Search results for '*Animal Ethology' (try it on Scholar)

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  1. Marc Bekoff (1997). Deep Ethology, Animal Rights, and the Great Ape/Animal Project: Resisting Speciesism and Expanding the Community of Equals. [REVIEW] Journal of Agricultural and Environmental Ethics 10 (3):269-296.
    In this essay I argue that the evolutionary and comparative study of nonhuman animal (hereafter animal) cognition in a wide range of taxa by cognitive ethologists can readily inform discussions about animal protection and animal rights. However, while it is clear that there is a link between animal cognitive abilities and animal pain and suffering, I agree with Jeremy Bentham who claimed long ago the real question does not deal with whether individuals can think or reason but rather with whether (...)
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  2. Marc Bekoff (2006). Animal Passions and Beastly Virtues: Cognitive Ethology as the Unifying Science for Understanding the Subjective, Emotional, Empathic, and Moral Lives of Animals. Zygon 41 (1):71-104.
  3.  93
    Colin Allen & Marc Bekoff (1995). Cognitive Ethology and the Intentionality of Animal Behavior. Mind and Language 10 (4):313-328.
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  4. Colin Allen & Marc Bekoff (2007). Animal Minds, Cognitive Ethology, and Ethics. Journal of Ethics 11 (3):299-317.
    Our goal in this paper is to provide enough of an account of the origins of cognitive ethology and the controversy surrounding it to help ethicists to gauge for themselves how to balance skepticism and credulity about animal minds when communicating with scientists. We believe that ethicists’ arguments would benefit from better understanding of the historical roots of ongoing controversies. It is not appropriate to treat some widely reported results in animal cognition as if their interpretations are a matter (...)
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  5. J. van Rooijen (1981). Are Feelings Adaptations? The Basis of Modern Applied Animal Ethology. Applied Animal Ethoilogy 7:187-89.
     
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  6.  21
    G. Thines & R. Zayan (1975). F. J. J. Buytendijk's Contribution to Animal Behaviour: Animal Psychology or Ethology? Acta Biotheoretica 24 (3-4):86-99.
    F. J. J.Buytendijk died on October 21st 1974 at the age of 87. His important contribution to the study of animal behaviour is analyzed here in relation to the historical development of animal psychology and ethology. The detailed study of his scientific production suggests, according to the authors, that some important findings, although largely not paid attention to in present-day literature, are akin to the conceptual and methodological evolution of comparative ethology.
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  7.  1
    Roberto Marchesini (2016). Philosophical Ethology and Animal Subjectivity. Angelaki 21 (1):237-252.
    Philosophical ethology draws heavily upon the methods and findings of ethological traditions but must be a properly philosophical undertaking that reframes them in terms of critical and speculative questions about animal mind and animal subjectivity. Both traditional ethology and later cognitive ethology failed to call into question the dualistic Cartesian ontological paradigm that introduced and justified an unbridgeable divide between human and nonhuman animals. Following the implications of Darwinian evolution and immanentist ontological philosophy, philosophical ethology presents (...)
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  8.  2
    Michael W. Fox (1986). Laboratory Animal Husbandry: Ethology, Welfare, and Experimental Variables. State University of New York Press.
    The laboratory animal environment: room for concern.
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  9.  13
    David A. H. Wilson (2002). Animal Psychology and Ethology in Britain and the Emergence of Professional Concern for the Concept of Ethical Cost. Studies in History and Philosophy of Science Part C 33 (2):235-262.
    It has been argued that if an animal is psychologically like us, there may be more scientific reason to experiment upon it, but less moral justification to do so. Some scientists deny the existence of this dilemma, claiming that although there are scientifically valuable similarities between humans and animals that make experimentation worthwhile, humans are at the same time unique and fundamentally different. This latter response is, ironically, typical of pre-Darwinian beliefs in the relationship between human and non-human animals. Another (...)
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  10.  5
    Bruce MacLennan (2002). Synthetic Ethology: A New Tool for Investigating Animal Cognition. In Marc Bekoff, Colin Allen & Gordon M. Burghardt (eds.), The Cognitive Animal: Empirical and Theoretical Perspectives on Animal Cognition. MIT Press 151--156.
  11. H. A. (2002). Animal Psychology and Ethology in Britain and the Emergence of Professional Concern for the Concept of Ethical Cost. Studies in History and Philosophy of Science Part C 33 (2):235-262.
