos e registos imagéticos totalmente desconhecidos da obra “animalista” de Lemos impôs uma abordagem interdisciplinar de História da Arte (micro e cripto-história da arte, iconologia), Literatura (ekphrasis) e Biologia (ecologia e taxonomia). Assim, neste artigo visitamos visualmente as referidas obras mortas, revemos a biografia do “muito hábil” pintor, confirmamos o malogrado destino do conjunto e discutimos sobre a tipologia de programa artístico produzido para o Gabinete de História Natural do mecenas Frei José Mayne.
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4

Agustí Polis, Àlex. "Pelluchon, Corine (2018). Manifest animalista: La causa animal com a camí per a un nou humanisme." Enrahonar. An international journal of theoretical and practical reason 67 (November 30, 2021): 270–74. http://dx.doi.org/10.5565/rev/enrahonar.1223.

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5

Vega Rojas, Luis Diego. "El Movimiento Animalista en Costa Rica y la lucha por la ley para penalizar el maltrato animal: oportunidades y representaciones simbólicas." Derecho Animal. Forum of Animal Law Studies 12, no. 1 (January 16, 2021): 63–81. http://dx.doi.org/10.5565/rev/da.511.

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Entre 2015 y 2017 Costa Rica vivió un ciclo de movilizaciones en favor de causas animalistas, la mayoría tenía por intención presionar para aprobar una ley que penalizara el maltrato hacia los animales con énfasis en las mascotas. En este texto se busca generar un análisis del Movimiento Animalista en Costa Rica centrado en la coyuntura de la lucha por la ley para penalizar el maltrato animal, dado que no existen investigaciones previas al respecto. El artículo se divide en siete acápites: la introducción, una recopilación histórica, tres secciones dedicadas a las teorías abordadas -teoría de nuevos movimientos sociales, estudios de fronteras simbólicas y teorías de performatividad-, luego se presenta el análisis y se finaliza con las conclusiones. Se parte de un estudio de caso con base en la revisión documental de libros y artículos académicos, que se ha complementado con entrevistas semiabiertas a activistas que han ocupado posiciones de liderazgo. Fueron identificadas las principales oportunidades que le permitieron a los liderazgos bienestaristas llevar la lucha por la ley contra el maltrato animal hasta su aprobación efectiva. Se identificaron sus motivaciones y las representaciones simbólicas que hicieron de estas, al tiempo que se hizo un esbozo inicial de los mismos elementos por parte de los sectores abolicionistas. La constitución del Movimiento Animalista giró en torno a la lucha por la obtención de la ley para penalizar el maltrato hacia los animales, lo cual refleja una predilección por la vía institucional. Los grupos abolicionistas son los que pueden reactivar el Movimiento luego de la aprobación de la ley, y las organizaciones bienestaristas han de ofrecerles su guía sin actitudes paternalistas, a la vez que deberán presionar al Estado para hacer cumplir la Ley N°9458 en medio de un ambiente político marcado por la austeridad fiscal.
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6

León, Juan José Ponce. "Somatización de las subjetividades animalistas: Corporalidad, relaciones de sociabilidad y prácticas micro-políticas de resistencia / Somatização das subjetividades animalistas: Corporalidade, relações de sociabilidade e práticas micro-políticas de resistencias." Brazilian Journal of Animal and Environmental Research 4, no. 2 (May 3, 2021): 1974–91. http://dx.doi.org/10.34188/bjaerv4n2-033.

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Este artículo trabaja el proceso de encuerpamiento de la constitución de las subjetividades animalistas ecuatorianas. Se analiza la corporalidad, las relaciones de sociabilidad y las prácticas micropolíticas de los/as actores como elementos sociológicos nodales en la producción de sentido de la subjetivación política, desde una perspectiva procesual y relacional. Para ello, se realizaron veinte entrevistas a profundidad, entre el año 2019 y 2020, a 12 varones y 8 mujeres de 22 a 67 años de edad; el criterio principal de inclusión fue ser animalista antiespecista. Se utiliza un marco analítico que imbrica la sociología de las emociones y el cuerpo con la perspectiva foucaultiana sobre la subjetivación ético-política. Esta investigación tuvo como resultado la explicación de los modos de subjetivación que se viven en y desde el cuerpo, condicionando formas de mirar, de sentir y percibir en la relación con uno mismo, con el mundo y, en especial, con los animales no-humanos.
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7

Pereira, Fernando Schell. "escopo dos princípios para uma validação pragmática animalista." Cadernos de Ética e Filosofia Política 2, no. 33 (December 26, 2018): 150–62. http://dx.doi.org/10.11606/issn.1517-0128.v2i33p150-162.

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Este artigo objetiva mostrar os caminhos percorridos pelas estruturas éticas deontológicas e utilitaristas como bases inerentes na construção de um princípio pragmático animalista, para estabelecer que uma moral pragmática pode ser constituída de princípios e não tomada por aspectos pejorativos ou pelo relativismo moral, e, desse modo, elencar uma análise precisa sobre como seriam válidos os movimentos de defesa animal focados nas ações voltadas ao consequencialismo. Conclui que, assim como o valor subjetivo é um instrumento para a objetividade moral, o pragmatismo também pode ser um instrumento para alcançar seus propósitos morais, objetivando as deliberações empreendidas pelo consequencialismo como eficazes diante da miserável situação em que se encontram os animais não humanos.
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8

Ponce León, Juan José. "Autoetnografía animalista: perspectivas multiespecie sobre la subjetivación política de los veganismos." Revista de Antropología y Sociología : Virajes 25, no. 1 (January 1, 2023): 240–66. http://dx.doi.org/10.17151/rasv.2023.25.1.10.

