Contrary to frequent characterisations, exotic species should not be identified as damaging species, species introduced by humans, or species originating from some other geographical location. Exotics are best characterised ecologically as species that are foreign to an ecological assemblage in the sense that they have not significantly adapted with the biota constituting that assemblage or to the local abiotic conditions. Exotic species become natives when they have ecologically naturalised and when human influence (...) over their presence in an assemblage (if any) has washed away. Although the damaging nature and anthropogenic origin of many exotic species provide good reasons for a negative evaluation of such exotics, even naturally-dispersing, nondamaging exotics warrant opposition. Biological nativists' antagonism toward exotics need not be xenophobic and can be justified as a way of preserving the diversity of ecological assemblages from the homogenising forces of globalisation. Implications for Yellowstone National Park policy are explored. (shrink)

Environmentalists consider invasions by exotic species of plants and animals to be one of the most serious environmental problems we face today, as well as one of the leading causes of biodiversity loss. We argue that in order to develop and enact sensible policies, it is crucial to consider two philosophical questions: What exactly makes a species native or exotic, and What values are at stake? We focus on the first of these two questions, and offer (...) some preliminary suggestions with regard to the second. Through a series of case studies, we show that it is not always clear whether a species is native or exotic. We identify five possible criteria that could be used for distinguishing natives from exotics. Rather than identifying one of these criteria as the 'correct' one, we suggest that the concepts of 'native' and ' exotic ' function more like what some philosophers have called cluster concepts. That is, there are several characteristics that are typical of native species, and a corresponding set of characteristics that are typical of exotic species. None of these characteristics is either necessary or sufficient for identifying a species as either native or exotic. We then identify several of the values that are at stake in dealing with exotic species, and we suggest that policies need to avoid being overly simplistic. (shrink)

Proponents of ecological restoration view the practice as a means of both repairing damage done to ecosystems by humans and creating an avenue to re-establish respectful and cooperative human-environment relationships. One debate affecting ecological restoration focuses on the place of 'exotic' species in restored ecosystems. Though popular, campaigns against exotics have been criticized for their troubling rhetorical parallels with nativism aimed at human immigrants. I point to some of the reasons why this critique of nativism persists, despite protests (...) that no xenophobic intent is evident, emphasizing the intimacy between social metaphors and claims about exotic nature. Language is but one facet of an entanglement of nature and society that ecological restoration strives to take seriously; however, restoration practice remains ambivalent toward this dichotomy permitting a longing for lost community purity that is embraced in nativism. Regarding defenses of nativism, I point out limitations of attempts to reframe the issue from a reactionary rejection of the foreign Other toward an argument for protecting communities from a process akin to 'cultural imperialism'. (shrink)

The spread of exotic species represents a major driver of biological change across the planet. While dispersal and colonization are natural biological processes, we suggest that the failure to recognize increasing rates of human‐facilitated self‐introductions may represent a threat to native lineages. Notably, recent biogeographic analyses have revealed numerous cases of biological range shifts in response to anthropogenic impacts and climate change. In particular, ancient DNA analyses have revealed several cases in which lineages traditionally thought to be long‐established (...) “natives” are in fact recent colonizers. Such range expansion events have apparently occurred in response to human‐mediated native biodiversity declines and ecosystem change, particularly in recently colonized, isolated ecosystems such as New Zealand. While such events can potentially boost local biodiversity, the spread of exotic lineages may also hasten the decline of indigenous species, so it is essential that conservation managers recognize these rapid biotic shifts.​. (shrink)

Conservation biologists and other environmentalists confront five obstacles in building support for regulatory policies that seek to exclude or remove introduced plants and other non-native species that threaten to harm natural areas or the natural environment. First, the concept of “harm to the natural environment” is nebulous and undefined. Second, ecologists cannot predict how introduced species will behave in natural ecosystems. If biologists cannot define “harm” or predict the behavior of introduced species, they must target all non-native (...) species as potentially “harmful”. an impossibly large regulatory task. Third, loss of species richness may constitute harm to an environment, but introduced organisms typically, generally, and significantly add to species richness in ecosystems. If species richness correlates with desirable ecosystem properties, moreover, such as stability and productivity, as some ecologists believe, then introduced organisms, by increasing species richness, would support those desirable properties. Fourth, one may plausibly argue that extinction constitutes environmental harm, but there is no evidence that non-native species, especially plants, are significant causes of extinction, except for predators in certain lakes and other small island-like environments. Fifth, while aesthetic, ethical, and spiritual values may provide a legitimate basis for invasive species policy, biologists often cite concepts such as “biodiversity” and ecosystem “health” or “integrity” to provide a scientific justification. To assert that non-native species threaten biodiversity or undermine ecosystem health, however, may be to draw conceptual entailments or consequences from definitions of “biodiversity” and “integrity” that arbitrarily exclude non-native species or make the presence of exotic species a per se indicator of decline. (shrink)

