Marya Schechtman offers a new theory of personal identity, which captures the importance of being able to reidentify people in our daily lives. She sees persons as loci of practical interaction, and defines the unity of such a locus in terms of biological, psychological, and social functions, mediated through social and cultural infrastructure.

Many philosophers have taken there to be an important relation between personal identity and several of our practical concerns (among them moral responsibility, compensation, and self-concern). I articulate four natural methodological assumptions made by those wanting to construct a theory of the relation between identity and practical concerns, and I point out powerful objections to each assumption, objections constituting serious methodological obstacles to the overall project. I then attempt to offer replies to each general objection in (...) a way that leaves the project intact, albeit significantly changed. Perhaps the most important change stems from the recognition that the practical concerns motivating investigation into personal identity turn out to be not univocal, as is typically thought, such that each of the different practical concerns may actually be related to personal identity in very different ways. (shrink)

This paper focuses on three theories of personal identity that incorporate the idea that personal identity is the result of a person’s adopting certain attitudes towards certain mental states and actions. I call these theories subjective theories of personal identity. I argue that it is not clear what the proponents of these theories mean by “personal identity”. On standard theories, such as animalism or psychological theories, the term “personal identity” refers to the numerical identity of persons and its analysis provides (...) the persistence conditions for persons. I argue that if the subjective theories purport to provide a criterion of numerical personal identity, they fail. A different interpretation may suggest that they purport to provide a non-numerical type of identity for the purpose of providing plausible analyses of certain identity-related practical concerns. I argue that the criteria the subjective theories provide fail to capture several of the identity-related concerns. As a result, this interpretation must be rejected as well. (shrink)

References to the ‘natural’ are common in public health messaging about breastfeeding. For example, the WHO writes that ‘Breast milk is the natural first food for babies’ and the U.S. Department of Health and Human Services has a breastfeeding promotion campaign called ‘It’s only natural’, which champions breastfeeding as the natural way to feed a baby. This paper critically examines the use of ‘natural’ language in breastfeeding promotion by public health and medical bodies. A pragmatic concern with selling breastfeeding as (...) ‘natural’ is that this may reinforce the already widespread perspective that natural options are presumptively healthier, safer and better, a view that works at cross-purposes to public health and medicine in other contexts. An additional concern is that given the history of breastfeeding in the USA, ‘natural’ evokes specific and controversial conceptions of gender and motherhood. (shrink)

References to the ‘natural’ are common in public health messaging about breastfeeding. For example, the WHO writes that ‘Breast milk is the natural first food for babies’ and the U.S. Department of Health and Human Services has a breastfeeding promotion campaign called ‘It’s only natural’, which champions breastfeeding as the natural way to feed a baby. This paper critically examines the use of ‘natural’ language in breastfeeding promotion by public health and medical bodies. A pragmatic concern with selling breastfeeding as (...) ‘natural’ is that this may reinforce the already widespread perspective that natural options are presumptively healthier, safer and better, a view that works at cross-purposes to public health and medicine in other contexts. An additional concern is that given the history of breastfeeding in the USA, ‘natural’ evokes specific and controversial conceptions of gender and motherhood. (shrink)

An Institute of Medicine panel charged with reviewing the system for overseeing research involving children concluded in 2004 that Institutional Review Boards, institutions engaged in research, and study sponsors should “adopt explicit written policies on acceptable and unacceptable types and amounts of payments related to [children’s] research participation.” We previously reported data on practices and policies in the U.S. regarding payments to children who participate in research and their parents. Here, we report additional results from our study and identify some (...) of the decisions that must be made in developing payment plans and on which payment policies will be expected to offer guidance. We conclude that further conceptual analysis and empirical research are necessary before IRBs, institutions, and sponsors can develop specific rules on numerous aspects of payment. Nevertheless, payment policies that promote the ethical treatment of children in research and their parents can be developed. We propose a structure for such policies. (shrink)

Instead of arguing for a specific animal model, Striedter will review the history and philosophy of animal models in biomedical research, examining their various advantages and limitations.