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Este artículo aborda la subjetividad animalista en clave autoetnográfica y multiespecie. Esta investigación es fruto de mi lugar vivencial como investigador y activista anarquista y antiespecista, por tanto, se describe tanto mi proceso de politización como mis experiencias etnográficas con mis informantes. Para ello, se intercalan fragmentos de 20 entrevistas en profundidad, realizadas entre el año 2019 y 2020, a 12 varones y 8 mujeres, entre 22 y 65 años, junto con mis memorias sobre mi devenir animalista antiautoritario. Esta pesquisa se dio en el marco del trabajo de campo efectuado para la obtención del título de Magíster en Sociología Política por la Flacso. Se trabaja el vínculo humanoperro en sus desplazamientos heterogéneos, se aborda la noción de familias multiespecie, “mascota” y mascotismo, así como los lugares de contacto intersubjetivo, con amplios registros corporales, afectivos y perceptivos, que permiten mirar a los animales más allá del prejuicio especista.
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Keck, Frédéric. "La epistemología de las ciencias humanas frente al “giro animalista”." Ciencias Sociales y Educación 5, no. 10 (December 2016): 257–65. http://dx.doi.org/10.22395/csye.v5n10a14.

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10

Alcón Tancara, Sofía. "El consumo de películas Disney desde una mirada animalista." Estudios Artísticos 7, no. 11 (July 2, 2021): 57–72. http://dx.doi.org/10.14483/25009311.17555.

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La cultura visual del cine de animación Disney se presenta como un contenido multimedia de gran alcance que perdura en el tiempo. Por ello, hay un interés creciente de estudiar los mensajes que dichos filmes difunden en la actualidad, atendiendo al pensamiento y posicionamiento social del s. XX. Concretamente se emplea una mirada animalista y defensora de la liberación animal, realizando una crítica a dichos largometrajes y reinterpretándolos para ser utilizados como recurso pedagógico en las aulas de educación para los primeros años. Para ello, resulta significativo rescatar el trabajo artístico de Baptiste Drausin, quien –entre una variedad de especialistas– recurre a animales de las películas Disney para compartir la repercusión que les supone la acción humana sobre el medio en el que habitan.
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Moyano Fernández, Cristian. "Tafalla, Marta (2019). Ecoanimal: Una estética plurisensorial ecologista y animalista." Enrahonar. An international journal of theoretical and practical reason 68 (April 4, 2022): 252–57. http://dx.doi.org/10.5565/rev/enrahonar.1418.

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12

Balza, Isabel. "Si esto es una vaca. Feminismo y Biopolítica de la carne." Ideas y Valores 69, no. 172 (January 19, 2020): 151–67. http://dx.doi.org/10.15446/ideasyvalores.v69n172.63847.

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Partiendo de la discusión del concepto de carne, en este trabajo analizo la común estructura ontológica/biopolítica que comparten los animales humanos y no humanos. Para ello me sirvo de los feminismos materiales y utilizo los hallazgos teóricos del feminismo animalista. También examino la noción de “encierro” en tanto que concepto biopolítico que produce un nuevo tipo de ser vivo. Todo ello para, en último lugar, articular un sentido positivo del concepto de encarnación que permita construir comunidad animal (humana y no humana).
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Rodríguez González, Olivia. "cuento "Piña" de Emilia Pardo Bazán: entre "bestias y soberanos"." BOLETÍN DE LA BIBLIOTECA DE MENÉNDEZ PELAYO 97, no. 2 (December 10, 2021): 253–71. http://dx.doi.org/10.55422/bbmp.545.

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Piña (1890), cuento de Pardo Bazán con ingredientes autobiográficos, encierra un mensaje poliédrico, ecofeminista y animalista, sobre el ejercicio del poder del soberano y su relación con la bestia. El comentario narratológico es la base para interpretar las funciones narrativas del personaje animal aplicando el enfoque alrededor del cual giraron los últimos seminarios de Jacques Derrida en la EHESS de París (2001-2003), esto es, la deconstrución filosófico-literaria del juego de alternancia e identificación del ser animal, humano o no humano, en lo relativo al concepto histórico de soberanía.
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Navarro, Alexandra, and Anahí Méndez. "Nuevas y viejas arenas de disputa : medios masivos de (des)información y plataformas de redes sociales como dispositivos de legitimación del carnismo y deslegitimación del movimiento animalista." Tabula Rasa, no. 39 (July 1, 2021): 281–301. http://dx.doi.org/10.25058/20112742.n39.13.

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El objeto de este artículo es reflexionar en torno a cómo influyen los medios masivos hegemónicos de (des)información y las plataformas de redes sociales en los procesos de legitimación del sistema alimentario carnista actual, anclado en el especismo institucionalizado y antropocéntrico. Se profundiza en las estrategias que despliegan los medios masivos hegemónicos de (des)información en los procesos sociales de legitimación del consumo de carne, y en los desafíos que plantean una serie de prácticas sociales que se vienen desarrollando durante los últimos años en las plataformas de redes sociales que presentan la potencial deslegitimación del movimiento animalista.
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Navarro, Alexandra, and Anahí Méndez. "Nuevas y viejas arenas de disputa : medios masivos de (des)información y plataformas de redes sociales como dispositivos de legitimación del carnismo y deslegitimación del movimiento animalista." Tabula Rasa, no. 39 (July 1, 2021): 281–301. http://dx.doi.org/10.25058/10.25058/20112742.n39.13.

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El objeto de este artículo es reflexionar en torno a cómo influyen los medios masivos hegemónicos de (des)información y las plataformas de redes sociales en los procesos de legitimación del sistema alimentario carnista actual, anclado en el especismo institucionalizado y antropocéntrico. Se profundiza en las estrategias que despliegan los medios masivos hegemónicos de (des)información en los procesos sociales de legitimación del consumo de carne, y en los desafíos que plantean una serie de prácticas sociales que se vienen desarrollando durante los últimos años en las plataformas de redes sociales que presentan la potencial deslegitimación del movimiento animalista.
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Pineda Repizo, Fabrizio. "Análisis argumentativo en perspectiva pragmadialéctica del argumento de los casos marginales." Revista Colombiana de Filosofía de la Ciencia 17, no. 35 (December 13, 2017): 145–80. http://dx.doi.org/10.18270/rcfc.v17i35.2395.

