Why is American punishment so cruel? While in continental Europe great efforts are made to guarantee that prisoners are treated humanely, in America sentences have gotten longer and rehabilitation programs have fallen by the wayside. Western Europe attempts to prepare its criminals for life after prison, whereas many American prisons today leave their inhabitants reduced and debased. In the last quarter of a century, Europe has worked to ensure that the baser human inclination toward vengeance is not reflected by state (...) policy, yet America has shown a systemic drive toward ever increasing levels of harshness in its criminal policies. Why is America so short on mercy? In this deeply researched, comparative work, James Q. Whitman reaches back to the 17th and 18th centuries to trace how and why American and European practices came to diverge. Eschewing the usual historical imprisonment narratives, Whitman focuses instead on intriguing differences in the development of punishment in the age of Western democracy. European traditions of social hierarchy and state power, so consciously rejected by the American colonies, nevertheless supported a more merciful and dignified treatment of offenders. The hierarchical class system on the continent kept alive a tradition of less-degrading "high-status" punishments that eventually became applied across the board in Europe. The distinctly American, draconian regime, on the other hand, grows, Whitman argues, out of America's longstanding distrust of state power and its peculiar, broad-brush sense of egalitarianism. Low-status punishments were evenly meted out to all offenders, regardless of class or standing. America's unrelentingly harsh treatment of trangressors--this "equal opportunity degradation"-- is, in a very real sense, the dark side of the nation's much vaunted individualism. A sobering look at the growing rift between the United States and Europe, Harsh Justice exposes the deep cultural roots of America's degrading punishment practices. (shrink)

Why battles matter -- Accepting the wager of battle -- Laying just claim to the profits of war -- The monarchical monopolization of military violence -- Were there really rules? -- The death of pitched battle.

American criminal justice has undergone a sad odyssey over the last 175 years. In the early nineteenth_century, when Alexis de Tocqueville arrived to study American prisons, American criminal punishment was regarded as a model for the civilized world. Today, by contrast, America is widely regarded with horror. What happened? This Article focuses on some Tocquevillean themes. The roots of the harsh criminal punishment regime of the contemporary United States have to do with some of the aspects of "Democracy in America" (...) that Tocqueville found most entrancing. These include traditions of popular sovereignty, religious freedom and social equality. It may be painful for Americans to acknowledge the possibility that some of their most cherished ideals may have ugly consequences for criminal punishment, but they must do so. (shrink)

American criminal justice has undergone a sad odyssey over the last 175 years. In the early nineteenth_century, when Alexis de Tocqueville arrived to study American prisons, American criminal punishment was regarded as a model for the civilized world. Today, by contrast, America is widely regarded with horror. What happened? This Article focuses on some Tocquevillean themes. The roots of the harsh criminal punishment regime of the contemporary United States have to do with some of the aspects of "Democracy in America" (...) that Tocqueville found most entrancing. These include traditions of popular sovereignty, religious freedom and social equality. It may be painful for Americans to acknowledge the possibility that some of their most cherished ideals may have ugly consequences for criminal punishment, but they must do so. (shrink)

We live in an age of massive efforts to transplant Western institutions. Some of those efforts have involved the so-called "Washington Consensus"; some have involved International Human Rights; but all of them have brought the West to the rest of the world, and all of them reflect a kind of missionary drive. What are the historical sources of this legal missionizing? This Article argues that those sources long predate the twentieth century, and indeed long predate the colonial adventures that began (...) in the sixteenth century. Western law was already culturally predisposed to spread well before Iberian ships reached the Americas. In particular, Western law began, in antiquity, as city-state law, and only gradually penetrated the countryside. This colonization of the countryside by the cities took place partly under the influence of Christianity. It also reflected a centrally important event in the development of Western law: the great northward shift of the center of gravity of Western culture from the Mediterranean to trans-alpine Europe, which we can roughly date to 700-1000 C.E. The long, slow internal colonization of the countryside in the West set much of the pattern for the external colonization of the non-Western world that eventually commenced in the sixteenth century. (shrink)