In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 20 (2000) 84-89 [Access article in PDF] Christian Views on Ritual Practice Concerning Ritual Practice and Ethics in Buddhism Donald W. MitchellPurdue UniversityThe three papers presented by this panel have given me a much greater knowledge about, and appreciation for, the relationship between ritual practice and ethical action in Tibetan, Zen, and Nichiren Buddhism. I would like to respond to each of the papers one at a (...) time from a Christian point of view by making certain comparisons with the connection between Christian ethics and ritual practice. Let me begin by raising a comparative five points concerning Stephanie Kaza's wonderful description [End Page 84] and insightful analysis of the function of ritual in nurturing authentic personhood in Zen.First, it seems that the practice of ritual in Zen demands a degree of self-sacrifice which in turn aids in the cultivation of the virtue of selflessness. For example, Kaza says that through the participation in ritual practice, "the student is freed from his or her own individual designs and preferences... not asking any questions but just trying to do it better and more fully each time." Or elsewhere Kaza concludes, "Zen ritual is a training ground for intensive practice in giving up the small ego-bound self." In a similar way for the Christian, the self-sacrifice demanded in ritual performance can be seen as nurturing selflessness in the context of community--as aiding one in giving up one's ego in order to participate more fully in the communal life of agape. But more than this, the value of selfless participation in the Christian community that is reinforced by the ritual is connected to a call for future action: It calls one to contribute selflessly together with others to building the reign of God. In Christianity, the performing of ritual with others sensitizes one to the fact that he or she is part of the church working for a collective love and unity that manifests in human community the very holiness of the unity and love of the Trinity. One is thus called within the sacred ritual environment to bring this love and unity into one's everyday environment through ethical behavior.Second, besides selflessness, another positive quality that is cultivated through ritual practice is mindful awareness. As Kaza states in regard to the meal ritual, this practice "cultivates mindful awareness... if one merges wholeheartedly with the process, the meal itself becomes a lesson in co-dependent arising." In other words, the ritual performance brings to mind an awareness of fundamental reality according to Buddhism, namely, dependent arising. Being aware of mutual interdependence brings a deeper sense of compassion for all beings, and a more focused inspiration to act morally on their behalf. So, too, in Christianity, ritual is seen to be a "social drama" that brings to awareness the reality of the mystical body of Christ, the church, being the social form of Jesus Christ in the world. Ritual, as a sacred and dramatic social manifestation of the church, brings this communal reality of Christ to the Christian's mindful awareness by breaking into the secular structures of ordinary consciousness. Furthermore, the ritual also guides, forms, inspires, strengthens, and encourages the participants to re-enter that ordinary life committed to living the values and ideals expressed in the ritual. The formative power of the ritual performance lies, in part, in the fact that ritual ties ideas, values, and ideals to sensual and emotional stimuli in a way that, in the words of Victor Turner, "connects the obligatory into the desirable" (The Forest of Symbols, 1967).Third, Kaza shows how ritual in Zen helps to convey the tradition and promote solidarity within the community. She says that ritual in Zen: "promotes healthy sangha through sharing the stability and continuity of traditional practice forms... which generate a culture of the larger body--familiar and supportive." In Christianity, too, the multidimensional expressions of the ritual performance--the physical movements, sounds, music, smells, verbal articulations, etc.--all blend together in ways that pass on certain ideas, ideals, and values... (shrink)

The objectives of this study are to survey, post the latest Combined Code, current board practice concerning the appointment, evaluation and development of directors and performance evaluation of boards and their committees. The Company Secretaries of all FTSE 100 and 250 companies were invited to complete, online or on paper, a survey questionnaire designed to investigate several aspects of the performance of their Boards of Directors, including the impact of relevant parts of the latest Combined Code. The more positive findings (...) are that: the Code's principles yield discernible benefits for board and company performances; board performance is most affected by new appointments which has implications for director induction; New Directors' roles and competencies are well articulated by Nomination Committees; a majority use explicit performance criteria; a majority of directors commit 3 5 days per annum to their professional development. Areas for attention suggested by the findings are as follows: a minority translate explicit performance criteria into specific improvement targets; some ambivalence characterises public disclosure of board evaluation results; evaluation of Committees' performance is less rigorous than for Main Boards; the powers and responsibilities of Subsidiary/Divisional boards are not well defined; only a minority of Nomination Committees focus on Descriptors of High Performance; traditional methods of Director selection and induction prevail; Non-Executive Directors' suitability to coach their Executive Director colleagues or other members of the executive team; only one in seven boards uses External Facilitators to assist in benchmarking their performance. The implications of these results are discussed. (shrink)

