Books on the topic 'Compassion for other living beings'
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1
Living with other beings: A virtue-oriented approach to the ethics of species protection. Zürich: Lit, 2013.
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Applied "Jainism": Two papers : outlining how the Jaina view of reality helps to make decisions that will result in increased peacefulness, happiness and love for ourselves, as well as for other living beings. 2nd ed. [Nashville, TN]: OMNI PublishXpress, 2003.
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3
ross, annie. Pots and Other Living Beings. Talonbooks, Limited, 2019.
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Tamayo, Evangeline, and Napoleon Tamayo. Stories That Teach Living Values: Conviction, Faith, Compassion and Other Living Values from Stories in the Bible. Independently Published, 2017.
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Welch, Sharon. After the Protests are Heard. NYU Press, 2019. http://dx.doi.org/10.18574/nyu/9781479883646.001.0001.
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We are in a struggle for the very soul of democracy, and all that we hold dear - interdependence, reason, compassion, respect for all human beings, and stewardship of the natural world that sustains us,– is under direct, unabashed assault. This book is meant for those who are concerned about dangers to our democracy, and to our social health as a nation. It is for those who desire to work for social justice, and to respond to essential protests by enacting progressive change. The stories offered in this book provide examples of the critical work being done to create generative interdependence: a community that fully values diversity and connection, that nurtures creativity and scientific rigor, and that embodies responsibility for others and the freedom to find new and better ways of living out, and creating, expansive human communities of connection, respect and cooperation. In this book, we will explore the worlds of social enterprise, impact investing, and other attempts to create economic systems that are environmentally sound and economically just. And we will study the way in which universities and colleges are educating students to be critical participants in creating a truly just and sustainable social order. In each of these instances, activists are working from positions of power to transform institutional practices and structures to foster justice and equality. Their work, “after the protests are heard,” aims at actually enacting social change once injustices are brought to light.
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Nachtomy, Ohad. Leibniz’s View of Living Beings. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780190490447.003.0009.
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Leibniz’s theory of organic emboîtement is well known, but seldom analyzed in detail. The model of embodiment Leibniz deploys is not a material one, not the kind of physical emboîtement that we find exemplified in Russian dolls, which are physically encapsulated one within the other, or the view of living things as subtle machines advanced by Descartes. This paper will examine several models of embodiment: physical, logical, expressive/representative, as well as a model of functional organization. I will conclude that the latter captures most adequately the Leibnizian view of a living being as a nested individual and the kind of embodiment it involves. What makes all these nested individuals components of a single individual is that they all follow one dominant program of action which may be seen as composed of many subprograms. But they all serve a single end (telos) that informs the developmental program of an individual.
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Keenleyside, Heather. Animals and Other People: Literary Forms and Living Beings in the Long Eighteenth Century. University of Pennsylvania Press, 2016.
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Animals and Other People: Literary Forms and Living Beings in the Long Eighteenth Century. University of Pennsylvania Press, 2016.
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9
Newmark, Amy, and Angela Timashenka Geiger. Chicken Soup for the Soul : Living with Alzheimer's and Other Dementias: 101 Stories of Caregiving, Coping, and Compassion. Chicken Soup for the Soul Publishing, LLC, 2014.
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Chicken Soup for the Soul -- Living with Alzheimer's and Other Forms of Dementia: 101 Stories of Caregiving, Coping, and Compassion. Chicken Soup for the Soul Publishing, LLC, 2014.
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Copland, Alexander. Existence of Other Worlds, Peopled with Living and Intelligent Beings, Deduced from the Nature of the Universe. HardPress, 2020.
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Copland, Alexander. The Existence Of Other Worlds, Peopled With Living And Intelligent Beings, Deduced From The Nature Of The Universe. Kessinger Publishing, LLC, 2007.
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Copland, Alexander. The Existence Of Other Worlds, Peopled With Living And Intelligent Beings, Deduced From The Nature Of The Universe. Kessinger Publishing, LLC, 2007.
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Hardin, Garrett. Living within Limits. Oxford University Press, 1993. http://dx.doi.org/10.1093/oso/9780195078114.001.0001.
