Current teleology in Western biology, philosophy, and theology draws on resources from four main Western philosophers. (1) Plato’s ’Timaeus’, (2) Aristotle’s ’Physics’, (3) Kant’s ’Critique of Judgment’, (4) Hegel’s ’Philosophy of Nature’. Teleological themes persist, in different ways, in contemporary discussions; I consider two lines of criticism of traditional teleology -- by Richard Dawkins and Stephen Jay Gould -- and one line that continues traditional teleology in an updated way -- by Holmes Rolston, III. (edited).

The writings of Joseph Henry Woodger (1894–1981) are often taken to exemplify everything that was wrongheaded, misguided, and just plain wrong with early twentieth-century philosophy of biology. Over the years, commentators have said of Woodger: (a) that he was a fervent logical empiricist who tried to impose the explanatory gold standards of physics onto biology, (b) that his philosophical work was completely disconnected from biological science, (c) that he possessed no scientific or philosophical credentials, and (d) that his work was (...) disparaged – if not altogether ignored – by the biologists and philosophers of his era. In this paper, we provide the first systematic examination of Woodger’s oeuvre, and use it to demonstrate that the four preceding claims are false. We argue that Woodger’s ideas have exerted an important influence on biology and philosophy, and submit that the current consensus on his legacy stems from a highly selective reading of his works. By rehabilitating Woodger, we hope to show that there is no good reason to continue to disregard the numerous contributions to the philosophy of biology produced in the decades prior to the professionalization of the discipline. (shrink)

Examples of child-animal interactions from a year-long ethnographic study of preschoolers are examined in terms of their basic nonverbal processes and features. The contingency of interactions, the nonhuman animal's body, its patterns of arousal, and the history of child-animal interactions played important roles in determining the course of interactions. Also, the children flexibly accommodated their interactive capacities to the differences in these features which the animals presented. Corresponding to these observable features of interaction, we argue that children respond to variations (...) in animals' agency, coherence, affectivity, and continuity. Recent research shows infants also respond to these dimensions in interactants. The implications are that for the young child, animals are social others that present intrinsically engaging degrees of discrepancy from human social others; and that the child's sense of self takes shape in the available interspecies community. Interacting with animals may be more primary than human-centered factors in the child's experience and developing understanding of self and animal other. Implications for the theories of social development are discussed. (shrink)

This paper focuses on the links between Jakob von Uexküll’s theoretical biology and Adolf Portmann’s conception of organic life. Its main purpose is to show that Uexküll and Portmann not only share a view of the living being as an autonomous and holistically organized entity, but also base this view on the seminal idea of the subjectivity of the organism. In other words, the respective holistic principles securing the autonomy of the living being—the Bauplan, for Uexküll; the Innerlichkeit, for Portmann—share (...) an essentially subjective character. Such principles, indeed, express themselves in a centrally directed and formative way; moreover, in organisms endowed with a central nervous system, they also extend their influence on the overt behavioral sphere and on the organism’s capacity to give meaning to the surrounding reality. The conclusion of the article will show how, though starting from this common background, the two authors develop divergent positions on the issue of the anthropological difference. If Portmann emphasizes the special status of the relationship between the human animal and the world, Uexküll tends to see a substantial continuity in the biosemiotic processes through which human and non-human animals constitute their species-specific worlds of experience. (shrink)

We recount the process by which Plessner’s Levels was rendered into English, noting special difficulties of the task. We then discuss particular words and word groupings, the adequate translation of which required special care. Finally, we consider an example of the kind of collaborative procedure employed and the difficulties faced along the way.

In the interwar period, biologists employed a diverse set of holistic approaches that were connected to different research methodologies. Against this background, this article explores attempts in the 1920s and 1930s to negotiate quantitative and qualitative methods in the field of neurophysiology. It focuses on the work of two scientists on different sides of the Atlantic: the Dutch animal psychologist and physiologist Frederik J.J. Buytendijk and the American neuropsychologist Karl S. Lashley, specifically analyzing their critical correspondence, 1929–1932, on the problems (...) surrounding the term _intelligence._ It discusses the inexplicable anomalies in neurophysiology as well as the reliability of quantitative and qualitative methods. While in his laboratory work Lashley adhered to a strictly analytic approach, Buytendijk tried to combine quantitative methods with phenomenological and hermeneutical approaches. The starting point of their discussion is Lashley’s monograph on _Brain Mechanisms and Intelligence_ (1929) and the rat experiments discussed therein. Buytendijk questioned the viability of the maze-learning method and the use of statistics to test intelligence in animals; he reproduced Lashley’s experiments and then confronted Lashley with his critical findings. In addition to elucidating this exchange, this paper will, more generally, shed light on the nature of the disagreements and shared assumptions prevalent among interwar neurophysiologists. In turn, it contributes to historiographical debates on localization and functionalism and the discrepancy between analytic (quantitative) and interpretative (qualitative) approaches. (shrink)