Adults who are incapacitated and alone, having no surrogates, may be known as “unbefriended.” Decision-making for these particularly vulnerable patients is a common and vexing concern for healthcare providers and hospital ethics committees. When all other avenues for resolving the need for surrogate decision-making fail, patients who are incapacitated and alone may be referred for “public guardianship” or guardianship of last resort. While an appropriate mechanism in theory, these programs are often under-staffed and under-funded, laying the consequences of inadequacies on (...) the healthcare system and the patient him or herself. We describe a qualitative study of professionals spanning clinical, court, and agency settings about the mechanisms for resolving surrogate consent for these patients and problems therein within the state of Massachusetts. Interviews found that all participants encountered adults who are incapacitated and without surrogates. Four approaches for addressing surrogate needs were: work to restore capacity; find previously unknown surrogates; work with agencies to obtain surrogates; and access the guardianship system. The use of guardianship was associated with procedural challenges and ethical concerns including delays in care, short term gains for long term costs, inabilities to meet a patient’s values and preferences, conflicts of interest, and ethical discomfort among interviewees. Findings are discussed in the context of resources to restore capacity, identify previously unknown surrogates, and establish improved surrogate mechanisms for this vulnerable population. (shrink)

Adults who are incapacitated and alone, having no surrogates, may be known as “unbefriended.” Decision-making for these particularly vulnerable patients is a common and vexing concern for healthcare providers and hospital ethics committees. When all other avenues for resolving the need for surrogate decision-making fail, patients who are incapacitated and alone may be referred for “public guardianship” or guardianship of last resort. While an appropriate mechanism in theory, these programs are often under-staffed and under-funded, laying the consequences of inadequacies on (...) the healthcare system and the patient him or herself. We describe a qualitative study of professionals spanning clinical, court, and agency settings about the mechanisms for resolving surrogate consent for these patients and problems therein within the state of Massachusetts. Interviews found that all participants encountered adults who are incapacitated and without surrogates. Four approaches for addressing surrogate needs were: work to restore capacity; find previously unknown surrogates; work with agencies to obtain surrogates; and access the guardianship system. The use of guardianship was associated with procedural challenges and ethical concerns including delays in care, short term gains for long term costs, inabilities to meet a patient’s values and preferences, conflicts of interest, and ethical discomfort among interviewees. Findings are discussed in the context of resources to restore capacity, identify previously unknown surrogates, and establish improved surrogate mechanisms for this vulnerable population. (shrink)

We all face death, but how many of us are actually ready for it? Whether our own death or that of a loved one comes first, how prepared are we, spiritually or practically? In Preparing to Die, Andrew Holecek presents a wide array of resources to help the reader address this unfinished business. Part One shows how to prepare one's mind and how to help others, before, during, and after death. The author explains how spiritual preparation for death can completely (...) transform our relationship to the end of life, dissolving our fear and helping us to feel open and receptive to letting go in the dying process. Daily meditation practices, the stages of dying and how to work with them, and after-death experiences are all detailed in ways that will be particularly helpful for those with an interest in Tibetan Buddhism and in Tibetan approaches to conscious dying. Part Two addresses the practical issues that surround death. Experts in grief, hospice, the funeral business, and the medical and legal issues of death contribute chapters to prepare the reader for every practical concern, including advance directives, green funerals, the signs of death, warnings about the funeral industry, the stages of grief, and practical care for the dying. Part Three contains heart-advice from twenty of the best-known Tibetan Buddhist masters now teaching in the West. These brief interviews provide words of solace and wisdom to guide the dying and their caregivers during this challenging time. Preparing to Die is for anyone interested in learning how to prepare for death from a Buddhist perspective, both spiritually and practically. It is also for those who want to learn how to help someone else who is dying, both during the time of illness and death as well as after death. (shrink)