    It has been argued that if an animal is psychologically like us, there may be more scientific reason to experiment upon it, but less moral justification to do so. Some scientists deny the existence of this dilemma, claiming that although there are scientifically valuable similarities between humans and animals that make experimentation worthwhile, humans are at the same time unique and fundamentally different. This latter response is, ironically, typical of pre-Darwinian beliefs in the relationship between human and non-human animals. Another (...)
     
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  12. Marc Bekoffis, Bob Bermond, Lynda Birke, Bernice Bovenkerk, Baruch A. Brody & Jeffrey Burkhardt (2008). RSPCA. Jonathan Balcombe has Been Associate Director for Education in the Animal Research Issues Section of the Humane Society of the United States Since 1993. He has Degrees From York University and Carleton University, Toronto, and a Doctoral Degree in Ethology From the University of Tennessee. [REVIEW] In Susan J. Armstrong & Richard George Botzler (eds.), The Animal Ethics Reader. Routledge
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  13.  4
    Colin Allen & Marc Bekoff (2007). Animal Minds, Cognitive Ethology, and Ethics. Journal of Ethics 11 (3):299-317.
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  14.  13
    D. A. H. Wilson (2003). Animal Psychology and Ethology in Britain and the Emergence of Professional Concern for the Concept of Ethical Cost [Studies in History and Philosophy of Biological and Biomedical Sciences, 33C/2 (2002), 235–261]. [REVIEW] Studies in History and Philosophy of Science Part C 34 (1):201-.
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  15. H. A. (2003). Animal Psychology and Ethology in Britain and the Emergence of Professional Concern for the Concept of Ethical Cost [Studies in History and Philosophy of Biological and Biomedical Sciences, 33c/2 (2002), 235-261]. [REVIEW] Studies in History and Philosophy of Science Part C 34 (1):201-201.
     
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  16. P. P. G. Bateson & P. H. Klopfer (1991). Perspectives in Ethology, Volume 9: Human Understanding and Animal Awareness. Plenum Press.
  17. Philip Howard Gray (1968). The Early Animal Behaviorists: Prolegomenon to Ethology. Isis 59 (4):372-383.
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  18. William Robinson (1998). Animal Cognition: Theory and Evidence: Review of Species of Mind: The Philosophy and Biology of Cognitive Ethology by Colin Allen and Marc Bekoff. [REVIEW] Psyche 4.
     
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  19. David A. H. Wilson (2002). Animal Psychology and Ethology in Britain and the Emergence of Professional Concern for the Concept of Ethical Cost. Studies in History and Philosophy of Science Part C: Studies in History and Philosophy of Biological and Biomedical Sciences 33 (2):235-262.
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  20. D. A. H. Wilson (2003). Animal Psychology and Ethology in Britain and the Emergence of Professional Concern for the Concept of Ethical Cost [Studies in History and Philosophy of Biological and Biomedical Sciences, 33C/2 , 235–261]. [REVIEW] Studies in History and Philosophy of Science Part C: Studies in History and Philosophy of Biological and Biomedical Sciences 34 (1):201.
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  21.  23
    Daniel C. Dennett (1983). Intentional Systems in Cognitive Ethology: The 'Panglossian Paradigm' Defended. Behavioral and Brain Sciences 6 (3):343-90.
    Ethologists and others studying animal behavior in a spirit are in need of a descriptive language and method that are neither anachronistically bound by behaviorist scruples nor prematurely committed to particular Just such an interim descriptive method can be found in intentional system theory. The use of intentional system theory is illustrated with the case of the apparently communicative behavior of vervet monkeys. A way of using the theory to generate data - including usable, testable data - is sketched. The (...)
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  22.  46
    Joshua M. Moritz (2014). Animal Suffering, Evolution, and the Origins of Evil: Toward a “Free Creatures” Defense. Zygon 49 (2):348-380.
    Does an affirmation of theistic evolution make the task of theodicy impossible? In this article, I will review a number of ancient and contemporary responses to the problem of evil as it concerns animal suffering and suggest a possible way forward which employs the ancient Jewish insight that evil—as resistance to God's will that results in suffering and alienation from God's purposes—precedes the arrival of human beings and already has a firm foothold in the nonhuman animal world long before humans (...)
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  23.  8
    Marion Thomas (2005). Are Animals Just Noisy Machines?: Louis Boutan and the Co-Invention of Animal and Child Psychology in the French Third Republic. [REVIEW] Journal of the History of Biology 38 (3):425 - 460.