Within the last 20 years, the US has mounted amassive campaign against invasions bynon-indigenous species (NIS) such as zebramussels, kudzu, water hyacinths, and brown treesnakes. NIS have disrupted native ecosystemsand caused hundreds of billions of dollars ofannual damage. Many in the scientificcommunity say the problem of NIS is primarilypolitical and economic: getting governments toregulate powerful vested interests thatintroduce species through such vehicles asships' ballast water. This paper argues that,although politics and economics play a role,the problem is primarily one (...) of scientificmethod. Even if commercial interests werewilling to spend the necessary funds to controlNIS, and even if government were willing toregulate them, ecological theory is notadequate to provide clear direction for eithereffort. The paper argues there is nocomprehensive, predictive theory ofinvasibility, as part of a larger theory ofcommunity structure, that might guideecological decision making regarding NIS, andfor at least three reasons. (1) There is nofirm definition of NIS, native, exotic,and so on, and ecologists do not use the termsconsistently; as a result, biologists debatingvarious accounts of community structure andecological explanation often do not even makelogical contact with each other. (2) Thedominant theory used to understandinvasibility, island biogeography, has noprecise predictive power and is unable toclarify when NIS might promote biodiversity andwhen they might hinder it. (3) There are nofirm, empirical generalizations that revealwhen a colonizer or a NIS might be likely totake over a new environment, and when it mightnot succeed in doing so. As a result,scientists have only rough rules of thumb toshore up their arguments against NIS. Given theincompleteness of current ecological theory,the paper closes with several suggestions forways that study of NIS might enhanceunderstanding of basic commmunity structuresand vice versa. (shrink)

This article explores protection efforts that have arisen in the New York City metropolitan area around the monk parakeet, a nonnative bird that has achieved a broad distribution outside its native habitat range. In some urban regions in which populations are established, controversy has developed around the parakeets’ use of utility infrastructure and potential impacts on native species and agricultural crops. This case provides an opportunity to explore animal protection rhetoric about nonnative species, an understudied topic, considering the (...) great extent to which species have become established in ecosystems outside their natural ranges and the persistence of public affinity for nonnative plants and wildlife. This article identifies four major frames through which advocates have delivered the birds to public and legal audiences and considers how they have mobilized and handled notions of “nonnative-ness” in their advocacy work. (shrink)

More widespread farming of species not typically used as livestock may be part of a sustainable approach for promoting human health and economic prosperity in a world with an increasing population; a current example is peccary farming in the Neotropics. Others have argued that species that are local to a region and which are usually not farmed should be considered for use as livestock. They may have a more desirable nutrient profile than species that are presently used (...) as livestock. It may also reduce the pressure from hunting on other wild species, and cause less environmental damage than exotic species. We propose a sentiocentric utilitarian framework that could be used to decide whether species that are local, but generally not used as livestock, should be farmed. To illustrate the use of our decision-making framework, we employ two contrasting neotropical case studies: the Spotted Paca (Cuniculus paca) and the Capybara (Hydrochoerus hydrochaeris). We argue that it may be acceptable to use non-sentient species that are typically not farmed as livestock. However, research should determine whether farming them offers human, environmental or sustainability benefits. In addition, we recommend that if invertebrate species are considered for farming, research should be conducted to determine the likelihood that they are sentient. Finally, given the ethical failings of current livestock farming practices, we argue that a high bar must be met if ‘new’ species that are sentient are to be farmed. (shrink)

Recently, the author of this paper and his research team have extended the orthodox quantum theory of atoms in molecules (QTAIM) to a novel paradigm called the two-component QTAIM (TC-QTAIM). This extended framework enables one to incorporate nuclear dynamics into the AIM analysis as well as performing AIM analysis of the exotic species; positronic and muonic species are a few examples. In present paper, this framework has been reviewed, providing some computational examples with particular emphasis on origins (...) and applications, in a non-technical language. The main questions, enigmas and basic ideas that finally yielded the TC-QTAIM are considered in chronological order to help the reader comprehend the intuition behind the math. Finally, it is demonstrated that the TC-QTAIM and its more refined versions are able to tackle problems inaccessible to the orthodox QTAIM. (shrink)