Excerpt from An Inquiry Concerning the Nature, End, and Practicability of a Course of Philosophical Education: To Which Is Subjoined a Moral Catechism BE IT remembered, That on the twenty Second day of Nlay in the year of ourlord Ohe thou sand eight hundred and twenty-two, and of'the Inde pendence of the Umted States bf America, the forty-sixth Paul Brown, -of the said District, hath deposited in the office of the, clerk of the District Court for the District of Columbia, (...) the title of a book, the right whereof he claims as proprietor in the words follow mg, to Wit An inquiry concerning the nature, end, and Pagacti cability of a course of philosophical education To which is sub joined a moral catechism. By Paul Brown. About the Publisher Forgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.com This book is a reproduction of an important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original format whilst repairing imperfections present in the aged copy. In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works. (shrink)

Grafts of embryonic neural tissue into the brains of adult patients are currently being used to treat Parkinson's disease and are under serious consideration as therapy for a variety of other degenerative and traumatic disorders. This target article evaluates the use of transplants to promote recovery from brain injury and highlights the kinds of questions and problems that must be addressed before this form of therapy is routinely applied. It has been argued that neural transplantation can promote functional recovery through (...) the replacement of damaged nerve cells, the reestablishment of specific nerve pathways lost as a result of injury, the release of specific neurotransmitters, or the production of factors that promote neuronal growth. The latter two mechanisms, which need not rely on anatomical connections to the host brain, are open to examination for nonsurgical, less intrusive therapeutic use. Certain subjective judgments used to select patients who will receive grafts and in assessment of the outcome of graft therapy make it difficult to evaluate the procedure. In addition, little long-term assessment of transplant efficacy and effect has been done in nonhuman primates. Carefully controlled human studies, with multiple testing paradigms, are also needed to establish the efficacy of transplant therapy. (shrink)

The dissemination of information about patients through computers and multidisciplinary teams involves departures from traditional tenets of confidentiality. This raises ethical problems, exemplified by current practices in child health. In multidisciplinary teams, problems may arise because different professions utilise different types of data. Some team members may not appreciate the extent to which data may be unscientific and judgmental. Children and thier families may be labelled, without justification, preventing objective reappraisal. The ethical and legal implications are considered. Practice may not (...) conform to principles of natural justice, for example when care orders are sought. Obligations to the State may also imperil the confidentiality of the doctor-patient relationship, and of medical records, the legal status of which is confused and requires clarification. Allowing patients access to their records could be a useful safeguard, and the medical profession should devise alternatives should it not be accepted. (shrink)

I raise issues about the scope and content of the religion-and-science field of study and suggest that cultural diversity has not been considered relevant or important. Adding it to the present foci of discussion yields different ideas and constructs about the nature and experience of religion than currently found in most of the religion-and-science literature. Consideration of cultural diversity not only broadens the ideas and constructs but also leads to practical (applied) considerations that have not been prominent in this (...) field. (shrink)

This book offers an in-depth analysis of the cognitive and ethical role of emotion, particularly empathy, in medical practice. The author explains how doctors can use empathy in diagnosing and treating patients without jeopardizing their objectivity or projecting their own values on to patients.

Contribution for book symposium on Andrea Sangiovanni's Humanity without Dignity.

A plethora of ethical issues in livestock agriculture has emerged to public attention in recent decades, of which environmental and animal welfare concerns are but two, albeit prominent, themes. For livestock agriculture to be considered sustainable, somehow these interconnected themes need to be addressed. Ethical debate on these issues has been extensive, but mostly started from and focused on single issues. The views of farmers in these debates have been largely absent, or merely figured as interests, instead of being (...) considered morally worthwhile themselves. In this paper the relevance for ethical debates of the ways farmers discuss and engage with moral concerns is explored. The variety of norms that figure in contemporary farming practices is sketched in its multifarious complexity, illustrated by ethnographic fieldwork, and systematized in terms of “orders of worth.” Reviewing the practical arguments and commitments of farmers within this framework reveals that farming practices are subject to mixed motives, in which an amalgam of types of concerns play a role. Recognition of the peculiarly entangled nature of the ethics of farming practices could counter the tendency in policy making, technological innovation, and ethical thought to compartmentalize our moral landscape. Understanding farming practice as the integration of a mosaic of concerns in the light of a variety of moral experiences would foster public appreciation of positions of farmers in debates on improving the sustainability and societal acceptability of livestock agriculture. (shrink)