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We fail to mandate economic sanity, writes Garrett Hardin, "because our brains are addled by...compassion." With such startling assertions, Hardin has cut a swathe through the field of ecology for decades, winning a reputation as a fearless and original thinker. A prominent biologist, ecological philosopher, and keen student of human population control, Hardin now offers the finest summation of his work to date, with an eloquent argument for accepting the limits of the earth's resources--and the hard choices we must make to live within them. In Living Within Limits, Hardin focuses on the neglected problem of overpopulation, making a forceful case for dramatically changing the way we live in and manage our world. Our world itself, he writes, is in the dilemma of the lifeboat: it can only hold a certain number of people before it sinks--not everyone can be saved. The old idea of progress and limitless growth misses the point that the earth (and each part of it) has a limited carrying capacity; sentimentality should not cloud our ability to take necessary steps to limit population. But Hardin refutes the notion that goodwill and voluntary restraints will be enough. Instead, nations where population is growing must suffer the consequences alone. Too often, he writes, we operate on the faulty principle of shared costs matched with private profits. In Hardin's famous essay, "The Tragedy of the Commons," he showed how a village common pasture suffers from overgrazing because each villager puts as many cattle on it as possible--since the costs of grazing are shared by everyone, but the profits go to the individual. The metaphor applies to global ecology, he argues, making a powerful case for closed borders and an end to immigration from poor nations to rich ones. "The production of human beings is the result of very localized human actions; corrective action must be local....Globalizing the 'population problem' would only ensure that it would never be solved." Hardin does not shrink from the startling implications of his argument, as he criticizes the shipment of food to overpopulated regions and asserts that coercion in population control is inevitable. But he also proposes a free flow of information across boundaries, to allow each state to help itself. "The time-honored practice of pollute and move on is no longer acceptable," Hardin tells us. We now fill the globe, and we have no where else to go. In this powerful book, one of our leading ecological philosophers points out the hard choices we must make--and the solutions we have been afraid to consider.
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Marshall, Colin. The Hardest Cases. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198809685.003.0010.
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This chapter considers three groups of cases that seem to threaten the connection between being in touch and paradigmatic moral goodness. It is argued that, more carefully considered, an appeal to being in touch produces an intuitively acceptable answer in each case. The first group of cases are those in which a compassionate agent encounters a flawed agent such as a sadist, where one might worry that compassion would then amplify or expand those flaws. The second group of cases involve issues where compassion seems insufficient for general moral goodness, or even points in the wrong direction—such as a case in which an agent might compassionately plug other beings into Robert Nozick’s experience machine to make them happy. The third group of cases concerns whether the epistemic importance of compassion is undermined by the possibility of being in touch with other things such as mere objects.
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Moller, David Wendell. Exploring the Experiences of Mr. J. W. Green. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199760145.003.0004.
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Inattentive care and lack of compassion exacerbated the Whites’ suffering, leading to unconscionable indignity for both in the nursing home. Ken and Virble White were a part of the ongoing fabric of our society, that portion which includes the working poor. We know that individuals like them are subject to worse health outcomes. They possess inadequate resources to make the health system work in their favor or even on balance with the rest of the population. Their medical decision-making takes place in a context of inadequate patient–physician communication, low health literacy, lack of access to social services, and other factors that undermine optimal care. These factors are present in different ways throughout the life experience of disempowered patients every day in clinics, hospitals, and assisted-living facilities throughout the nation.
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Wood, David. Reoccupy Earth. Fordham University Press, 2019. http://dx.doi.org/10.5422/fordham/9780823283545.001.0001.
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Habit rules our lives. And yet climate change and the catastrophic future it portends, makes it clear that we cannot go on like this. Our habits are integral to narratives of the good life, to social norms and expectations, as well as to economic reality. Such shared shapes are vital. Yet while many of our individual habits seem perfectly reasonable, when aggregated together they spell disaster. Beyond consumerism, other forms of life and patterns of dwelling are clearly possible. But how can we get there from here? This book shows how an approach to philosophy attuned to our ecological existence can suspend the taken-for-granted and open up alternative forms of earthly dwelling. Sharing the earth, as we do, raises fundamental questions. Deconstruction exposes all manner of exclusion, violence to the other, and silent subordination. Phenomenology and Whitehead's process philosophy offer further resources for an ecological imagination. The book plots experiential pathways that disrupt our habitual existence and challenge our everyday complacency. It shows how living responsibly with the earth means affirming the ways in which we are vulnerable, receptive, and dependent, and the need for solidarity all round. If we take seriously values like truth, justice, and compassion we must be willing to contemplate that the threat we pose to the earth might demand our own species' demise. Yet we have the capacity to live responsibly. In an unfashionable but spirited defense of an enlightened anthropocentrism, the book argues that to deserve the privileges of Reason we must demonstrably deploy it through collective sustainable agency. Only in this way can we reinhabit the earth.