    Historians of science have only just begun to sample the wealth of different approaches to the study of animal behavior undertaken in the twentieth century. To date, more attention has been given to Lorenzian ethology and American behaviorism than to other work and traditions, but different approaches are equally worthy of the historian's attention, reflecting not only the broader range of questions that could be asked about animal behavior and the "animal mind" but also the different contexts in which (...)
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  24.  1
    Jes Harfeld (2011). Philosophical Ethology: On the Extents of What It Is to Be a Pig. Society and Animals 19 (1):83-101.
    Answers to the question, “What is a farm animal?” often revolve around genetics, physical attributes, and the animals’ functions in agricultural production. The essential and defining characteristics of farm animals transcend these limited models, however, and require an answer that avoids reductionism and encompasses a de-atomizing point of view. Such an answer should promote recognition of animals as beings with extensive mental and social capabilities that outline the extent of each individual animal’s existence and—at the same time—define the animals as (...)
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  25.  7
    Timo Maran (2010). Why Was Thomas A. Sebeok Not a Cognitive Ethologist? From “Animal Mind” to “Semiotic Self”. Biosemiotics 3 (3):315-329.
    In the current debates about zoosemiotics its relations with the neighbouring disciplines are a relevant topic. The present article aims to analyse the complex relations between zoosemiotics and cognitive ethology with special attention to their establishers: Thomas A. Sebeok and Donald R. Griffin. It is argued that zoosemiotics and cognitive ethology have common roots in comparative studies of animal communication in the early 1960s. For supporting this claim Sebeok’s works are analysed, the classical and philosophical periods of his (...)
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  26. Donald R. Griffin (2001). Animal Minds: Beyond Cognition to Consciousness. University of Chicago Press.
    Finally, in four chapters greatly expanded for this edition, Griffin considers the latest scientific research on animal consciousness, pro and con, and...
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  27. Donald R. Griffin & G. B. Speck (2004). New Evidence of Animal Consciousness. Animal Cognition 7 (1):5-18.
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  28.  42
    William S. Helton (2005). Animal Expertise, Conscious or Not. Animal Cognition 8 (2):67-74.
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  29.  97
    Bjorn H. Merker (2005). The Liabilities of Mobility: A Selection Pressure for the Transition to Consciousness in Animal Evolution. Consciousness and Cognition 14 (1):89-114.
    The issue of the biological origin of consciousness is linked to that of its function. One source of evidence in this regard is the contrast between the types of information that are and are not included within its compass. Consciousness presents us with a stable arena for our actions—the world—but excludes awareness of the multiple sensory and sensorimotor transformations through which the image of that world is extracted from the confounding influence of self-produced motion of multiple receptor arrays mounted on (...)
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  30. Ruud van den Bos (2000). General Organizational Principles of the Brain as Key to the Study of Animal Consciousness. Psyche 6 (5).
    In this paper a framework to study consciousness in animals is proposed which is based on a hierarchical organizational feedback model of the central nervous system, the separation of a given mental state into two components, i.e. an invariant part, and a variant part, which are separately related to the organization of the central nervous system, i.e. 'a neural network' and 'momentary active connections within the neural network determined by in- and output of this neural network' respectively, and phylogeny based (...)
     
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  31.  7
    Dale Jamieson & Marc Bekoff (1992). On Aims and Methods of Cognitive Ethology. Philosophy of Science Association 1992:110-124.
    In 1963 Niko Tinbergen published a paper, "On Aims and Methods of Ethology," dedicated to his friend Konrad Lorenz. Here Tinbergen defines ethology as "the biological study of behavior," and seeks to demonstrate "the close affinity between Ethology and the rest of Biology." Tinbergen identifies four major areas of ethology: causation, survival value, evolution, and ontogeny. Our goal is to attempt for cognitive ethology what Tinbergen succeeded in doing for ethology: to clarify its aims (...)
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  32.  7
    Donald R. Griffin (1978). Prospects for a Cognitive Ethology. Behavioral and Brain Sciences 1 (4):527.
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  33. Colin Allen (2006). Ethics and the Science of Animal Minds. Theoretical Medicine and Bioethics 27 (4):375-394.
    Ethicists have commonly appealed to science to bolster their arguments for elevating the moral status of nonhuman animals. I describe a framework within which I take many ethicists to be making such appeals. I focus on an apparent gap in this framework between those properties of animals that are part of the scientific consensus, and those to which ethicists typically appeal in their arguments. I will describe two different ways of diminishing the appearance of the gap, and argue that both (...)