The category of ‘organism’ has an ambiguous status: is it scientific or is it philosophical? Or, if one looks at it from within the relatively recent field or sub-field of philosophy of biology, is it a central, or at least legitimate category therein, or should it be dispensed with? In any case, it has long served as a kind of scientific “bolstering” for a philosophical train of argument which seeks to refute the “mechanistic” or “reductionist” trend, which has been perceived (...) as dominant since the 17th century, whether in the case of Stahlian animism, Leibnizian monadology, the neo-vitalism of Hans Driesch, or, lastly, of the “phenomenology of organic life” in the 20th century, with authors such as Kurt Goldstein, Maurice Merleau-Ponty, and Georges Canguilhem. In this paper I try to reconstruct some of the main interpretive ‘stages’ or ‘layers’ of the concept of organism in order to critically evaluate it. How might ‘organism’ be a useful concept if one rules out the excesses of ‘organismic’ biology and metaphysics? Varieties of instrumentalism and what I call the ‘projective’ concept of organism are appealing, but perhaps ultimately unsatisfying. (shrink)

For many people, laypeople as well as animal scientists and philosophers, animal welfare involves animal feelings. Scientifically, however, animal feelings are problematic. In the concluding remarks of a conference about the welfare of domestic animals in 1994, for example, two questions for further research were proposed: (1) What is the nature of feelings? and (2) Why is it not possible to measure the occurrence of feelings in animals directly? This book intends to give a philosophical and scientific-theoretical answer to both (...) questions. The two questions are transformed into the following: (1) How can we conceptualize animal experiences such as feelings or emotions in a philosophically and theoretically sound way? and (2) Which method is appropriate to gain knowledge of animal experiences?These questions are answered first by examining two ethological animal welfare theories, namely that of Wiepkema and Toates and that of Dawkins. These theories have animal feelings of welfare as their subject matter. My conclusion after examining these welfare theories is that they do not conceptualize and obtain scientific knowledge of animal feelings at all. These theories only study animal behaviour and physical aspects of animals and assume that these aspects refer to animal feelings of welfare. Because they are applications of animal ethology, these theories stick to the natural-scientific method of research. The use of this method leads to two different conceptualizations of animal welfare feelings. The theory developed by Wiepkema and Toates conceives of animal feelings as unobservable, internal causes of animal behaviour. In Dakwins' theory, seen as a logical-behaviouristic theory, "animal feelings" are names for particular forms of law-governed animal behaviour. My comment on both theories is that animal experiences are solely theoretical concepts or designations. These ethologists simply assume rather than demonstrate that particular animal behaviour is caused by or associated with animal experiences.Wiepkema, Toates and Dawkins also acknowledge this. In order to say that animal behaviour refers to subjective animal feelings, they use the argument from analogy that states that because there are similarities between human and vertebrate animal behaviour and (neuro)physiological processes, it is plausible that animals have similar experiences as humans. However, like most animal welfare scientists, they correctly say that this is an unscientific argument. My final conclusion is that it is impossible to infer subjective animal experiences from objectively studied, physical and behavioural phenomena.This conclusion is in line with the main thesis of philosophical hermeneutics. This thesis states that subjects cannot be studied as such in a natural-scientific way because the concept of 'subject' demands a different, non-objectivating method of knowledge. Philosophical hermeneneutics can perhaps answer the question of a proper concept for subjective animal experience, although animals are not the explicit subject matter of this discipline.Two founding fathers of 20th Century hermeneutics, namely Dilthey and Gadamer, are studied concerning the concepts of 'subject' and 'experience'. My conclusion is that the subject-philosophy of these two philosophers is primarily a philosophy for human subjects, thereby more or less excluding the possibility for animal subjectivity. Since Gadamer does not consider animals linguistic beings, he seems to exclude animal experience. However, he opens up the way to a philosophy about animal experiences as bodily experiences. Dilthey, in his later writings, follows the same line of reasoning as Gadamer emphasizing the common, cultural-historical meaning of experiences and their expression and understanding, which is typically human. In his early writings, however, Dilthey underlines the individual, subjective aspects of experiences in humans and higher animals. Although he later does not reject this psychological foundation of experience, he simply fails to ask: what about animal experience? thereby evading the question of how we as cultural and historical humans can understand non-cultural and non-historical animal experience. The line of reasoning these two philosophers have in common is that they say: if animals have experiences, then these experiences must be similar to human experiences. Actually, their subject-philosophy is a philosophy of human subjectivity which can hardly cover animal experiences.Rather than trying to find a philosophical concept of human experience that can cover animal experience, a third possibility between human experience and the absence of experience is looked for. The philosophies of the phenomenologists Merleau-Ponty and Plessner which emphasize the bodily character of human and animal experience offer this possibility.Merleau-Ponty's philosophical phenomenology seems to promise a conceptualization of bodily animal experiences. The conclusion of his analysis of human perceptions is that not the linguistic but the bodily way of human being is the foundation of human perceptions and experiences. He sees the human body as ambiguous: both physical and conscious (i.e., experiencing) and he assumes this philosophical analysis adequate to cover animal relationships with their environment. Inspired by the difference that Merleau-Ponty makes between the bodily comprehension of humans and the hermeneutic understanding of person, I propose the concept of the impersonal meaning of animal experience as an alternative of the personal, cultural and historical character of human experience.Because Merleau-Ponty repeatedly says that all living beings are intertwinings of physical body and consciousness, he seems to say that plants and micro-organisms are also experiencing beings, thereby making no distinction between animals and other non-human organisms.Plessner offers the required specification. He asserts that human as well as animal relationships to their environment are mediated by a self. To him, the human relationship to the environment is mediated by language, personality, culture and history. What Plessner calls a "double human self" - namely a bodily bound self and a reflective "I" - is the foundation of this relationship. He further states that human personality, culture and history give form to bodily experiences. Animals, by contrast, cannot distance