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Con base en la perspectiva pragmadialéctica de la argumentación, se realiza un análisis del argumento animalista denominado argumento de los casos marginales. La identificación de su estructura argumentativa y sus maniobras retóricas permite mostrar la debilidad de su estrategia argumentativa. Siguiendo la metodología del análisis pragmadialectico, en este artículo se expone la estructura argumentativa y se externalizan los elementos implícitos, se evalúa la aceptabilidad de los enunciados y la solidez de los esquemas utilizados y se señala la maniobra estratégica implementada. Este análisis argumentativo invita a reconocer la importancia de adoptar un punto de vista crítico objetivo frente a los compromisos teóricos o ideológicos del argumento de los casos marginales a partir de la identificación de sus elementos discursivos.
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Medina Álvarez, Ulises Nelson. "Sobre la protección de la colaboración de los Animales No Humanos como titulares de derechos sociales." Derecho Animal. Forum of Animal Law Studies 12, no. 2 (July 1, 2021): 130–45. http://dx.doi.org/10.5565/rev/da.564.

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Desde una aproximación socio-jurídica, se realizará un análisis de las principales formas de colaboración observadas en distintos animales no humanos, tanto en sus interrelaciones como especies así como con otros seres sintientes, incluyendo al ser humano en un plano de igualdad. El abordaje de estudio es de un carácter animalista, rescatando las principales tendencias que han surgido desde el derecho, la sociología y otras ciencias conexas respecto a la condición de los animales no humanos como titulares de derechos, así como los argumentos existentes para proteger sus derechos en una dimensión colectiva, sin perjuicio de analizar las normativas actuales locales e internacionales, contribuyendo desde lo actual a un debate muy abierto a propósito del sufrimiento animal.
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Agusti Polis, Alex. "Sue Donaldson y Will Kymlicka. Zoopolis: Una revolución animalista - Errata naturae (Madrid 2018) 552p." Derecho Animal. Forum of Animal Law Studies 9, no. 2 (April 17, 2018): 132. http://dx.doi.org/10.5565/rev/da.325.

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Portnova, Irina V. "RUSSIAN ANIMAL ART OF THE XIX-XX CENTURIES IN THE VIEWS ON THE WORLD OF FLORA AND FAUNA." Scientific and analytical journal Burganov House. The space of culture 17, no. 4 (November 10, 2021): 49–61. http://dx.doi.org/10.36340/2071-6818-2021-17-4-49-61.

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The article dwells on views of artists-animalists of the XIX-XX centuries on the wildlife world. The worldview questions are considered as a factor of the value of the interconnection of human and wildlife world which is predetermined by the historical situation. The author underlines the indispensable role of the animal in the development of human civilization. So, this implies an ethical attitude towards nature as a unique value. It was also noted that the moral and ethical basis of this relationship, that became actual in the era of global change and the crisis of the ecological situation, was contributing to the formation of ecological way of thinking as the reality of the New time. According to the artist-animalist’s worldview, an animal looks beautiful, its behavior is expedient, that has a beneficial impact on human. The interconnection of artists’ points of view and the way how they see the animalistic image from the position of humans of the New time are also considered in this article.
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Bailey, Andrew M., and Peter van Elswyk. "Generic Animalism." Journal of Philosophy 118, no. 8 (2021): 405–29. http://dx.doi.org/10.5840/jphil2021118829.

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The animalist says we are animals. This thesis is commonly understood as the universal generalization that all human persons are human animals. This article proposes an alternative: the thesis is a generic that admits of exceptions. We defend the resulting view, which we call ‘generic animalism’, and show its aptitude for diagnosing the limits of eight case-based objections to animalism.
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Marrero-Henríquez, José Manuel. "Ética animal en Coloquio de los Perros." Ocnos: Revista de estudios sobre lectura 17, no. 3 (November 30, 2018): 86–94. http://dx.doi.org/10.18239/ocnos_2018.17.3.1590.

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La sensibilidad contemporánea contra el maltrato animal conforma un horizonte de expectativas en el que descuellan detalles de Coloquio de los perros capaces de transformar el relato de Berganza en un texto en defensa de los derechos de los animales, tan dulce y útil como antaño, si bien ahora la poética horaciana acordada con la ética animalista y con la sensibilidad ecologista de los tiempos que corren. Nada es evidente, parece decir Cervantes, ni la inteligencia y la racionalidad del animal humano, ni la inconsciencia y mecanicismo autómata del animal no humano. En el contexto del Antropoceno, Coloquio de los perros se revela como una lectura crítica de los fundamentos de la excepcionalidad humana y como una reflexión descarnada sobre las relaciones de poder entre seres humanos y entre éstos y la naturaleza y los animales que la habitan.
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Thornton, Allison Krile. "DISEMBODIED ANIMALS." American Philosophical Quarterly 56, no. 2 (April 1, 2019): 203–17. http://dx.doi.org/10.2307/48570838.

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Abstract This paper defends a hylomorphic version of animalism according to which human persons survive as immaterial, bodiless animals after death. According to the hylomorphism under consideration, human persons have souls that survive death, and according to the animalism under consideration, human persons are necessarily animals. One might think this implies that human persons don’t survive their deaths since if they were to survive their deaths, they would be immaterial animals after death, but necessarily animals are material. This paper shows that the hylomorphic animalist can overcome this problem in a way that respects the intuition that animals are material. In addition, the paper defends the hylomorphic animalist survivalist from the objection that her view introduces an insoluble mereological puzzle.
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Cazalla Canto, Silvia, and José Javier Azanza López. "De animales, pecados y emblemas: tradición europea para una Emblemata americana." Boletín de Arte, no. 40 (November 27, 2019): 87–98. http://dx.doi.org/10.24310/bolarte.2019.v0i40.5556.