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Gupta, Gopal K. Māyā in the Bhāgavata Purāṇa. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198856993.001.0001.
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The idea of māyā pervades Indian philosophy: it is complex, multivalent, and foundational, with its oldest referents found in the Ṛg -veda. This book explores māyā’s rich conceptual history, and then focuses on the highly developed theology of māyā found in the Sanskrit Bhāgavata Purāṇa, one of the most important Hindu sacred texts. Gopal K. Gupta examines māyā’s role in the Bhāgavata’s narratives, paying special attention to māyā’s relationship with other key concepts in the text, such as human suffering (duḥkha), devotion (bhakti), and divine play (līlā). In the Bhāgavata, māyā is often identified as the divine feminine, and her scope and influence are far-reaching—māyā is the world and the means by which God creates the world, she is the power that deludes living beings and ensorcells them in the phenomenal world, and she is the facilitator of God’s play, paradoxically revealing him to his devotees by concealing his majesty. While Vedānta philosophy typically sees māyā as a negative force, the Bhāgavata affirms that māyā also has a positive role, for in both the conditioned and liberated states, māyā is meant to ultimately draw living beings toward Kṛṣṇa and intensify their love for him.
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Kamtekar, Rachana. Plato's Moral Psychology. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198798446.001.0001.
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Plato’s Moral Psychology is concerned with Plato’s account of the soul insofar as it bears on our living well or badly, virtuously or viciously. The core of Plato’s moral psychology is his account of human motivation, and PMP argues that throughout the dialogues Plato maintains that human beings have a natural desire for our own good, and that actions and conditions contrary to this desire are involuntary (from which follows the ‘Socratic paradox’ that wrongdoing is involuntary). Our natural desire for our own good may be manifested in different ways: by our pursuit of what we calculate is best, but also by our pursuit of pleasant or fine things—pursuits which Plato assigns to distinct parts of the soul, sometimes treating these soul-parts as homuncular sub-agents to facilitate psychic management, and other times providing a natural teleological account for them. Thus PMP develops a very different interpretation of Plato’s moral psychology from the mainstream interpretation, according to which Plato first proposes that human beings only do what we believe to be the best of the things we can do (‘Socratic intellectualism’) and then in the middle dialogues rejects this in favour of the view that the soul is divided into parts with good-dependent and good-independent motivations (‘the divided soul’). PMP arrives at its different interpretation through the methodology of reading dialogues with a close eye to the dialectical dependence of what the main speaker says on the precise intellectual problem set up between himself and his interlocutors.
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Cooper, David E., and Sarah E. Robinson-Bertoni. Dialogue. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190456023.003.0007.
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This chapter brings Daoism into conversation with Islam on the topics of animals, gardens, and stewardship. Despite major differences—Islam is theistic and Daoism is not; Islam defines specific moral rules and Daoism less so—the two share areas of affinity in a number of themes relating to the environment: that the world manifests balance or harmony, and humans have an obligation to maintain or restore that harmony, especially in treatment of animals. The chapter lights on a revised concept of stewardship as a useful, helpfully paradoxical concept: it effectively places human beings both within the living world of nature and in a role of “special responsibility” for other-than-human lives and living systems.
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Cooper, David E. Daoism, Natural Life, and Human Flourishing. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190456023.003.0005.
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The chapter begins with a discussion of Daoist virtues that lead to human flourishing and the Daoist conception of how a life goes well, what it shows about, and implies for, people’s relationship to the natural world of plants, animals, and environment. Humans are not distinct from these other life forms; rather, they are all “living beings” composed of qi (vital energy or life force). Qualities such as ziran (spontaneity or naturalness) lead to a relationship with animals characterized by care and nurture. According to the chapter, Daoists are more likely to be “responsible gardeners, farmers, and foresters” than “eco-warriors.” Nevertheless, the environmental ethic inspired by this tradition shows promise for creating real change in the world.
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Bara, Bruno G. Cognitive Pragmatics. Edited by Yan Huang. Oxford University Press, 2016. http://dx.doi.org/10.1093/oxfordhb/9780199697960.013.14.
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Cognitive pragmatics focuses on the mental states and, to some extent, the mental correlates of the participants of a conversation. The analysis of the mental processes of human communication is based on three fundamental concepts: cooperation, sharedness, and communicative intention. All of the three were originally proposed by Grice in 1975, though each has since been refined by other scholars. The cooperative nature of communication is justified by the evolutionary perspective through which the cooperative reasoning underlying a conversation is explained. Sharedness accounts for the possibility of comprehending non-standard communication such as deceit, irony, and figurative language. Finally, communicative intention presents the unique characteristic of recursion, which is, according to most scientists, a specific trademark of humans among all living beings.