themselves from their own body and bodily-bound self. Animals do not have the capacity of reflective, linguistic, personal or cultural-historical experience; they have only bodily and environmentally tied, here-and-now experiences. Thereby, Plessner provides an elaborated, philosophical concept of animal experience that is not similar to the concept of human experience.Buytendijk, who worked as an animal psychologist around the middle of this century, can be seen as applying Plessner's concept of bodily and environmentally tied animal experience to research. He fully adopted Plessner's philosophy of animals and humans and in his own animal experiments and in discussions of those performed by others, he adopts the view that animal behaviour is an expression of their experiences which are bound to the present Umwelt and bodily possibilities of the animals involved.When comparing the method that Buytendijk used with the hermeneutical and phenomenological method of understanding human experiences, one can see that:Unlike the meaning of human experiences, the meaning of animal experiences is not personal within a cultural-historical context. This is a vital, impersonal meaning that is bound to momentary bodily perceptions and actions in the present Umwelt.We can understand this meaning within a species-specific context.This species-specific context is not given beforehand as a standard for interpreting animal behaviour. We attain knowledge of this context by interpreting the meaning of expressions of particular animals of a species under various circumstances.Because animals, contrary to humans, are not open to others, we cannot share with them our knowledge of the meaning of their experiences.The conclusion of these comparisons is that our interpretation of the meaning of animal expressions always remains, conceptually and methodically, our human interpretation. Whether our interpretations of the meaning of animal expressions are more or less adequate depends on whether they meet the usual standards of hermeneutical understanding: coherence between interpretations and accordance with biological knowledge of the animals involved.Finally, two contemporary animal welfare debates are discussed. The first (a conference about welfare of domestic animals in 1994) is a philosophical and theoretical debate about the concept of animal welfare and the method for measuring it. The two main issues at that conference were: are feelings a fundamental aspect of animal welfare? and how can we measure animal welfare? The second question turned out to be the most important. Some participants said that feelings, although important, should not belong to the scientific concept of animal welfare because they cannot be measured; physical indicators of welfare are sufficient for speaking of welfare. Other participants held that we can indirectly know feelings by measuring physical and behavioural indicators. However, most of these indicators are the same as those used by animal welfare scientists who claim that they measure only the physical aspects of animal welfare, irrespective of associated animal feelings. Animal welfare scientists who stress feelings of welfare simply add that these observations refer to the animals' feelings of poor welfare. One participant of the conference argued that physical indicators of animal welfare cannot be used as indicators of feelings of welfare too; these feelings have to be demonstrated independently of physical indicators of welfare.In the second debate about welfare of farm mink, the validity of the argument that feelings have to be demonstrated independently has been exemplified. The question in this debate was whether some particular behaviour of farm mink, called "stereotypic behaviour", counted as expressions of poor welfare. All participants in this debate tried to demonstrate or contest this by means of natural-scientific experiments. A critical reading of this debate demonstrates that scientists only agree upon the designs and results of such experiments if they also agree upon the interpretation of the meaning of the animals' behaviour. Almost all the conclusions from experiments regarding mink's welfare can be contested from the point of view of another interpretation of the mink's behaviour. This debate shows the primacy of the interpretation of animal behaviour as an expression of experiences over results of natural- scientific experiments. This primacy requires an explicit method for interpreting animal behaviour in order to reach an agreement about various interpretations. The type of research into welfare of farm mink as used by one of the participants in this debate is considered as containing elements of such an interpretative method. Contrary to her own intention, the researcher does not see the mink's behaviour only as a causal effect of fulfilled or unfulfilled needs, but primarily as meaningful behaviour. By carefully looking at and comparing the form of the behaviour of farm mink and wild mink, she tries to interpret their behaviour. The aim of these interpretations is not to look into the animals' heads in order to see experiences as causes of animal behaviours. I state that the aim is to attain a coherence between the assumed meanings of various animal behaviours. This coherence provides us with a background for natural-scientific explanations of these behaviours, experimental results and other physical data.At the end of this book, the four principles of animal welfare research as an integration of interpretative and natural-scientific research are evaluated:In order to study animal welfare as subjective experience, a view is needed that conceptually and methodically maintains animal welfare as subjective experience. Saying that animal welfare is not only physical but primarily a matter of feelings, requires something other than physical measurements of welfare. The debate about farm mink shows that scientists studying animal welfare from a natural-scientific angle already take this view, albeit implicitly. The method developed above can make the interpretation of animal behaviour a matter on which ethologists and other animal scientists can attain an argumentative consensus.Although the concept of animal welfare is about what matters to the animal, the animal's point of view should be abandoned as the criterion of knowledge of animal experiences of welfare. Animals are not able to agree upon interpretations of their behaviour. Hence, these interpretations always remain human interpretations.The species-specificity of animal behaviour cannot function as the criterion of animal welfare. Whether a particular animal behaviour is species-specific or not depends on one's interpretations of various behaviours of animals of a certain species.Interpretations of animal behaviour as indications of good or poor animal welfare should not be in contradiction with natural-scientific research data that also refer to good or poor welfare. They should be brought into coherence with each other. Natural science studies the physical aspect and interpretative science the expressive aspect. These two types of research are not independent of each other; they both rely upon background knowledge regarding what counts as good or poor animal welfare. In some cases the results of both types of research can contradict and challenge each other. I argue that one cannot say beforehand which of these views is correct; this can only be decided upon by trying to attain a new consensus about interpretative and natural-scientific assessments of the animals' welfare. (shrink)