Disease in wildlife raises a number of issues that have not been widely considered in the bioethical literature. However, wildlife disease has major implications for human welfare. The majority of emerging human infectious diseases are zoonotic: that is, they occur in humans by cross-species transmission from animal hosts. Managing these diseases often involves balancing concerns with human health against animal welfare and conservation concerns. Many infectious diseases of domestic animals are shared with wild animals, although it is often unclear (...) whether the infection spills over from wild animals to domestic animals or vice versa. Culling is the standard means of managing such diseases, bringing economic considerations, animal welfare and conservation into conflict. Infectious diseases are also major threatening processes in conservation biology and their appropriate management by culling, vaccination or treatment raises substantial animal ethics issues. One particular issue of great significance in Australia is an ongoing research program to develop genetically modified pathogens to control vertebrate pests including rabbits, foxes and house mice. Release of any self-replicating GMO vertebrate pathogen gives rise to a whole series of ethical questions. We briefly review current Australian legal responses to these problems. Finally, we present two unresolved problems of general importance that are exemplified by wildlife disease. First, to what extent can or should 'bioethics' be broadened beyond direct concerns with human welfare to animal welfare and environmental welfare? Second, how should the irreducible uncertainty of ecological systems be accounted for in ethical decision making? (shrink)

Recent work has suggested that conservation efforts such as restoration ecology and invasive species eradication are largely value-driven pursuits. Concurrently, changes to global climate are forcing ecologists to consider if and how collections of species will migrate, and whether or not we should be assisting such movements. Herein, we propose a philosophical framework which addresses these issues by utilizing ecological and evolutionary interrelationships to delineate individual ecological communities. Specifically, our Evolutionary Community Concept recognizes unique collections of species (...) that interact and have co-evolved in a given geographic area. We argue this concept has implications for a number of contemporary global conservation issues. Specifically, our framework allows us to establish a biological and science-driven context for making decisions regarding the restoration of systems and the removal of exotic species. The ECC also has implications for how we view shifts in species assemblages due to climate change and it advances our understanding of various ecological concepts, such as resilience. (shrink)