The current study deals with the responsum of R. Shimon ben Zemah Duran, a Jewish halakhic adjudicator, on the trade in monkeys practiced by Algerian Jews in the middle ages. The basis of the discussion concerning the monkey trade is an ancient prohibition of the Mishna's sages against trading in non-kosher animals. The current study clarifies the halakhic, historical and zoological circumstances underlying the missive sent to Rashbatz. In fact, R. Shimon ben Zemah Duran permitted trading in monkeys. He bases (...) his ruling on ancient sources in rabbinical literature and states that this is not a new issue in the economic life of Algerian Jews and that his family also dealt in the monkey trade. (shrink)

Drawing on material collected amongst Danish and Australian humanities and social science academics, the article illustrates and problematises a particular and recurring discursive practice amongst academics: 'the conduct of concern'. Conceptualising the conduct of concern as an exclusionary and de-legitimising discursive practice, the article offers a (mis)reading of some of the storylines and constructions it could be seen to invoke and reproduce—amongst others, the idea of the autonomous, rational academic subject. The author discusses the conduct of concern, as a particular (...) kind of subject position and positioning, in terms of Donna Haraway's figure 'the modest witness'. The author suggests that the conduct of concern as a readily available exclusionary discursive practice in academia 'smuggles in' and naturalises constructions and positionings associated with the autonomous rational subject, and participates in masking the discourse mobiliser's subjective and political investments. In that way, by appropriating the ubiquitous discursive practice academics might contribute to upholding constructions and practices they otherwise seek to disrupt. (shrink)

Drawing on material collected amongst Danish and Australian humanities and social science academics, the article illustrates and problematises a particular and recurring discursive practice amongst academics: ‘the conduct of concern’. Conceptualising the conduct of concern as an exclusionary and de‐legitimising discursive practice, the article offers a (mis)reading of some of the storylines and constructions it could be seen to invoke and reproduce—amongst others, the idea of the autonomous, rational academic subject. The author discusses the conduct of concern, as a particular (...) kind of subject position and positioning, in terms of Donna Haraway's figure ‘the modest witness’. The author suggests that the conduct of concern as a readily available exclusionary discursive practice in academia ‘smuggles in’ and naturalises constructions and positionings associated with the autonomous rational subject, and participates in masking the discourse mobiliser's subjective and political investments. In that way, by appropriating the ubiquitous discursive practice academics might contribute to upholding constructions and practices they otherwise seek to disrupt. (shrink)

Developments in professional practice can be related to ongoing changes in relations of power among professionals, which often lead to changes in the boundaries of practices. The differing contexts of practices also influence these changing relations among health professionals. Legislation governing professional practice also differs from country to country. In Brazil, over the past 12 years, in a climate of deep disagreement, a new law to regulate medical practice has been discussed. It was sanctioned, or made into law, but with (...) some notable changes, in July 2013. Of interest to us in this paper are the ways the proposed legislation, by setting out the boundaries and scope of medical practice, ‘interfered’ in the practices of other health professions, undermining many ‘independent’ practices that have developed over time. However, even taking into account the multiple routes through which practices are established and developed, the role of legislation that seems able to contradict and deny the historical realities of multiple, intersecting practices should be critically interrogated. In this paper, we use the theoretical resources of poststructuralist thinking to explore gaps, ambiguities, and power relations implicit in the discourses that constituted this law. We argue that although the new law can be understood as a social and political device that will interfere in the organization of other health professions’ practices, such legislation is only part of what constitutes change in a consolidated professional practice. And while it is important to understand the effects of such legislation, healthcare practices are also realized or ‘made real’ through ongoing relations of knowledge and power, including, as we will see in this case, activities of resistance. The problem, then, is to understand the practical arrangements, including legislation, traditions and routines, values and knowledge that come to shape the practices of nursing in a particular context. (shrink)

In this paper we argue that dissociative identity disorder (DID) is best interpreted as a causal model of a (possible) post-traumatic psychological process, as a mechanical model of an abnormal psychological condition. From this perspective we examine and criticize the evidential status of DID, and we demonstrate that there is really no good reason to believe that anyone has ever suffered from DID so understood. This is so because the proponents of DID violate basic methodological principles of good causal modeling. (...) When every ounce of your concentration is fixed upon blasting a winged pig out of the sky, you do not question its species' ontological status. James Morrow, City of Truth (1990). (shrink)