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La publicación en 1860 en New Haven (Connecticut, EE.UU.) de The Book of Similitudes, libro de emblemas de John Barber dirigido al beneficio espiritual de sus lectores, constituye un claro ejemplo de la influencia europea en la emblemática americana del siglo XIX, por cuanto entre sus fuentes se encuentran los “espejos del alma” de origen francés y germánico. Este artículo analiza un conjunto de emblemas alusivos a los pecados capitales alegorizados por animales, a través de los cuales sus autores desarrollan una catequesis que transita desde el esclavo del pecado hasta el reincidente, pasando por el arrepentido y el santificado. El estudio nos permite concluir que, más allá del paralelismo del mensaje y de la reelaboración de los emblemas europeos realizada por Barber para adaptarlos al credo metodista, la tradición animalista mantiene plena vigencia en la América del siglo XIX en su simbolismo de los pecados capitales.
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González Marino, Israel, and Katherine Becerra Valdivia. "Los demás animales como miembros de la comunidad política: superando el antropocentrismo constitucional a través de la paz como fin del Derecho." Derecho Animal. Forum of Animal Law Studies 12, no. 3 (December 9, 2021): 43–56. http://dx.doi.org/10.5565/rev/da.587.

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El “giro político” del movimiento animalista ha cuestionado el antropocentrismo constitucional que excluye a los demás animales -los no humanos-. Este trabajo reflexiona acerca de la consideración de los animales no humanos en tanto miembros de nuestras comunidades estatales, revisando para ello el concepto de constitución y su rol en relación a la paz como fin último del Derecho. Desde una comprensión profunda de nuestras relaciones con las demás formas de vida, es innegable que humanos y no humanos somos habitantes del planeta, y que en muchos casos conformamos comunidad e incluso familia. Tal circunstancia es razón suficiente para que los textos constitucionales incorporen y protejan a los demás animales, dado que por su carácter de seres sintientes, sus vidas también se ven afectadas por el poder político y estatal. Esta nueva visión también impone nuevas obligaciones al Estado y un cambio en las relaciones de poder de los particulares hacia los demás animales.
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Shevchenko, S. Yu. "We are all a little bit Cerberus: towards bioethical applicability of animalism." Omsk Scientific Bulletin. Series Society. History. Modernity 6, no. 4 (2021): 130–38. http://dx.doi.org/10.25206/2542-0488-2021-6-4-130-138.

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I consider the applicability of the animalism in the framework of bioethical discussions — in particular related to situations in which a person is the cause of an event that is outside of her intentions, for example, infection with a dangerous disease. Animal or living organism are more adequate concept for posing this problem than the ‘Lockean’, psychological, personality. However, the conceptualization of the animal, proposed by the most famous animalist Eric Olson, turns out to be inappropriate for the bioethical formulation of bioethical problems. I suppose that Olson’s logic striving to cleanse the animal of everything that can be recognized as not proper part of it to some extent repeats the logic of constructing a transcendental subject. At the same time, the complexity of some bioethical problems emerges due to the impossibility of relying on the concept of a transcendental subject. The figure of Cerberus, a two-headed animal, and a single agent, allows to develop an alternative interpretation of the animal (living organism), more comprehensively characterizing who is involved in bioethical collisions. The article outlines the image of a single but distributed agent. As an example of such biological (animalistic), but also cognitive (psychological) distribution, I suggest the animal’s possession of the inner and skin microbiome.
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Ponce León, Juan José. "Subjetividad animalista: una mirada desde los Estudios sobre Varones. Masculinidades veganas o lo abyecto del ser varón antiespecista." Revista Interdisciplinaria de Estudios de Género de El Colegio de México 6 (December 14, 2020): 1–32. http://dx.doi.org/10.24201/reg.v6i1.608.

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El objetivo del presente artículo es analizar cómo se configuran las subjetividades de las masculinidades veganas. Las unidades de análisis son varones antiespecistas, vinculados a procesos de acción colectiva en el Ecuador. A través de la metodología cualitativa, se realizan entrevistas en profundidad a los actores y analizan fotos de archivo de un colectivo que utiliza la performance como repertorio de protesta. Las conclusiones permiten situar las masculinidades veganas, por un lado, en un lugar marginal y de subordinación frente al proyecto de género imperante, en la medida de lo abyecto o queer del devenir varón antiespecista, basado en la expresión del cuidado de la alteridad animal; por otro lado, ciertas prácticas político-corporales parecen reafirmar la heteronorma.
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Souza, Rafael Speck de. "Experimentação Animal na Sociedade de Risco e a Violação do Princípio da Igual Consideração de Interesses." Revista de Biodireito e Direito dos Animais 1, no. 1 (December 6, 2015): 103. http://dx.doi.org/10.26668/indexlawjournals/2525-9695/2015.v1i1.20.

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O presente artigo busca analisar a prática da experimentação animal sob o paradigma da Sociedade de Risco, dos Direitos Animais, e em que ponto tais pesquisas ferem o princípio da igual consideração de interesses semelhantes, preconizado por Peter Singer e outros filósofos morais. Por um lado, coloca-se em questão o fato de se pretender transpor os resultados de um experimento com animais às reações com seres humanos, e os respectivos critérios de segurança (ou insegurança) adotados pela ciência. Por outro lado, avalia-se o quanto tais modelos animais são considerados uma prática especista, que não leva em consideração os interesses de espécies não humanas sencientes (que possuem a capacidade de sofrer). Para a obtenção dos objetivos colimados utilizar-se-á o método histórico, comparativo e dedutivo. Serão utilizados como fontes de pesquisa, eminentemente bibliográfica, livros, artigos e periódicos. Adotar-se-á como referenciais teóricos a teoria social do risco proposta pelo sociólogo alemão Ulrich Beck e a teoria da ética animalista defendida pelo filósofo australiano Peter Singer.
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S. K. Yeow, Agnes. "K.S. Maniam’s Bestiary: Reading Animality and Identity in Selected Stories." Southeast Asian Review of English 58, no. 2 (December 15, 2021): 171–88. http://dx.doi.org/10.22452/sare.vol58no2.12.

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This essay scrutinises K.S.Maniam’s fictional animals by going beyond the confines of metaphor to interrogate the concept of animality and how animality impinges on diasporic identity. I examine the writer’s impulse to animalise the notion of national belonging especially though thestrategic deployment of the animal mask which reveals the shared domination of migrant and animal. I argue that Maniam’s critique of animality not only suggests that migrant and animal lives are interlinked but also informs his re-envisioning of the diasporic self. I positthat Maniam’s “new diaspora”advances the notion of diasporic self as ‘becoming-animal.’
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SHARPE, KEVIN W. "The incarnation, soul-free: physicalism, kind membership, and the incarnation." Religious Studies 53, no. 1 (October 29, 2015): 117–31. http://dx.doi.org/10.1017/s0034412515000530.