: J. Baird Callicott's claim to have unified environmentalism and animal liberation should be rejected by holists and liberationists. By making relations of intimacy necessary for moral considerability, Callicott excludes from the moral community nonhuman animals unable to engage in intimate relations due to the circumstances of their confinement. By failing to afford moral protection to animals in factory farms and research laboratories, Callicott's biosocial moral theory falls short of meeting a basic moral demand of liberationists. Moreover, were Callicott to (...) include factory farm and research animals inside the moral community by affording them universal or non-communitarian rights, his theory would fall foul of environmentalists who seek to promote ecosystem stability and integrity via therapeutic hunting. If factory farm and research animals can have rights irrespective of their particular circumstances, then so can free- roaming animals from overabundant and exotic species. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Ethics & the Environment 8.2 (2003) 106-125 [Access article in PDF] Leopold's NovelThe Land Ethic in Barbara Kingsolver's Prodigal Summer Peter S. Wenz Introduction Like many good novels, Prodigal Summer's 1 account of love, tragedy, conflict, and choice in human relationships conveys an overall message about how life should be lived. In this case the message corresponds to Aldo Leopold's call for "a land ethic [that] changes the role (...) of Homo sapiens from conqueror of the land-community to plain member and citizen of it." People should "respect... fellow-members and also... the community as such." 2 Barbara Kingsolver explains Leopold's key ideas and updates the Land Ethic by showing how it might guide people today. The present paper selectively displays this relationship, and then suggests some pedagogical advantages of fiction.Prodigal Summer tells three interconnected stories that take place from May through July one year in contemporary rural Kentucky. One story features Deanna Wolfe, who has spent the last 25 months working for the U.S. Forest Service in a wilderness area on Zebulon Mountain where she restores trails and impedes illegal hunting. She has just discovered that coyotes have arrived, but so has Eddie Bondo, a handsome man from the West who hates coyotes because they sometimes kill livestock. [End Page 106]Another story features Lusa Landowski and her husband Cole Widener. Lusa is an entomologist who taught at the University of Kentucky before marrying Cole and moving to his family's tobacco farm that adjoins the national forest where Deanna works. Cole dies early in the novel and Lusa tries to save the family farm.Finally, Nannie Rawley is a senior citizen who grows organic apples nearby and has conflicts with her more senior neighbor, Garnett Walker, who wants to kill weeds with chemicals to keep his property looking neat. Garnett's goal is to cross-fertilize chestnut trees to create an American chestnut that is immune to chestnut blight. Ecocentrism, Hunting, the Biotic Pyramid, and Exotic Species Aldo Leopold's Land Ethic is famously holistic and ecocentric. The ecosystem, a holistic entity, has value over and above, and in most cases more than, the value of its individual components. This ecocentric perspective is summed up in the maxim: "A thing is right when it tends to preserve the integrity, stability, and beauty of the biotic community. It is wrong when it tends otherwise" (1970, 262).Ecocentrism explains Leopold's attitude toward hunting. In many passages, such as the October account of hunting ruffed grouse (58-62) and partridge (62-69), Leopold describes the hunt with approval. However, he disapproves of programs to eradicate keystone predators because their elimination impoverishes ecosystems. His classic account, "Thinking Like a Mountain," concerns wolf eradication. He writes, "I thought that because fewer wolves meant more deer, that no wolves would mean hunters' paradise" (138). But he found that wolf eradication harms mountains, that is, ecosystems. I have watched the face of many a newly wolfless mountain, and seen the south-facing slopes wrinkle with a maze of new deer trails. I have seen every edible bush and seedling browsed, first to anaemic desuetude, and then to death. I have seen every edible tree defoliated to the height of a saddle horn.... In the end the starved bones of the hoped-for deer herd, dead of its own too-much, bleach with the bones of the dead sage, or molder under the high-lined junipers. (139-40) Leopold's concept of a biotic pyramid explains why wolf eradication harms ecosystems. According to Leopold, the energy that plants absorb from the sun: [End Page 107]... flows through a circuit called the biota, which may be represented by a pyramid consisting of layers. The bottom layer is the soil. A plant layer rests on the soil, an insect layer on the plants, a bird and rodent layer on the insects, and so on up through the various animal groups to the apex layer, which consists of the larger carnivores.... Proceeding upward, each successive layer decreases in numerical... (shrink)