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  34. Bernd Heinrich (2002). Raven Consciousness. In Marc Bekoff, Colin Allen & Gordon M. Burghardt (eds.), The Cognitive Animal: Empirical and Theoretical Perspectives on Animal Cognition. MIT Press 47-52.
     
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  35.  33
    Gary J. Purpura Jr (2006). In Search of Human Uniqueness. Philosophical Psychology 19 (4):443 – 461.
    Typically in the philosophical literature, kinds of minds are differentiated by the range of cognitive tasks animals accomplish as opposed to the means by which they accomplish the tasks. Drawing on progress in cognitive ethology (the study of animal cognition), I argue that such an approach provides bad directions for uncovering the mark of the human mind. If the goal is to determine what makes the human mind unique, philosophers should focus on the means by which animals interact with (...)
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  36. D. B. Edelman, Bernard J. Baars & Anil K. Seth (2005). Identifying Hallmarks of Consciousness in Non-Mammalian Species. Consciousness and Cognition 14 (1):169-87.
    Most early studies of consciousness have focused on human subjects. This is understandable, given that humans are capable of reporting accurately the events they experience through language or by way of other kinds of voluntary response. As researchers turn their attention to other animals, “accurate report” methodologies become increasingly difficult to apply. Alternative strategies for amassing evidence for consciousness in non-human species include searching for evolutionary homologies in anatomical substrates and measurement of physiological correlates of conscious states. In addition, creative (...)
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  37.  33
    Paul Katsafanas (forthcoming). The Emergence of the Drive Concept and the Collapse of the Animal/Human Divide. In Peter Adamson & G. Fay Edwards (eds.), Oxford Philosophical Concepts: Animals.
    In the late eighteenth and early nineteenth centuries, philosophers including Kant and Hegel draw a sharp distinction between the human and the animal. The human is self-conscious, the animal is not; the human has moral worth, the animal does not. By the mid to late nineteenth century, these claims are widely rejected. As scientific and philosophical work on the cognitive and motivational capacities of animals increases in sophistication, many philosophers become suspicious of the idea that there is any divide between (...)
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  38. Anil K. Seth, Bernard J. Baars & D. B. Edelman (2005). Criteria for Consciousness in Humans and Other Mammals. Consciousness and Cognition 14 (1):119-39.
    The standard behavioral index for human consciousness is the ability to report events with accuracy. While this method is routinely used for scientific and medical applications in humans, it is not easy to generalize to other species. Brain evidence may lend itself more easily to comparative testing. Human consciousness involves widespread, relatively fast low-amplitude interactions in the thalamocortical core of the brain, driven by current tasks and conditions. These features have also been found in other mammals, which suggests that consciousness (...)
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  39. Andrew McAninch, Grant Goodrich & Colin Allen (2009). Animal Communication and Neo-Expressivism. In Robert W. Lurz (ed.), The Philosophy of Animal Minds. Cambridge University Press 128--144.
    One of the earliest issues in cognitive ethology concerned the meaning of animal signals. In the 1970s and 1980s this debate was most active with respect to the question of whether animal alarm calls convey information about the emotional states of animals or whether they “refer” directly to predators in the environment (Seyfarth, Cheney, & Marler 1980; see Radick 2007 for a historical account), but other areas, such as vocalizations about food and social contact, were also widely discussed. In (...)
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  40. Bernard J. Baars (2005). Subjective Experience is Probably Not Limited to Humans: The Evidence From Neurobiology and Behavior. Consciousness and Cognition 14 (1):7-21.
    In humans, conscious perception and cognition depends upon the thalamocortical complex, which supports perception, explicit cognition, memory, language, planning, and strategic control. When parts of the T-C system are damaged or stimulated, corresponding effects are found on conscious contents and state, as assessed by reliable reports. In contrast, large regions like cerebellum and basal ganglia can be damaged without affecting conscious cognition directly. Functional brain recordings also show robust activity differences in cortex between experimentally matched conscious and unconscious events. This (...)
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  41.  20
    Ralph J. Greenspan & Bernard J. Baars (2005). Consciousness Eclipsed: Jacques Loeb, Ivan P. Pavlov, and the Rise of Reductionistic Biology After 1900. Consciousness and Cognition 14 (1):219-230.
    The life sciences in the 20th century were guided to a large extent by a reductionist program seeking to explain biological phenomena in terms of physics and chemistry. Two scientists who figured prominently in the establishment and dissemination of this program were Jacques Loeb in biology and Ivan P. Pavlov in psychological behaviorism. While neither succeeded in accounting for higher mental functions in physical-chemical terms, both adopted positions that reduced the problem of consciousness to the level of reflexes and associations. (...)