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AbstractAnimalists, those who hold that human persons are identical to human animals, seem committed to holding that, in becoming incarnate, the Son of God became a human animal. Unsurprisingly, a number of philosophers have argued that this is impossible. In this article, I consider several objections to an animalist account of the incarnation based on kind membership, viz. objections drawing on kind essentialism, constitution essentialism, and the persistence conditions of animals. After developing each objection in detail, I respond by drawing on my preferred formulation of animalism. My goal in addressing these objections is to take the first steps toward demonstrating the compatibility of animalism and the incarnation.
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Parfit, D. "We Are Not Human Beings / trans. from Engl. U. V. Dobronravova." Omsk Scientific Bulletin. Series Society. History. Modernity 5, no. 4 (2020): 82–95. http://dx.doi.org/10.25206/2542-0488-2020-5-4-82-95.

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The article presents a comparative analysis the views on the problem of personality identity by Neo-Lockeanism (Shoemaker, Parfit, Lewis) and Animalism (Olson, Snowden, Carter). A certain of main objections to the psychological criterion (the problem of too many thinkers, the too many persons problem, the thinking parts problem, etc.) are critically examined. Basic animalist intuitions are refuted by the embodied person view (McMahan)
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31

Portnova, Irina V. "Russian Animalism in Relation to Other Genres of Fine Art in the History of Russian Culture of the 18th—19th Centuries." Observatory of Culture 17, no. 6 (February 10, 2021): 606–15. http://dx.doi.org/10.25281/2072-3156-2020-17-6-606-615.

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The article deals with the historical-cultural topic of relations of the Russian animalism with other genres of fine art of the 18th and 19th centuries. When the features of animalistic art were identified as a peculiar and characteristic phenomenon open to interaction, animalism became an original page of Russian culture. The author refers to this topic in connection with the small number of complex studies in the field of animalism. The purpose of the article is to consider the specific features of animalism, as a characteristic original phenomenon of Russian artistic culture, in the context of the existing genre system of the two designated periods. The relevance of the article lies in the fact that the issues of interaction and integration are very significant in historical and modern artistic practice. The demonstration of such “communications” on the example of Russian animalistic painting, graphics, and sculpture further enriches and diversifies the sphere of Russian art, giving it the character of integrity and national color.The article presents a review of Russian and foreign literature on this topic, indicates that animalism entered the system of genres of Russian art of the 18th—19th centuries as a special “genus” of it, showing an independent status. For two centuries, artists set their task to create an animal’s image in the sphere of the natural reality they observed. The nature they perceived and the animals in it were reflected in different genres of fine art. In the 18th century, when the Academy of Arts and related classes were organized in Russia, animals and birds began to be depicted in historical, battle, landscape paintings, and still lifes. Wild and domestic animals appeared in paintings by foreign and Russian masters. In the 19th century, the horse became one of the most preferred characters in portraiture and sculpture (along with the historical and landscape genre). The author concludes that the historical realities of that time highlighted that image and determined the formation of a separate “hippic genre”.
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Mugg, Joshua, and James T. Turner, Jr. "Why a Bodily Resurrection?: The Bodily Resurrection and the Mind/Body Relation." Journal of Analytic Theology 5 (April 12, 2017): 121–44. http://dx.doi.org/10.12978/jat.v5i1.153.

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The doctrine of the resurrection says that God will resurrect the body that lived and died on earth—that the post-mortem body will be numerically identical to the pre-mortem body. After exegetically supporting this claim, and defending it from a recent objection, we ask: supposing that the doctrine of the resurrection is true, what are the implications for the mind-body relation? Why would God resurrect the body that lived and died on earth? We compare three accounts of the mind-body relation that have been applied to the doctrine of the resurrection: substance dualism, constitutionalism, and animalism. We argue that animalism offers a superior explanation for the necessity of the resurrection: since human persons just are their bodies, life after death requires resurrection of one’s body. We conclude (by inference to the best explanation) that those endorsing the doctrine of the resurrection should be animalists.
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Vargas Palar, Juliana, Nina Trícia Disconzi Rodrigues, and Waleksa Mendes Cardoso. "A VEDAÇÃO DA CRUELDADE PARA COM OS ANIMAIS NÃO-HUMANOS À LUZ DA INTERPRETAÇÃO CONSTITUCIONAL." Revista de Direito Brasileira 16, no. 7 (April 1, 2017): 305. http://dx.doi.org/10.26668/indexlawjournals/2358-1352/2017.v16i7.3109.

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A Constituição da República Federativa do Brasil de 1988 em seu art. 225, §1º, inciso VII desvinculou o tratamento dos animais não-humanos de um valor econômico e reconheceu um valor próprio a esses seres, ao vedar as práticas que coloquem os animais em extinção e os submetam à crueldade. Dessa forma, possibilitou-se uma nova perspectiva para a compreensão jurídica dos animais não-humanos, em que eles não são dispostos como “coisas” a serviço da humanidade. Todavia, a indefinição do conceito de crueldade pelo constituinte viabiliza a utilização dos animais não-humanos pelos animais humanos em situações que impliquem crueldade, sob a justificativa de que o sofrimento imposto é necessário. Contudo, a necessidade aferida é medida de acordo com os interesses humanos e os benefícios provocados à humanidade. Dessa forma, nota-se um critério antropocêntrico e especista para a aplicação dessa norma constitucional. Nessa perspectiva, questiona-se se é possível, por uma interpretação fundada em uma ética animalista, reconhecer os direitos animais através do art. 225, §1º, inciso VII da Constituição Federal. Com o objetivo de responder essa pergunta, o presente trabalho emprega o método de abordagem indutivo, pois visa identificar como os magistrados conceituam a crueldade com os animais, partindo da análise da jurisprudência do Supremo Tribunal Federal. O método de procedimento consiste no método comparativo a fim de verificar como aplicação da norma constitucional pode variar de acordo com o modo em que é interpretada, e como técnica de pesquisa, utiliza-se a pesquisa bibliográfica.
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McHugh, S. "Bestial Traces: Race, Sexuality, Animality / Animalia Americana: Animal Representations and Biopolitical Subjectivity." American Literature 86, no. 1 (January 1, 2014): 199–201. http://dx.doi.org/10.1215/00029831-2395465.