John Tradescant the Elder was probably born in England in the 1570s. The earliest known historical record of his life documents his marriage to Elizabeth Day, at Meopham on 18 June 1607.1 A long career working as gardener in the service of England’s nobility—among his employers were Robert and William Cecil, Edward Wotton, and George Villiers —provided numerous opportunities for travel abroad in pursuit of the exotic species for which his eminent employers clamored. As a result of his (...) voyages, Tradescant not only imported hundreds of plant varieties for his clients, but also amassed thousands of artefacts and other.. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Ethics & the Environment 8.2 (2003) 106-125 [Access article in PDF] Leopold's NovelThe Land Ethic in Barbara Kingsolver's Prodigal Summer Peter S. Wenz Introduction Like many good novels, Prodigal Summer's 1 account of love, tragedy, conflict, and choice in human relationships conveys an overall message about how life should be lived. In this case the message corresponds to Aldo Leopold's call for "a land ethic [that] changes the role (...) of Homo sapiens from conqueror of the land-community to plain member and citizen of it." People should "respect... fellow-members and also... the community as such." 2 Barbara Kingsolver explains Leopold's key ideas and updates the Land Ethic by showing how it might guide people today. The present paper selectively displays this relationship, and then suggests some pedagogical advantages of fiction.Prodigal Summer tells three interconnected stories that take place from May through July one year in contemporary rural Kentucky. One story features Deanna Wolfe, who has spent the last 25 months working for the U.S. Forest Service in a wilderness area on Zebulon Mountain where she restores trails and impedes illegal hunting. She has just discovered that coyotes have arrived, but so has Eddie Bondo, a handsome man from the West who hates coyotes because they sometimes kill livestock. [End Page 106]Another story features Lusa Landowski and her husband Cole Widener. Lusa is an entomologist who taught at the University of Kentucky before marrying Cole and moving to his family's tobacco farm that adjoins the national forest where Deanna works. Cole dies early in the novel and Lusa tries to save the family farm.Finally, Nannie Rawley is a senior citizen who grows organic apples nearby and has conflicts with her more senior neighbor, Garnett Walker, who wants to kill weeds with chemicals to keep his property looking neat. Garnett's goal is to cross-fertilize chestnut trees to create an American chestnut that is immune to chestnut blight. Ecocentrism, Hunting, the Biotic Pyramid, and Exotic Species Aldo Leopold's Land Ethic is famously holistic and ecocentric. The ecosystem, a holistic entity, has value over and above, and in most cases more than, the value of its individual components. This ecocentric perspective is summed up in the maxim: "A thing is right when it tends to preserve the integrity, stability, and beauty of the biotic community. It is wrong when it tends otherwise" (1970, 262).Ecocentrism explains Leopold's attitude toward hunting. In many passages, such as the October account of hunting ruffed grouse (58-62) and partridge (62-69), Leopold describes the hunt with approval. However, he disapproves of programs to eradicate keystone predators because their elimination impoverishes ecosystems. His classic account, "Thinking Like a Mountain," concerns wolf eradication. He writes, "I thought that because fewer wolves meant more deer, that no wolves would mean hunters' paradise" (138). But he found that wolf eradication harms mountains, that is, ecosystems. I have watched the face of many a newly wolfless mountain, and seen the south-facing slopes wrinkle with a maze of new deer trails. I have seen every edible bush and seedling browsed, first to anaemic desuetude, and then to death. I have seen every edible tree defoliated to the height of a saddle horn.... In the end the starved bones of the hoped-for deer herd, dead of its own too-much, bleach with the bones of the dead sage, or molder under the high-lined junipers. (139-40) Leopold's concept of a biotic pyramid explains why wolf eradication harms ecosystems. According to Leopold, the energy that plants absorb from the sun: [End Page 107]... flows through a circuit called the biota, which may be represented by a pyramid consisting of layers. The bottom layer is the soil. A plant layer rests on the soil, an insect layer on the plants, a bird and rodent layer on the insects, and so on up through the various animal groups to the apex layer, which consists of the larger carnivores.... Proceeding upward, each successive layer decreases in numerical... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Ethics & the Environment 8.2 (2003) 106-125 [Access article in PDF] Leopold's NovelThe Land Ethic in Barbara Kingsolver's Prodigal Summer Peter S. Wenz Introduction Like many good novels, Prodigal Summer's 1 account of love, tragedy, conflict, and choice in human relationships conveys an overall message about how life should be lived. In this case the message corresponds to Aldo Leopold's call for "a land ethic [that] changes the role (...) of Homo sapiens from conqueror of the land-community to plain member and citizen of it." People should "respect... fellow-members and also... the community as such." 2 Barbara Kingsolver explains Leopold's key ideas and updates the Land Ethic by showing how it might guide people today. The present paper selectively displays this relationship, and then suggests some pedagogical advantages of fiction.Prodigal Summer tells three interconnected stories that take place from May through July one year in contemporary rural Kentucky. One story features Deanna Wolfe, who has spent the last 25 months working for the U.S. Forest Service in a wilderness area on Zebulon Mountain where she restores trails and impedes illegal hunting. She has just discovered that coyotes have arrived, but so has Eddie Bondo, a handsome man from the West who hates coyotes because they sometimes kill livestock. [End Page 106]Another story features Lusa Landowski and her husband Cole Widener. Lusa is an entomologist who taught at the University of Kentucky before marrying Cole and moving to his family's tobacco farm that adjoins the national forest where Deanna works. Cole dies early in the novel and Lusa tries to save the family farm.Finally, Nannie Rawley is a senior citizen who grows organic apples nearby and has conflicts with her more senior neighbor, Garnett Walker, who wants to kill weeds with chemicals to keep his property looking neat. Garnett's goal is to cross-fertilize chestnut trees to create an American chestnut that is immune to chestnut blight. Ecocentrism, Hunting, the Biotic Pyramid, and Exotic Species Aldo Leopold's Land Ethic is famously holistic and ecocentric. The ecosystem, a holistic entity, has value over and above, and in most cases more than, the value of its individual components. This ecocentric perspective is summed up in the maxim: "A thing is right when it tends to preserve the integrity, stability, and beauty of the biotic community. It is wrong when it tends otherwise" (1970, 262).Ecocentrism explains Leopold's attitude toward hunting. In many passages, such as the October account of hunting ruffed grouse (58-62) and partridge (62-69), Leopold describes the hunt with approval. However, he disapproves of programs to eradicate keystone predators because their elimination impoverishes ecosystems. His classic account, "Thinking Like a Mountain," concerns wolf eradication. He writes, "I thought that because fewer wolves meant more deer, that no wolves would mean hunters' paradise" (138). But he found that wolf eradication harms mountains, that is, ecosystems. I have watched the face of many a newly wolfless mountain, and seen the south-facing slopes wrinkle with a maze of new deer trails. I have seen every edible bush and seedling browsed, first to anaemic desuetude, and then to death. I have seen every edible tree defoliated to the height of a saddle horn.... In the end the starved bones of the hoped-for deer herd, dead of its own too-much, bleach with the bones of the dead sage, or molder under the high-lined junipers. (139-40) Leopold's concept of a biotic pyramid explains why wolf eradication harms ecosystems. According to Leopold, the energy that plants absorb from the sun: [End Page 107]... flows through a circuit called the biota, which may be represented by a pyramid consisting of layers. The bottom layer is the soil. A plant layer rests on the soil, an insect layer on the plants, a bird and rodent layer on the insects, and so on up through the various animal groups to the apex layer, which consists of the larger carnivores.... Proceeding upward, each successive layer decreases in numerical... (shrink)

