Gray Steiner Quotes
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Darwin argues for the genesis of human language from rudimentary animal communication, thus echoing Herder’s belief that human speech has its origin in the imitation of natural sounds. Darwin “cannot doubt that language owes its origin to the imitation and modifications of various natural sounds, the voices of other animals, and man’s own instinctive cries, aided by signs and gestures.”
Sayfa 191
We derive from nature herself the impulse to love those to whom we have given birth.
Sayfa 90 - Aristotle and The Stoics | “oikeiosis”
Schopenhauer’s starting point in describing experience is embodied perception. “Our own body ... is the starting point for each of us in the perception of the world. ... The body is for us the immediate object, in other words, that representation that forms the starting-point of the subject’s knowledge."
Sayfa 185
ahlakın gerçek temeline karşı somut merhamet
Against Kant, who appeals to abstract rational principle, Schopenhauer appeals to concrete compassion as the true basis of morality. The core of moral obligation “is the everyday phenomenon of compassion, of the immediate participation, independent of all ulterior considerations, primarily in the sufering of another, and thus in the prevention or elimination of it; for all satisfaction and all well-being and happiness consists in this.
Sayfa 187
The French have already discovered that the blackness of the skin is no reason why a human being should be abandoned without redress to the caprice of a tormenter. It may come one day to be recognized, that the number of the legs, the villosiy of the skin, or the termination of the os sacrum, are reasons equally insufficient for abandoning a sensitive being to the same fate. What else is it that should trace the insuperable line?
Is it the faculy of reason, or, perhaps, the faculy of discourse? But a full-grown horse or dog is beyond comparison a more rational, as well as a more conversable animal, than an infant of a day, or a week, or even a month, old. But suppose the case were otherwise, what would it avail? the question is not, Can they reason? nor, Can they talk? but, Can they sufer?
Sayfa 163 - Jeremy Bentham
Cognitive Ethology and the Task of Rethinking the Moral Status of Animals
Savage-Rumbaugh has been working with apes for decades and has shown that “they can learn words spontaneously and efficiently, and they can use them referentially for things not present ... they can learn words from one another ... they can learn to use words to coordinate their joint activities and to tell one another things not otherwise known ... they can come to announce their intended actions and they are spontaneous and not necessarily subject to imitation in their signs."
Sayfa 240
...we owe animals “not mercy but justice.”
Sayfa 188
Herder’s account of the genesis of language shares Condillac’s and Rousseau’s bias against Cartesian dualism.
Sayfa 181 - Human beings are not metaphysically distinct from the rest of creation, nor is language absolutely unique to human beings.
The Apex of Medieval Anthropocentrism:
The terms of this dominion are clear in Aquinas: From a purely rational standpoint “it matters not how man behaves to animals, because God has subjected all things to man’s power.
Sayfa 130 - The Status of Animals in Medieval Christianity
This idealization of naturalness has implications for our relationship to animals. Rousseau links the advent of war and practices such as hunting and fishing to the increase of human population and the resulting need for industry. “As the human race spread, difficulties multiplied along with men. ... Along the sea shores and the river banks they invented the hook and line and became fishermen and eaters of fish. In the forests, they made bows and arrows, and became hunters and warriors; in cold countries, they clothed themselves with the skins of beasts that they had slain.”
Sayfa 179 - konu seçmek benim için çok zor oluyor; felsefe bu, yok yok biyoloji, hayır antropoloji odakta, yoksa bilimi karıştırmadan sadece doğa mı desem..