O artigo se propõe elaborar uma exegese do livro O Aberto: o Homem e o Animal, de Giorgio Agamben, de maneira a expor o argumento central da obra bem como situar o autor na Filosofia Política contemporânea. Para Agamben, o aberto não se situa unicamente numa analítica fenomenológico-existencial do ser: politicamente, o lugar privilegiado de movimentação desse conceito situa-se especificamente na biofilosofia dos graus do orgânico. A definição desses graus torna-se cada vez mais imprecisa à medida em que se propõe (...) distinguir o limite entre o que é o animal e o que é o humano. A inovação de Agamben na abordagem dessa questão, portanto, está no modo como ele politiza o tema do aberto e o situa numa zona estratégica entre a zoologia e as políticas do homem. A entificação do tema, o aberto, não é para o autor um índice de conspurcação cientificista; é, antes, um índice de incessante politização, isto é, realocação conceitual, modulação disciplinar e institucionalização jurídica. Agamben não quer apenas uma ciência da política, mas também uma política da ciência, entendendo a ciência como lugar soberano de mobilização, manipulação e controle dos corpos. Numa palavra, a ciência, especificamente, a biofilosofia e as ciências do homem, são legisladoras da decisão pública acerca do que é homem. E quem decide o que é o homem, decide ex ante, qual política e qual moral deve dispor sobre a ordem pública. (shrink)

Canguilhem is known to have regretted, with some pathos, that Life no longer serves as an orienting question in our scientific activity. He also frequently insisted on a kind of uniqueness of organisms and/or living bodies – their inherent normativity, their value-production and overall their inherent difference from mere machines. In addition, Canguilhem acknowledged a major debt to the German neurologist-theoretician Kurt Goldstein, author most famously of The Structure of the Organism in 1934; along with Merleau-Ponty, Canguilhem was the main (...) figure who introduced the work of Goldstein and his ‘phenomenology of embodiment’ into France. In this paper I inquire if we should view Canguilhem and Goldstein as ‘biochauvinists’, that is, as thinkers who consider that there is something inherently unique about biological entities as such, and if so, of what sort. (shrink)