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Figdor, Carrie. Pieces of Mind. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198809524.001.0001.
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Many people accept that chimpanzees, dolphins, and some other animals can think and feel. But these cases are just the tip of a growing iceberg. If biologists are right, fruit flies and plants make decisions, worms and honeybees can be trained, bacteria communicate linguistically, and neurons have preferences. Just how far does cognition go? This book is the first to critically consider this question from the perspective of the entire range of new ascriptions of psychological capacities throughout biology. It is also the first to consider the role of mathematical models and other quantitative forms of evidence in prompting and supporting the new ascriptions. It defends a default literal interpretation of psychological terms across biological domains. It also considers the implications of the literal view for efforts to explain the mind’s place in nature and for traditional ways of distinguishing the superior moral status of humans relative to other living beings.
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Herring, Emily. The Genotype/Phenotype Distinction. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780190490447.003.0017.
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In the eighteenth and nineteenth centuries, before Wilhelm Johannsen first distinguished between the hidden hereditary makeup of organisms (the genotype) and its macroscopic manifestations (the phenotype), theories postulating invisible internal particles meant to account for the external appearance of living organisms were devised. These were not just attempts at solving the problems of inheritance and generation, but also a way of addressing the intimate nature of the bodies of living beings. The problem of embodiment was—for naturalists such as Buffon, Darwin, and Weismann—the problem of understanding how the macroscopic level could be explained by the activity of the microscopic particular level. By the time Johannsen had coined the term “gene” in 1909 this problem had shifted into working out how organisms’ visible characters could explain the workings of the particles hidden within. This Reflection retraces the transition from one conception of embodiment to the other.
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Rohman, Carrie. Afterword. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190604400.003.0007.
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The afterword reiterates it is time to risk a border-crossing in our view of art and see it as part of our shared affective becoming-excessive, as a fundamentally non-cognitive zone of self-othering that all animals engage, not just human animals. Art connects us profoundly to other creatures. The aesthetic capacity is animal; it doesn’t just approach animals or hold them in its purview. And if this is the case, then we can anticipate wholly new ways of viewing, inhabiting, and understanding artistic practices. The transporting power of art, the becoming-intense of aesthetics, the felt vibrations of aesthetic forces, and the taste for certain affect-circulating performances all have their “ancestral” lineage in animals’ aesthetic engagements. Bioaesthetics thus reminds us that the world of art includes hordes of other creatural actors and living assemblages—and that these beings have always been artistic.
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Peltola, Rea, Anni Jääskeläinen, and Katariina Harjunpää, eds. Kieli ja eläin: Vuorovaikutusta ja kielioppia monilajisissa yhteisöissä. SKS Finnish Literature Society, 2021. http://dx.doi.org/10.21435/skst.1474.
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Language and interaction in human-animal communities This collection of articles sheds light on the role of human language in interspecies interaction. The book shows that language is not necessarily what separates us from other creatures. It can also be seen as yet another dimension of human existence that is deeply rooted in our shared history and everyday life with other living beings. This volume contains six individual research articles, two short reviews, an opening introduction to the themes of the book, and an extensive, theoretical closing chapter. The studies draw on methodologies and theoretical approaches including conversation analysis and a cognitive, usage-based approach to grammatical constructions. The book further explores the interfaces of linguistics, biosemiotics, and posthumanism. The studies show how linguistic and interactional approaches can contribute to our understanding of how human and non-human animals communicate with each other during embodied activities, how human language users make sense of interspecies encounters in speaking to or about animals, and how human language is thereby impregnated by the presence of other species. The individual research articles study, e.g., interaction with co-present animals, dialectal cow calls, parliamentary speeches, narratives of nature observation, and historical laws.
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Frühholz, Sascha, and Pascal Belin, eds. The Oxford Handbook of Voice Perception. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780198743187.001.0001.
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The past decades have seen an explosion of research into the psychological, cognitive, neural, biological, and technical mechanisms of voice perception. These mechanisms refer to the general ability to extract information from voices expressed by other living beings or by technical systems. Voice perception research is now a lively area of research, which is studied from many different perspectives ranging from basic research on the acoustic analysis of vocalizations and the neural and cognitive mechanisms, to comparative research across ages, species, and cultures, up to applied research in the field of machine-based generation and decoding of voices, telecommunication, psychiatry, and neurology. This handbook provides a comprehensive and authoritative overview on all the major research fields related to voice perception, in an accessible form, for a broad readership of students, scholars, and researchers. The handbook is divided into seven major parts, each of which deals with a central perspective on voice perception, including what makes the voice special compared to other acoustic signals, the evolutionary and ontogenetic conditions of voice perception, the social cues extracted from voice signals, the machine-based recognition of voices, and the clinical disorders that affect voice perception.
