By Rod Preece
Western conceptions of objectivity and individuality have led to a readier appreciation of the price of the animals and nature than has been famous. This provocative e-book takes factor with the preferred view that the Western cultural culture, not like japanese and Aboriginal traditions, has inspired attitudes of domination and exploitation in the direction of nature, relatively animals. Preece argues that the Western culture has a lot to commend it, and that descriptions of Aboriginal and Oriental orientations have usually been misleadingly rosy, simplified and codified based on present stylish thoughts. Animals and Nature is the results of six years' in depth examine into comparative faith, literature, philosophy, anthropology, mythology and animal welfare technology.
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Additional info for Animals and Nature: Cultural Myths, Cultural Realities
Two nineteenth-century books carry precisely that title - one by John Frank Newton in the early years of the century, and one by Adolf Just toward its end. Two French fiction versions of the theme were especially popular. Fenelon's Telemaque of 1699 immediately went into more than twenty editions. 31 Perhaps the best known variants on the topic are Daniel Defoe's Robinson Crusoe (1719) and Rousseau's Discourse on the Origin and Foundation of Inequality among Men (1755). A careful reading of Rousseau will, however, as Arthur O.
While it was the Spanish missionary Bartolome de las Casas who represented the interests of the mistreated and maligned American Indians before the Spanish crown, and who described their culture sympathetically in some detail in his writings, it was humanist historians such as Gonzalo Fernandez de Oviedo and Peter Martyr (1) who described them in the most fulsome yet unilateral terms, following the initial (and rather less unilateral) idealization of the "noble savage" by Christopher Columbus himself.
O, be wiser, Thou! " A respect far less ambivalent than that of Stevenson even for the demeaned ass may be readily found. " And it was the donkey he chose as his representative of non-human fellow creatures. "13 With a similar compassion to Sterne, Samuel Taylor Coleridge addresses the "poor little foal of an oppressed race" culminating in "I hail thee Brother" ("To a Young Ass," 1794). Coleridge acknowledges our kinship with one of the least esteemed of our fellow mammals. There is, of course, also the prejudicial view in the Western tradition that served only to demean the animal image.