This article places the issue of quoting practices in journalism - widely debated in public and professional forums since the Masson-Malcolm (Masson v. New Yorker Magazine, 1991) dispute - into both practical and ethical contexts. It suggests that the multitude of ethical dilemmas facing journalists in the handling of quotations can be addressed by adapting Bok's (1979) test of publicity, which requires that journalists willingly imagine themselves under scrutiny. The spirit of the test asks journalists to embrace this central (...) orienting rhetorical question: Is my behavior such that I'd be comfortable having all my audiences - interview subject, editor, public, and self - simultaneously monitor my choice(s), knowing that I might later be called upon to justify my actions. (shrink)

Philosophers of logic are particularly interested in understanding the aims, epistemology, and methodology of logic. This raises the question of how the philosophy of logic should go about these enquires. According to the practice-based approach, the most reliable method we have to investigate the methodology and epistemology of a research field is by considering in detail the activities of its practitioners. This holds just as true for logic as it does for the recognised empirical and abstract sciences. If we wish (...) to systematically understand the aims and epistemology of logic, we are best placed achieving this by looking at what logicians do, rather than reflecting upon the nature of logic itself. In this entry, we outline the motivations for a practice-based approach towards the philosophy of logic and highlight its advantages over more “top-down” approaches, which attempt to infer conclusions about the nature of logic and its methodology on the basis of traditional assumptions about knowledge, metaphysics, or logic itself. We end by addressing several prominent concerns raised against the practice-based approach. (shrink)

Background:There has been wide interest shown in the manner in which ethical dimensions in nursing practice are approached and addressed. As a result, a number of ethical decision-making models have been developed to tackle these problems. However, this study argued that the ethical dimensions of nursing practice are still not clearly understood and responded to in Brunei.Research aim:To explore how Bruneian nurses define ethical concerns they meet in everyday practice in the medical surgical wards of three Brunei hospitals.Research design:A (...) qualitative study was employed. Interviews were conducted with 28 practising and administrative nurses of three hospitals. Interview data were analysed via a constant comparative method.Ethical consideration:The study’s protocol was reviewed and approved by the Ethical Committee of the School of Health in Social Science at the University of Edinburgh and the Medical Health Research Ethics Committee of the Ministry of Health, Brunei.Findings:The nurses described three ethical dimensions in their practice, namely: ‘nurse at work‘ which illustrates the ethical dimensions within the work environment; ‘nurse and doctor’ which elucidates the ethical dimensions in the nurse and doctor relationship; and ‘nurse and patient’ which further examines ethical aspects in patient care. Nurses responded to the ethical dimensions in the ward setting with the aim of avoiding the conflict and maintaining ward harmony.Discussion:The data provide new insights into how nurses respond to ethical dimension in the ward settings where it puts strong emphasis on the nurses’ understanding of responsibility placed upon them as professional nurses.Conclusion:With these findings, it is recommended that further support is needed for nurses to be aware of the ethical dimension in their practice and to respond to ethical concerns accordingly. (shrink)

Judgments concerning animals have arisen across a variety of established practice areas. There is, however, no publicly available repository of judgments concerning the emerging practice area of animal protection law. This has hindered the identification of individual animal protection law judgments and comprehension of the scale of animal protection law made by courts. Thus, we detail the creation of an initial animal protection law repository using natural language processing and machine learning techniques. This involved domain expert classification of 500 judgments (...) according to whether or not they were concerned with animal protection law. 400 of these judgments were used to train various models, each of which was used to predict the classification of the remaining 100 judgments. The predictions of each model were superior to a baseline measure intended to mimic current searching practice, with the best performing model being a support vector machine (SVM) approach that classified judgments according to term frequency—inverse document frequency (TF-IDF) values. Investigation of this model consisted of considering its most influential features and conducting an error analysis of all incorrectly predicted judgments. This showed the features indicative of animal protection law judgments to include terms such as ‘welfare’, ‘hunt’ and ‘cull’, and that incorrectly predicted judgments were often deemed marginal decisions by the domain expert. The TF-IDF SVM was then used to classify non-labelled judgments, resulting in an initial animal protection law repository. Inspection of this repository suggested that there were 175 animal protection judgments between January 2000 and December 2020 from the Privy Council, House of Lords, Supreme Court and upper England and Wales courts. (shrink)