In working his way through his complex conception of the relation of fiction and reality, [Henry] James thus found the unconscious moral dimension inextricably embedded within "realism" itself. In following the threads of realism back to consciousness itself, James invariably found there intertwined with its roots those aspects and elements that other theorists kept carefully separate. By exploring experience to its source, he found imagination. By following objective life from "out there" to conception, he found individual vision. By (...) following the seeming oneness of the passing show back to perception, he found infinite variation and multiplicity. By following the uncolored flux and flow of events to their embodiment in the fictional medium, he found coloration of personality. And by following the "felt life" back to the artist's "prime sensibility", James found there the "moral sense" and the "enveloping air of the artist's humanity"—that which gives "the last touch to the worth of a work." James E. Miller, Jr., professor of English at the University of Chicago, is the author of A Critical Guide to Leaves of Grass; Walt Whitman; F. Scott Fitzgerald: His Art and His Technique; J.D. Salinger; Theory of Fiction: Henry James; and numerous articles on American literature and education. He contributed "Catcher In and Out of History" to Critical Inquiry, Spring 1977. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Our Living SocietyJames CampbellIWhen I was working on my history of the early years of the American Philosophical Association (A Thoughtful Profession), I spent a great deal of time immersed in the unhappy genre of the presidential address. Three divisions, each with its own annual president, make for a lot of presidential addresses. One of the things that I learned from this effort was that these addresses can be (...) sorted quite easily into two types. The first reflects some philosophical interest of the individual president; the second considers the ongoing life of the association. My presidential address will be of the latter sort.I thought that I would speak with you today about the Society for the Advancement of American Philosophy (SAAP) as a living society. To do so means, of course, that I will be speaking about us. "We" are the members of SAAP—or better, we are SAAP. I will address my remarks primarily to the younger members of the audience: to those who cannot recall a time before SAAP existed. As our Society moves forward, and as the members of the founding generation inevitably pass on, there has been a natural change of focus. Our Society was established nearly forty years ago, at a time when the founders felt great alienation from the American Philosophical Association. The issues that brought them together in the early-1970s, however, are not the issues that we are facing at present. Our issues—your issues as the future of the Society—have fundamentally changed. It is no longer possible, if it ever really was, to define ourselves simply as "not them." We need to articulate, better than we have, not so much who we are as who we desire to become. While our pluralistic ways may no longer stick out in the broader philosophical profession, as Walt Whitman would in a Wall Street brokerage house, we [End Page 128] continue to feel isolation from much of what goes on in the profession. In many ways, SAAP's initial phase has been a tremendous success; but where does SAAP, where do we, go from here?III thought that I might also speak a bit about myself, not because my story is so special, but because it is a small piece of our collective past. Others of you may remember these times differently and may have taken away different lessons. If you will allow me, I will begin my story after I left the Army in 1969 and enrolled at Temple University in Philadelphia, where I had grown up. I was at that time a bit older, and more serious, than most of my fellow students. I enrolled as a philosophy major because, after a number of years entrapped within the military system of blind obedience to unquestioned authority, I wanted to find better justifications for my own, and for society's, practices. Philosophy appealed to me as the place where I might find the answers to my life questions.Unfortunately, philosophy in those days—at Temple and at most other American universities—was not the sort of field in which students found many answers to the questions that puzzled me. We learned a great deal about duck-rabbits and the uncertain location of someone named Brown; we wondered whether a person might know how to sex chickens, and how he or she might know; we explored the apparent menace of female impersonators' conventions for the inherited notion of truth. Overall, philosophy seemed to be a branch of epistemology, rather than vice versa. After several years of this sort of philosophical study, I managed to become very clever. I had a counter-example for any statement more daring than "hello," and I thought that I knew a great deal because I had learned how to avoid all consideration of context or history.Still, through my cleverness, I realized that something was not right. I was not developing answers for my puzzlements about life or the improvement of society. Since I was not doing what I wanted to do in philosophy, the fact that I was doing it quite well mattered little. As I look back now through the eyes... (shrink)