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35

Oliveira-Sequeira, Teresa Cristina Goulart, Érica Boarato David, Cláudia Ribeiro, Semíramis Guimarães, Ana Paula Batista Masseno, Satie Katagiri, and Julio Lopes Sequeira. "EFFECT OF Bifidobacterium animalis ON MICE INFECTED WITH Strongyloides venezuelensis." Revista do Instituto de Medicina Tropical de São Paulo 56, no. 2 (April 2014): 105–9. http://dx.doi.org/10.1590/s0036-46652014000200003.

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The administration of viable Bifidobacterium animaliswas tested to induce resistance against Strongyloides venezuelensis infection in mice. Effects on parasite burden, worm length, egg output, and intestinal mucosal histology were evaluated. The oral administration of B. animalis, strain 04450B, starting 14 days before the inoculation of nematode larvae significantly decreased the worm burden and egg output. In probiotic treated animals, the percent reduction of adult worms in the intestine was of 33% and the reduction of egg production was of 21%, compared with those of the control group. The duodenum villous height and villous/crypt ratio were significantly higher in probiotic-treated mice, indicating that this group could be experiencing less intestinal damage. The present findings revealed that the administration of B. animalis for the amelioration of host response to nematode infections is biologically plausible and could have some potential for impacting public health. Meanwhile, further study is needed to delineate the nature and identity of the factor(s) involved in these beneficial effects.
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36

İman qızı Cəfərli, Brilyant. "Ornamentation in the culture of different nations." SCIENTIFIC RESEARCH 11, no. 7 (July 27, 2022): 18–26. http://dx.doi.org/10.36719/2789-6919/11/18-26.

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Məqalə müxtəlif dünya xalqlarının mədəniyyətlərində mövcud olmuş ornamentlərin təsnifatına həsr olunmuşdur. Məqalədə göstərilir ki, ilkin formaları həndəsi olan ornamentlərin sonralar nəbati, animalistik və s. növləri də yaranmışdır. E.ə III minillikdən başlayaraq Şərqdə Misir incəsənətində inkişaf etməyə başlayan ornamentlər təşəkkül taparaq dünya xalqlarının hər birində müxtəlif mədəniyyətlərin formalaşmasında böyük rol oynamışdır. Hər bir ornamentin ifadə etdiyi simvolik mənası olmuşdur. Məqalədə Misir, Assur-Babil, Yunan, Etrusk, Bizans, Pompey, Roma, Rus, Yapon, Çin, Fars, Hindistan, Türk, Ərəb, Kelt, Kamboca, Mavritaniya ornamentasiyasından geniş şəkildə bəhs edilir. Adları qeyd olunan xalqların mədəniyyətlərində həndəsi, nəbati və animalistik ornamentlərin növləri, işlənmə yerləri verilmişdir. Bu ornament növləri ilə yanaşı fantastik varlıqların, epiqrafik yazıların təsvirləri də əks etdirilmişdir. Açar sözlər: memarlıq, abidə, ornament, həndəsi, nəbati, motiv Brilliant Iman Jafarli Ornamentation in the culture of different nations Absrtact The article is devoted to the classification of ornaments that existed in the cultures of different peoples of the world. In this article deals with the ornaments, which initial forms were geometric, later became vegetal, animalistic, etc. types have also emerged. Starting from the third millennium BC, the ornaments that began to develop in Egyptian art in the East took shape and played a major role in the formation of various cultures in each of the nations of the world. Each ornament has a symbolic meaning. In the article, Egyptian, Assyrian-Babylonian, Greek, Etruscan, Byzantine, Pompey, Roman, Russian, Japanese, Chinese, Persian, Indian, Turkish, Arab, Celtic, Cambodian, Mauritanian ornamentation is extensively discussed. The types of geometric, plant and animalistic ornaments in the cultures of the mentioned peoples and the places where they are processed are given. Along with these types of ornaments, images of fantastic beings and epigraphic inscriptions are also reflected. Keywords: architecture, monument, ornament, geometric, botanical, motif
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Martínez Mares, Miriam. "PERSONALISMO VS. ANIMALISMO: UN ARGUMENTO FENOMENOLÓGICO." SCIO: Revista de Filosofía, no. 18 (July 25, 2020): 235–60. http://dx.doi.org/10.46583/scio_2020.18.702.

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Se ha dado por sentado, a lo largo de los siglos, la superioridad de los seres humanos sobre la especie animal alegando a la racionalidad y la libertad que hace de las personas sujetos de derechos y deberes. No obstante, hoy en día, en el contexto de una cultura naturalista, surgen corrientes que ponen en duda esta supuesta “superioridad” de la raza humana respecto a la animal. El animalismo abre un debate al que hace falta atender. El presente artículo refleja los argumentos que se plantean desde las distintas voces animalistas y explica los planteamientos de orden fenomenológico y metafísico con los que se responde al movimiento de liberación animal desde un pensamiento humanista (y más específicamente, personalista). ¿Qué hace a los seres humanos ser “personas” y por qué esto supone defender su dignidad por encima del valor del resto de seres naturales?
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Портнова, Ирина. "Russian Animalier Art in the XVIII- XIX Centuries in the Context of European Schools: The Origins and Nature of Development." Space and Culture, India 9, no. 1 (June 24, 2021): 50–65. http://dx.doi.org/10.20896/saci.v9i1.1135.