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Fox, Richard. More Than Words. Cornell University Press, 2018. http://dx.doi.org/10.7591/cornell/9781501725340.001.0001.
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Grounded in extensive ethnographic and archival research on the Indonesian island of Bali, More Than Words challenges conventional understandings of textuality and writing as they pertain to the religious traditions of Southeast Asia. Through a nuanced study of Balinese script as employed in rites of healing, sorcery and self-defence, this book explores the aims and desires embodied in the production and use of palm-leaf manuscripts, amulets and other inscribed objects. Balinese often attribute both life and independent volition to manuscripts and copperplate inscriptions, presenting them with elaborate offerings. Commonly addressed with personal honorifics, these script-bearing objects may become partners with humans and other sentient beings in relations of exchange and mutual obligation. The question is how such practices of ‘the living letter’ may be related to more recently emergent conceptions of writing—which take Balinese letters to be a symbol of cultural heritage, and a neutral medium for the transmission of textual meaning. One of the book’s central aims is to theorize the coexistence of these seemingly contradictory sensibilities, with an eye to its wider significance for the history and practice of religion in Southeast Asia and beyond.
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Kalof, Linda, ed. The Oxford Handbook of Animal Studies. Oxford University Press, 2014. http://dx.doi.org/10.1093/oxfordhb/9780199927142.001.0001.
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Animal studies is an interdisciplinary field that captures one of the most important topics in contemporary society: how can humans rethink and reconfigure their relationships with other animals? This “animal question” is the focus of The Oxford Handbook of Animal Studies. In the last few decades, animal studies has flourished, with the widespread recognition of (1) the commodification of animals in a wide variety of human contexts, such as the use of animals as food, labor, and objects of spectacle and science; (2) the degradation of the natural world and a staggering loss of animal habitat and species extinction; and (3) the increasing need to coexist with other animals in urban, rural, and natural contexts. These themes are mapped into five major categories, reflected in the titles of the five parts that structure this volume: “Animals in the Landscape of Law, Politics, and Public Policy”; “Animal Intentionality, Agency, and Reflexive Thinking”; “Animals as Objects in Science, Food, Spectacle, and Sport”; “Animals in Cultural Representations”; and “Animals in Ecosystems.” Each category is explicated with specially commissioned chapters written by international scholars from diverse backgrounds, including philosophy, law, history, English, art, sociology, geography, archaeology, environmental studies, cultural studies, and animal advocacy. The thirty chapters of the handbook investigate issues and concepts central to understanding our current relationship with other animals and the potential for coexistence in an ecological community of living beings.
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Proudfoot, Diane, and B. Jack Copeland. Artificial Intelligence. Edited by Eric Margolis, Richard Samuels, and Stephen P. Stich. Oxford University Press, 2012. http://dx.doi.org/10.1093/oxfordhb/9780195309799.013.0007.
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In this article the central philosophical issues concerning human-level artificial intelligence (AI) are presented. AI largely changed direction in the 1980s and 1990s, concentrating on building domain-specific systems and on sub-goals such as self-organization, self-repair, and reliability. Computer scientists aimed to construct intelligence amplifiers for human beings, rather than imitation humans. Turing based his test on a computer-imitates-human game, describing three versions of this game in 1948, 1950, and 1952. The famous version appears in a 1950 article inMind, ‘Computing Machinery and Intelligence’ (Turing 1950). The interpretation of Turing's test is that it provides an operational definition of intelligence (or thinking) in machines, in terms of behavior. ‘Intelligent Machinery’ sets out the thesis that whether an entity is intelligent is determined in part by our responses to the entity's behavior. Wittgenstein frequently employed the idea of a human being acting like a reliable machine. A ‘living reading-machine’ is a human being or other creature that is given written signs, for example Chinese characters, arithmetical symbols, logical symbols, or musical notation, and who produces text spoken aloud, solutions to arithmetical problems, and proofs of logical theorems. Wittgenstein mentions that an entity that manipulates symbols genuinely reads only if he or she has a particular history, involving learning and training, and participates in a social environment that includes normative constraints and further uses of the symbols.