From beginning to end, the poem is literally made up of relations…[that] constitute a method of contemplation and criticism, a way of inviting the reader to think in terms of one thing in terms of another. Consider, for example, Odysseus' trip to Chryse in book 1, a passage I never read without surprise: in this tense and heavily charged world, in which everything seems to have been put into potentially violent contention, why are we given this slow and deliberate journey, (...) so heavily formulaic in texture? The answer is that this is a ritual of reconciliation, a kind of healing, which will receive its most ample performance at the great movement in book 24 when Achilles and Priam share their sorrows. A movement begins here that will run throughout the poem.It is by such an art of arrangement, by placing one thing against another, that Homer criticizes the world of book 1 with which he began; not, as we expect of a writer today, by elaborating competitive languages of motives and value but by ordering his materials into patterns of experience that teach the reader something different from anything the material itself seems to say.1 In a way the poem, as a whole thus has the form of argument; not, of course, argument in the ratiocinative sense of a thesis supported by propositions, from which it can be said to proceed by the rules of logic or the laws of probability, but argument as an activity of critical engagement, a definition of resources and a testing of limits, that results in the creation of a new position taken by the writer and offered to the reader. An argument goes on in the text, but its method is closer to that of music than debate.· 1. Cf. Cedric H. Whitman, Homer and the Heroic Tradition chap. 6, for another view of the ways that formula and image combine.James B. White is a professor in the law school, the college, and the committee on the ancient Mediterranean world at the University of Chicago. He is the author of The Legal Imagination, Constitutional Criminal Procedure, and a book on rhetoric and culture, from which the present article is drawn. (shrink)

“Postmodern” is an elusive concept that embraces a wide range of critical theories and attitudes. To borrow the assessment that the American poet Walt Whitman offered of himself, the concept is large and contains multitudes, various aspects of which often seem to be at odds with one another. Postmodern art likewise contains multitudes; indeed, it would seem that one of postmodern art's chief characteristics is the comfortable integration of apparently contradictory stimuli that, importantly, are sited less in the “work” (...) itself than in the eye/ear/mind of the beholder. Grounded on the idea that postmodern music is defined not by composers but by listeners, this essay challenges musicological writing that since the early 1990s has sought both to illuminate an ideology of postmodernism and to identify elements of a postmodernist style. In particular, it counters the much-repeated statement that the first, and perhaps quintessential, example of musical postmodernism is the eclectic yet thoroughly linear and discursive 1972 Third String Quartet of the late American composer George Rochberg; the essay suggests that, if a prototype of the postmodern in music must be named, a better candidate would be Rochberg's palimpsest-like 1965 Music for the Magic Theater. (shrink)

The Lilly Endowment Research Program in Christianity and Politics is an enviable form of energetic subsidy which implements an American concern for intellectual integrity much more realistically than the lipservice which older and more complacent nations commonly profess. It believes that Christian culture should be brought to bear in detail upon the actual problems of politics and social order and it devotes an annual series of public lectures to this high-minded aim. The published series is inaugurated in this exploratory essay (...) into the possible nature of Christian philosophy itself by a distinguished Harvard professor, the text being developed from his Walter Freeman Whitman Lectures and Lilly Foundation Lectures of 1958. Holding that our anxious century has lost confidence in the self-sufficiency of human reason to establish an evident and closed order in reality, he believes that men are now ready to contemplate the reality of a chastened reason open to the influence of religious ideals. And he claims that the very reception of the term, ‘Christian philosophy’ only recently into common usage is ‘the expression of a noteworthy gap in our intellectual history’. (shrink)

It is often argued that a shared culture, or at least shared cultural references or practices, can help to foster peace and prevent war. This essay examines in detail and criticizes one such argument, made by Patrick Leigh Fermor, in the context of his discussing an incident during World War II, when he and a captured German general found a form of agreement, a ground for peace between them, in their both knowing Horace's ode I.9 by heart in Latin. By (...) way of introducing the sixth and final installment of the Common Knowledge symposium “Peace by Other Means,” this essay proposes that Leigh Fermor's narrative be understood in terms of commerce, rather than consensus. It concludes by examining Ezra Pound's use of the word commerce in his poem “A Pact” to define his relationship with his “detested” and “pig-headed” poetic “father,” Walt Whitman. (shrink)

Whitman was not one to be troubled about the solution of the problem of knowledge in particular, much less in general, nor for that matter was Emerson. Their way was to postulate solutions to problems just before they encountered them. My point, however, is that Whitman, with Emerson, did encounter a problem, the Diltheyan solution to which has tempted philosophers of history into our own time. If quoting Dilthey as a gloss on Emerson I would seem to want (...) to involve Whitman in philosophical issues beyond his ken, then instead I would recall an earlier, quite fundamental statement of the mood, rather than one of the mode: "That which hath been is now; and that which is to be hath already been; and God requireth that which is past." The King James version of these words from Revelations 3:16 is perhaps clarified in the Revised Standard version: "That which is, already has been; that which is to be, already has been , and God seeks what has been driven away."Roy Harvey Pearce is a professor of American literature at the University of California, San Diego. He is the author of The Savages of America: A Study of the Indian and the American Mind; The Continuity of American Poetry; and Historicism Once More: Problems and Occasions for the American Scholar. (shrink)