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This study delves into the process of development of Russian animal art of the 18th-19th Centuries. The primary purpose of the research was to make a review of these two historical periods, which determined the typical features of the early and mature periods of development of animal art in Russia—the time of the birth and development of the genre. According to the author, genre issues are important, and talking about it is necessary to define the image of the animalistic nature in all its specificity. In addition, it is noted that researchers do not characterise the stage of early Animalism, which first appeared in the 18th Century, sufficiently. Nevertheless, this genre has demonstrated all the love of artists for the real perception of the natural world and their sincere will to create its truthful and reliable reflection in their works. This tendency is typical for Western European Art. At the same time, it has been explicitly expressed in the works of Russian animal artists. Compared with European Animal Art of the 17th-18th Centuries, Russian ‘Kunstkammer drawing’ and how the class of ‘animal and birds’ was organised looked like a real innovation. These two factors have contributed to the creation of a full-fledged animalistic image. The author underlines that the main principle of imitation of nature was at the basis of teaching in the Russian school. It eventually led to the formation of the genre with its complex, distinctive features. These unique features was observed in the animal art of the 19th Century, mainly in the form of hippique images. Nevertheless, there was an attempt to combine two separated historical periods— the 18th and 19th Centuries, which demonstrated different images, approaches (animal naturalia of the 18th Century and horse characters of the 19th Century). The author, here, tends to talk about Russian Animalism of the 19th Century, one of the most explored ones. Doing so underlines the importance of animal art of the two periods as a historically conditioned cultural phenomenon in the relationship between genres of Fine Art and trends of the time. The historical and artistic method made it possible to identify the connection between these two eras in which Animalism was expressed significantly. Its originality is that it combined two diverse eras into one national whole. Submitted: December 20, 2020; Revised: 12 February 2021; Accepted: 8 April 2021
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SHUSTOVA, SVETLANA V., and ANASTASIYA E. TYAPUGINA. "ANIMALISTIC CULTURAL CODE ACTUALIZATION IN RUSSIAN AND ENGLISH PHRASEOLOGY." Theoretical and Applied Linguistics, no. 4 (2020): 190–99. http://dx.doi.org/10.22250/2410-7190_2020_6_4_190_199.

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This article presents the analysis of the actualization of animalistic code in Russian and English idioms. Idioms provide extremely interesting and diverse material for research in such fields as ethnolinguistics, contrastive phraseology, cultural linguistics, intercultural communication. Zoomorphic or animalistic cultural code is the complex of notions of the animal world, nominathemes of animals and other living creatures, representing them as a whole or as their parts, and the specific characteristics which complement their natural features by functionally significant cultural meanings. The article proposes a method of linguocultorological analysis of phraseological units containing animalisms. This method was used to examine idioms with 2 zoonym components 1) bull and 2) duck selected from dictionaries, internet resources and corpora. Three idioms including each component were found in 450 contexts. The analysis of idioms including first component showed a complete match of meaning and partial match of form for the first idiom, a complete match of both meaning and form for the second idiom and a complete match of meaning and a total mismatch of form for the third idiom. 2 out of 3 idioms with the second component demonstrated a complete match of meaning and form, while one of them was characterized by only partial match of meaning and a total mismatch of form.
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Kozinets, Sergey B. "Zoonyms in the figurative space of the language: Metaphor, comparison, phraseological unit." Izvestiya of Saratov University. Philology. Journalism 22, no. 3 (August 24, 2022): 254–60. http://dx.doi.org/10.18500/1817-7115-2022-22-3-254-260.

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This article discusses linguistic units which actualize the figurative potential of zoonyms (animalisms, animal names) – metaphors, comparisons, phraseological units. The purpose of this research is to establish the lexical and semantic features of the units included in the figurative field of zoonyms. The nuclear zone of the field includes the names of animals, birds, fish, insects, spiders and microorganisms; the circumnuclear zone contains the names of prehistoric animals, mythical and fabulous creatures; the peripheral zone includes the names of animal dwellings, premises for their keeping and breeding, names of objects for catching animals and restricting their movements, actions, designations of sounds made by animals, their movements. The analysis of the material made it possible to establish that in the overwhelming majority of cases, zoonyms in their figurative use serve to characterize a person (his appearance, character traits, behavioral characteristics, social status). Animalistic metaphor expands its space by means of derivative vocabulary, which includes words that acquire the meaning of the derivational base, derivatives with comparative semantics and word-formation metaphors. Constituting the core of the figurative field, animalistic metaphors, however, have less figurative potential than comparisons, since they name an object, feature or action directly, actualizing certain semes. Zoonyms usually have one or two metaphorical meanings, less often three. Comparisons, in many cases, point to very different aspects of the compared objects, so they are in many cases occasional.
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Digard, Jean-Pierre. "Qui, entre Orient et Occident, mange de la viande, quelle viande et pourquoi ?" Anthropology of the Middle East 15, no. 2 (December 1, 2020): 18–33. http://dx.doi.org/10.3167/ame.2020.150203.

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Abstract: The consumption of meat depends first of all on religious prescripts: unlike Christianity, Judaism and Islam prohibit certain meats. Then comes the cultural status (distinct from the legal status) of animals: in Europe, the consumption of rabbits has declined due to his assimilation to a “pet”. After an increase in the post Second World War period, meat consumption has been declining in Europe since the 2000s; similarly, in North Africa and the Middle East, its consumption tends to be closer to that of Europe. These fluctuations owe more to changes in living modes and standards than to animalist activism.Résumé : La consommation carnée dépend d’abord de prescriptions religieuses : à la différence du christianisme, le judaïsme et l’islam interdisent certaines viandes. Vient ensuite le statut culturel (distinct du statut légal) des animaux : en Europe, la consommation du lapin a reculé du fait de son assimilation à un « animal de compagnie ». En Europe toujours, après une hausse après la Seconde Guerre mondiale, la consommation carnée diminue depuis les années 2000 ; à l’inverse, en Afrique du Nord et au Moyen-Orient, elle tend à se rapprocher de celle de l’Europe. Ces fluctuations doivent davantage à l’évolution des genres et des niveaux de vie qu’au militantisme animaliste.
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MARSHANIYA, Kristina M., and Olga M. USHAKOVA. "LITERARY FELINOPHILIA AND ANIMALISTIC PERSPECTIVES OF MODERNITY (T. GAUTIER, J. JOYCE, T. S. ELIOT)." Tyumen State University Herald. Humanities Research. Humanitates 7, no. 1 (2021): 106–27. http://dx.doi.org/10.21684/2411-197x-2021-7-1-106-127.