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  42.  16
    J. Bennett (1991). How Is Cognitive Ethology Possible. In C. Ristau (ed.), Cognitive Ethology. The Minds of Other Animals. Lawrence Erlbaum Associates, Publishers 35-49.
    Cognitive ethology cannot be done well unless its proximate philosophical underpinnings are got straight; this paper tries to help with that. Cognitive attributions are essentially explanatory—if they did not explain behavior, there would be no justification for them—but it doesn’t follow that they explain by providing causes for events that don’t have physical causes. To understand how mentalistic attributions do work, we need to focus on the quartet: sensory input, belief, desire, and behavioral output. We also need to be (...)
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  43.  10
    Robert R. Hampton & Benjamin M. Hampstead (2006). Spontaneous Behavior of a Rhesus Monkey (Macaca Mulatta) During Memory Tests Suggests Memory Awareness. Behavioural Processes 72 (2):184-189.
  44.  50
    Jaak Panksepp (2005). Toward a Science of Ultimate Concern. Consciousness and Cognition 14 (1):22-29.
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    Simine Vazire & Richard W. Robins (2004). Beyond the Justification Hypothesis: A Broader Theory of the Evolution of Self-Consciousness. Journal of Clinical Psychology. Special Issue 1 (12):1271-1273.
  46. Kristin Andrews (2014). The Animal Mind: An Introduction to the Philosophy of Animal Cognition. Routledge.
    The study of animal cognition raises profound questions about the minds of animals and philosophy of mind itself. Aristotle argued that humans are the only animal to laugh, but in recent experiments rats have also been shown to laugh. In other experiments, dogs have been shown to respond appropriately to over two hundred words in human language. In this introduction to the philosophy of animal minds Kristin Andrews introduces and assesses the essential topics, problems and debates as they cut across (...)
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  47. Stephen J. Crowley & Colin Allen (2008). Animal Behavior. In Michael Ruse (ed.), The Oxford Handbook of Philosophy of Biology. Oxford University Press 327--348.
    Few areas of scientific investigation have spawned more alternative approaches than animal behavior: comparative psychology, ethology, behavioral ecology, sociobiology, behavioral endocrinology, behavioral neuroscience, neuroethology, behavioral genetics, cognitive ethology, developmental psychobiology---the list goes on. Add in the behavioral sciences focused on the human animal, and you can continue the list with ethnography, biological anthropology, political science, sociology, psychology (cognitive, social, developmental, evolutionary, etc.), and even that dismal science, economics. Clearly, no reasonable-length chapter can do justice to such a varied (...)
     
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  48.  12
    Gregory Radick (2005). Primate Language and the Playback Experiment, in 1890 and 1980. Journal of the History of Biology 38 (3):461-493.
    The playback experiment -- the playing back of recorded animal sounds to the animals in order to observe their responses -- has twice become central to celebrated researches on non-human primates. First, in the years around 1890, Richard Garner, an amateur scientist and evolutionary enthusiast, used the new wax cylinder phonograph to record and reproduce monkey utterances with the aim of translating them. Second, in the years around 1980, the ethologists Peter Marler, Robert Seyfarth, and Dorothy Cheney used tape recorders (...)
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  49.  37
    Brett Buchanan (2008). Onto-Ethologies: The Animal Environments of Uexküll, Heidegger, Merleau-Ponty, and Deleuze. State University of New York Press.
    Jakob von Uexküll's theories of life -- Biography and historical background -- Nature's conformity with plan -- Umweltforschung -- Biosemiotics -- Concluding remarks -- Marking a path into the environments of animals -- The essential approach to the organism -- Heidegger and the biologists -- Paths to the world -- Disruptive behavior : Heidegger and the captivated animal -- The worldless stone -- The poor animal -- For example, three bees and a lark -- Animal morphology -- A shocking wealth (...)
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  50.  7
    Matthew Chrulew (2014). The Philosophical Ethology of Dominique Lestel. Angelaki 19 (3):17-44.
    Central to the work of Dominique Lestel is a sustained critical engagement with the sciences of animal behaviour. He critiques the legacy of Cartesianism that sees animals as machines, at the same time as acknowledging the revolution in the understanding of animals that took place in twentieth-century ethology. Further, he offers his own methodological proposals for the future of ethology as a fully social science founded on shared existence and understanding. This profusion of new evidence and edifying approaches (...)
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