In the end, works of art are the only media of complete and unhindered communication between man and man that can occur in a world full of gulfs and walls that limit community of experience. Occasionally, thoughtful people familiar with both Walt Whitman and philosophical pragmatism will remark on their affinity.1 Some have even argued, correctly, that Whitman influenced American pragmatism, especially the writings of William James and to a lesser extent John Dewey.2 For instance, Raphael C. (...) Allison (2002) insightfully remarks: “Just as for James, for Dewey it is the communicability of Whitman’s art that makes it significant.”3 He then cites some of the best passages in Dewey’s entire corpus to warrant his.. (shrink)

In American Poetic Materialism from Whitman to Stevens, Mark Noble examines writers who rethink the human in material terms. Do our experiences correlate to our material elements? Do visions of a common physical ground imply a common purpose? Noble proposes new readings of Walt Whitman, Ralph Waldo Emerson, William James, George Santayana and Wallace Stevens that explore a literary history wrestling with the consequences of its own materialism. At a moment when several new models of the relationship (...) between human experience and its physical ground circulate among critical theorists and philosophers of science, this book turns to poets who have long asked what our shared materiality can tell us about our prospects for new models of our material selves. (shrink)

Former Google advertising strategist, now Oxford-trained philosopher James Williams launches a plea to society and to the tech industry to help ensure that the technology we all carry with us every day does not distract us from pursuing our true goals in life. As information becomes ever more plentiful, the resource that is becoming more scarce is our attention. In this 'attention economy', we need to recognise the fundamental impacts of our new information environment on our lives in order (...) to take back control. Drawing on insights ranging from Diogenes to contemporary tech leaders, Williams's thoughtful and impassioned analysis is sure to provoke discussion and debate. Williams is the inaugural winner of the Nine Dots Prize, a new Prize for creative thinking that tackles contemporary social issues. This title is also available as Open Access. (shrink)

The intellectual relationship between Henry James and his father, who was a philosopher and theologian, proved to be an influential resource for the novelist. Andrew Taylor explores how James's writing responds to James Senior's epistemological, thematic and narrative concerns, and relocates these concerns in a more secularised and cosmopolitan cultural milieu. Taylor examines the nature of both men's engagement with autobiographical strategies, issues of gender reform, and the language of religion. He argues for a reading of Henry (...) James that is informed by an awareness of paternal inheritance. Taylor's study reveals the complex and at times antagonistic dialogue between the elder James and his peers, particularly Emerson and Whitman, in the vanguard of mid nineteenth-century American Romanticism. Through close readings of a wide range of novels and texts, he demonstrates how this dialogue anticipates James's own theories of fiction and selfhood. (shrink)

This is the first critical study of The Logic of Sense, Gilles Deleuze's most important work on language and ethics, as well as the main source of his vital philosophy of the event.James Williams explains the originality of Deleuze's work with careful definitions of all his innovative terms and a detailed description of the complex structure he constructs. This reading makes connections to his ground-breaking work on literature, to his critical but also progressive relation to the sciences, and to (...) his controversial denial of the priority of standard logics, human values and 'meaning' in thinking.This book will open new debates and develop current ones around Deleuze's work in philosophy, politics, literature, linguistics, cultural studies and sociology. (shrink)

The ancient philosophical school of Epicureanism tried to argue that death is "nothing to us." Were they right? James Warren provides a comprehensive study and articulation of the interlocking arguments against the fear of death found not only in the writings of Epicurus himself, but also in Lucretius' poem De rerum natura and in Philodemus' work De morte. These arguments are central to the Epicurean project of providing ataraxia (freedom from anxiety) and therefore central to an understanding of Epicureanism (...) as a whole. They also offer significant resources for modern discussions of the value of death--one which stands at the intersection of metaphysics and ethics. If death is the end of the subject, and the subject can not be benefited nor harmed after death, is it reasonable nevertheless to fear the ceasing-to-be? If the Epicureans are not right to claim that the dead can neither be benefited nor harmed, what alternative models might be offered for understanding the harm done by death and do these alternatives suffer from any further difficulties? The discussion involves consideration of both ethical and metaphysical topics since it requires analysis not only of the nature of a good life but also the nature of personal identity and time. A number of modern philosophers have offered criticisms or defences of the Epicureans' views. Warren explores and evaluates these in the light of a systematic and detailed study of the precise form and intention of the Epicureans' original arguments. Warren argues that the Epicureans also were interested in showing that mortality is not to be regretted and that premature death is not to be feared. Their arguments for these conclusions are to be found in their positive conception of the nature of a good and complete life, which divorce the completeness of a life as far as possible from considerations of its duration. Later chapters investigate the nature of a life lived without the fear of death and pose serious problems for the Epicureans being able to allow any concern for the post mortem future and being able to offer a positive reason for prolonging a life which is already complete in their terms. (shrink)