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Each literary era is characterized by certain models of literary animalism with their own semantic accents and symbolism, types of communication “man — animal”, genre preferences. The article examines the features of literary felinistics of the Art Nouveau era, identifies the cultural and social causes of artistic felinophilia. As a material for the study there were three texts written in the period from 1869 to 1939, considered both in the wide cultural context of the modern era, and within the boundaries of their time (modern): “Ménagerie intime”, 1869 by Gaultier T., “The Cats of Copenhagen’’ (1936) by Joyce J. and “Old Possum’s Book of Practical Cats” (1939) by Eliot T. S. In the course of our research, we relied on both historical and literary works devoted to the analysis of specific animalistic images, works of a culturological nature, and also turned to the experience of structuralist studies and the ideas of new posthumanistic knowledge (Human-Animal Studies). The animalistic texts of Gauthier — Joyce — Eliot unite not only the acting cat characters, but also certain artistic perspectives, similar types of human-animal relationships, social and cultural contexts in which their heroes are represented. The feline characters of Gauthier-Joyce-Eliot have much in common: they are anthropomorphic inhabitants of the urban space of the industrial era, leading an appropriate lifestyle and possessing qualities inherent in the middle class. Gautier, Joyce, Eliot’s cats have a bright personality, extraordinary abilities, a lively mind, a rich emotional world, they live according to the laws of human society. They are attractive, intelligent, vital, civilized individuals with unique, eccentric characters (humors).
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Snowdon, Paul. "Animalism." Philosophers' Magazine, no. 50 (2010): 104–5. http://dx.doi.org/10.5840/tpm20105079.

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Bailey, Andrew M. "Animalism." Philosophy Compass 10, no. 12 (December 2015): 867–83. http://dx.doi.org/10.1111/phc3.12263.

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45

Garrett, Brian. "Animalism." Analysis 78, no. 2 (July 18, 2017): 348–53. http://dx.doi.org/10.1093/analys/anx091.

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46

Voigt, Vilmos. "Animalish." American Book Review 33, no. 1 (2011): 30. http://dx.doi.org/10.1353/abr.2011.0164.

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47

Portnova, Irina V. "“Admiring” as a Principle of Perception and Interpretation of Natural Images in Russian Fine Art of the 18th Century." Observatory of Culture 17, no. 2 (June 30, 2020): 174–86. http://dx.doi.org/10.25281/2072-3156-2020-17-2-174-186.

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The article highlights a new period in the development of Russian art, which demonstrated a “picture of the world” radically different from previous eras. There is discussed the 18th century, the trends of its secular art, focused on the reflection of real life. That time brought an interesting and significant phenomenon — the natural image intended to demonstrate the properties of living nature, full of diversity and beauty. The article is aimed at assessing the search for this reverent natural ontology, which originated in the depths of early art and grew to the status of an independent genre. This absolutely new phenomenon was filled with particular delight of artists. To reflect it in full, masters resorted to the detailed and scrupulous interpretation of animalistic scenes and individual characters, depicting them in still lifes, hunting, and nature, and comprehending the essence of material life, its laws and specific expression in art. The article reveals the principle of “admiring”, which is within the area of perception and interpretation of this art. There are considered the so-called “Kunstkammer” drawing, floral still lifes, scenes with animal images, which are characterized by the artist’s rapturous contemplation of natural realities and their careful depiction. On the one hand, this process was due to the interest in the knowledge of the natural world, and on the other hand, it contributed to the composition of genres, especially animalism in its specific features. The first artists (M.S. Merian, J.F. Grooth, K.F. Knappe, J.E. Grimmel, A. Dobryakov), mainly among foreign masters, continued the line of the natural world cognition, emphasizing the curious and characteristic moments in its manifestations. They clearly demonstrate a philosophical view of the natural world order, full of sensuality and material delight. The article formulates the idea of importance of the early stage in the development of Russian animalism for the subsequent development of the genre.
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48

Borrong, Robert Patannang. "Etika Animalitas." GEMA TEOLOGIKA: Jurnal Teologi Kontekstual dan Filsafat Keilahian 4, no. 2 (October 16, 2019): 229. http://dx.doi.org/10.21460/gema.2019.42.444.

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Abstract:
Why animal ethics? The importance of animal ethics for the Indonesian public is to respond to the extinction threat of some animal species in Indonesia, like Tiger in Sumatera, Orang Utan in Kalimantan, Anoa in Sulawesi, and Cendrawasih in Papua. The way humans consume animals is often cruel, causing pain and suffering on the part of the animals. Such an attitude indicates the lack of moral standing in animal sphere. Philosophically and theologically, animal has sentience and intrinsic values which with humans have to recognise as the moral standard for animal.Using the theological-ethical concept that human being was created in the image of God, which means that they are not only endowed with senses but also the intellect to make them moral standing creature, this article points to the capacity as well as responsibility of humans to the environment, specifically to the animal world (animalities). As such, animals have to be regarded as having moral standing in the context of human beings’moral attitude and treat. Animals have to be respected and loved morally because they have sense, sentience and intrinsic value. Animals have feeling of pleasure and suffering which with human beings must honor and make as a moral standard. Like human beings, animals have the right to enjoy contentment and to be protected as the good creatures created by God. Although consuming animals can be considered part of natural order and natural recycle, animals have the right to enjoy liberation and prosperity during they are living, and to be avoided from suffering. In this sense, life and death must be accepted in balance. As a conclusion, in relating to animals, humans should demonstrate the virtues of respect, love, justice, and restrained attitudes. Animal ethics, thus, concerns with the sustainability of the peace and welfare of the whole creation on the planet earth.
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49

Dana, Kathleen Osgood, and Eeva Kilpi. "Animalia." World Literature Today 62, no. 4 (1988): 695. http://dx.doi.org/10.2307/40144700.

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50

Camus, Audrey. "Animalia." Voix et Images 45, no. 1 (2019): 111. http://dx.doi.org/10.7202/1069000ar.

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