The Epicurean philosophical system has enjoyed much recent scrutiny, but the question of its philosophical ancestry remains largely neglected. It has often been thought that Epicurus owed only his physical theory of atomism to the fifth-century BC philosopher Democritus, but this study finds that there is much in his ethical thought which can be traced to Democritus. It also finds important influences on Epicurus in Democritus' fourth-century followers such as Anaxarchus and Pyrrho, and in Epicurus' disagreements with his own Democritean (...) teacher Nausiphanes. The result is not only a fascinating reconstruction of a lost tradition, but also an important contribution to the philosophical interpretation of Epicureanism, bearing especially on its ideal of tranquillity and on the relation of ethics to physics. (shrink)

Patients -- Clients -- Welfare assessment -- Clinical choices -- Achieving animal welfare goals -- Beyond the clinic.

Linguistic anthropologists have studied emotion in societies around the world for several decades. This article defines the discipline, introduces its general relevance to emotion theory, then presents five of the most important contributions linguistic anthropology has made to the study of emotion.

A revised, expanded and fully up-to-date critical introduction to Deleuze's most important work of philosophyBy critically analysing Deleuze's methods, principles and arguments, James Williams helps readers to engage with the revolutionary core of Deleuze's philosophy and take up positions for or against its most innovative and controversial ideas.

The reference of the postmodern task of thinking is Auschwitz, the abyss and discontinuity separating us from the world of our ancestors. As inhabitants of Planet Auschwitz our point of reference lacks all transcendental warrants; it is not a non-referable reference which constitutes the abyss we must enter, endure, and in which our intellectual and cultural tradition must be transformed. The private/public transformations which constitute the texts of this book attempt to depart from the dystopic individuality and public life resulting (...) from business-as-usual after Auschwitz. The three parts of the book are progressive reworkings of traditional metaphysics as adapted and modified by a modernism that refuses to grapple with its complicity. It is precisely that complicity which postmodern thinking takes up in its attempt to signify otherwise than the easy modernist translations and images of tradition. Thus it is a series of uneasy images imaging otherwise but never apart from modernity that take us away from complicity toward a transformed tradition. The uneasy images of this book are photogrammic combinations of photographs and texts, mutual supplements, pulling tradition through the Event against the persistent and murderous forces of contemporary idolatry and repression. (shrink)

The infant mortality rate in Liberia is 50 times higher than it is in Sweden, whilst a child born in Japan has a life expectancy at birth of more than double that of one born in Zambia. 1 And within countries, we see differences which are nearly as great. For example, if you were in the USA and travelled the short journey from the poorer parts of Washington to Montgomery County Maryland, you would find that ‘for each mile travelled life (...) expectancy rises about a year and a half. There is a twenty-year gap between poor blacks at one end of the journey and rich whites at the other’. (Marmot, 2004, p.2). There are two types of questions which it is important to ask about inequalities in health such as these. The first are social scientific questions about the extent of inequalities in health and the factors which are causally responsible for these inequalities. Examples of social scientific questions to ask might be: how do infant mortality rates in the UK differ according to social class? What is the difference in life expectancy between Japanese who emigrate to the US and those who remain in Japan? Why do civil servants in higher ranked jobs tend to live longer than civil servants in lower ranked jobs? The second type are normative questions about the reasons we have to care about inequalities in health. Important normative questions to answer are: which inequalities in health should we care about (all inequalities or merely some of them)? When is an inequality in health unjust? How should we weigh our concern for equality in health against other factors such as maximising the.. (shrink)

This article discusses some philosophical theories of causation and their application to several areas of science. Topics addressed include regularity, counterfactual, and causal process theories of causation; the causal interpretation of structural equation models and directed graphs; independence assumptions in causal reasoning; and the role of causal concepts in physics. In connection with this last topic, this article focuses on the relationship between causal asymmetries, the time-reversal invariance of most fundamental physical laws, and the significance of differences among varieties of (...) differential equations in causal interpretation. It concludes with some remarks about “grounding” special science causal generalizations in physics. (shrink)

Roughly half the essays in this collection engage directly with Augustine's theological animus and follow his thinking into self-division, perversity of will, grief, conversion, and the aspiration for transcendence.

This book presents a comprehensive, accessible survey of Western philosophy of music from Pythagoras to the present. Its narrative traces themes and schools through history, in a sequence of five chapters that survey the ancient, medieval, early modern, modern and contemporary periods. Its wide-ranging coverage includes medieval Islamic thinkers, Continental and analytic thinkers, and neglected female thinkers such as Vernon Lee (Violet Paget). All aspects of the philosophy of music are discussed, including music and the cosmos, music's value, music's relation (...) to the other arts, the problem of opera, the origins of musical genius, music's emotional impact, the moral effects of music, the ontology of musical works, and the relevance of music's historical context. The volume will be valuable for students and scholars in philosophy and musicology, and all who are interested in the ways in which philosophers throughout history have thought about music. (shrink)

When we talk about intellectual property, it is often implicitly assumed that we are talking about private intellectual property. However, private property and the idea of private ownership do not exhaust the possibilities for accounts of ownership and of property. There are other ways that ownership can operate, such as common property. A resource is common property if its use is ‘governed by rules whose point is to make them available for use by all or any members of the society.’.

This is the first modern, annotated and scholarly edition of Jean-Baptiste Du Bos’ _Critical Reflections on Poetry and Painting_, one of the seminal works of modern aesthetics in any language.

We are immersed within an odorous sea of chemical currents that we parse into individual odors with complex structures. Odors have been posited as determined by the structural relation between the molecules that compose the chemical compounds and their interactions with the receptor site. But, naturally occurring smells are parsed from gaseous odor plumes. To give a comprehensive account of the nature of odors the chemosciences must account for these large distributed entities as well. We offer a focused review of (...) what is known about the perception of odor plumes for olfactory navigation and tracking, which we then connect to what is known about the role odorants play as properties of the plume in determining odor identity with respect to odor quality. We end by motivating our central claim that more research needs to be conducted on the role that odorants play within the odor plume in determining odor identity. (shrink)

Framed by social identity and cognitive moral reasoning theories, this paper assessed Gen Zs' level of principled moral reasoning, discovered during their undergraduate college years, and influences revealed by demographic variations using the Moral Reasoning Inventory. We discovered that Gen Zs' principled moral reasoning was lower than research reporting on Millennials, but not as dramatic a decline as scholars reported when investigating Baby Boomers, Generation Xers, and Millennials' Pscores. We found some differences within our sample based on business discipline (academic (...) major), the most powerful influence on Gen Zs' principled moral reasoning, followed by gender, work experience, and academic intelligence (GPA). Years in an academic program were not seen as influencing Gen Zs' principled moral reasoning. Overall, we conclude that Gen Zs may not exhibit a homogenous ethical identity as measured by their level of principled moral reasoning. Implications of these findings are discussed. (shrink)

These essays argue that to have good character one needs to have at least developed a sense of empathy and self control.

A number of philosophers with a metaphysical orientation have criticized Making Things Happen for its failure to provide an account of the metaphysical foundations or grounds or truth-makers for causal and explanatory claims. This dialog attempts to respond to these objections and to raise some general concerns about some of the rhetoric and argumentative strategies employed in contemporary analytic metaphysics. It also explores some issues having to do with the relationship between methodology, understood as a core concern of philosophy of (...) science, and analytic metaphysics. (shrink)

Discusses the work of G.I. Gurdjieff and his establishment of the Institute for the Harmonious Development of man, and examines the contributions of Gurdjieff's two major disciples, P.D. Ouspensky and A.R. Orage.

Animal behaviour and welfare research are part of a wider endeavour to optimize the health and wellbeing of humans, animals and ecosystems. As such, it is part of the One Health research agenda. This article applies ethical principles described by the One Health High Level Expert Panel to animal behaviour and welfare research. These principles entail that animal behaviour and welfare research should be valued equitably alongside other research in transdisciplinary and multisectoral collaboration. It should include and promote a multiplicity (...) of marginalized voices, including those of animals, and it should apply and describe a harmonious balance between human—animal-environment interactions. Lastly, it should describe how humans need to change behaviour, adopt sustainable solutions and recognize the importance of animal welfare and the integrity of the whole ecosystem. (shrink)