In this essay, I discuss the comparison between the restoration of natural environments and the Nazi project to develop a pure homeland for native species and authentic Aryan humans. There exists a metaphorical comparison between Nazi eliminationist policies regarding specific human populations and the eradication of invasive and non-native species in ecological restorations. Moreover, there are substantive environmental policies of the Nazi regime that appear to be similar to the goals and methodology of contemporary restoration practice. But there (...) is also a more fundamental connection: the idea of the domination of the natural world. The idea of domination is the key to understanding both the process of ecological restoration and its real connection to Nazism. (shrink)

The publication of Darwin's On the Origin of Species in 1859 ignited a public storm he neither wanted nor enjoyed. Having offered his book as a contribution to science, Darwin discovered to his dismay that it was received as an affront by many scientists and as a sacrilege by clergy and Christian citizens. To answer the criticism that his theory was a theory only, and a wild one at that, he published two volumes in 1868 to demonstrate that evolution (...) was obvious to anyone who cared to look at a bull in a pasture or a dog on a hearth. In response to those who insisted that species were distinct since creation, Darwin pointed to breeders of pigs and pigeons. In reply to those who protested that human intervention is one thing and natural selection another, he argued, "If organic beings had not possessed an inherent tendency to vary, man could have done nothing." To counter those who scorned his descriptions of species in exotic places, he submitted local evidence of cabbages and cauliflower. Based on a wide array of sources, from ancient pictographs to Polish roosters, from skins and from skeletons, from scientific journals and breeding manuals, Darwin assembled a mass of proof--and a hypothesis about species reversion that risked his reputation anew. The Variation of Animals and Plants under Domestication is a two-volume compilation of his thorough and intensive research and the revolutionary conclusions that resulted. The first portion of his work is dedicated to a meticulous analysis of various aspects of plant and animal life, including an inventory of varieties and their physical and behavioral characteristics, investigation of the impact of a species' surrounding environment and the role that both natural and forced changes in this environment have had. Darwin then turns to a richly detailed discussion of the roles of inheritance and crossing in the development of species. A wealth of illustrations further support and enhance his findings. This fascinating, invaluable, and courageous undertaking eventually formed the foundation for our current understanding of evolution. "In science as in politics the victors tend to write the history books. As a result, the record of the past is edited, intentionally or unintentionally, so that it focuses mainly on the precursors of contemporary orthodoxy. Such a focus may accurately represent the genealogy of modern ideas, but it almost inevitably misrepresents the historical experience of their progenitors... Even the powerful, persuasive, and ultimately triumphant theory of evolution by natural selection required not only defense, but repeated buttressing and revision. Variation showed Darwin hard at work on this rearguard action, using the materials he had at hand... His information was gleaned from the observations of fanciers, breeders, and amateur naturalists, as well as from the treatises of those on the cutting edge of zoology and botany. As hindsight narrows the historical spotlight, it imposes its own sense of hierarchy on the preoccupations of the past. But Darwin was interested in all of these topics, valued all of these sources, and belonged, to a greater or lesser extent, to all of these communities."--from the Introduction. (shrink)

In 1776, the first living giant anteater to reach Europe arrived in Madrid from Buenos Aires. It survived 6 months in the Real Sitio del Buen Retiro before being transferred to the newly founded Real Gabinete de Historia Natural. In 1853, 77 years later, a second anteater was brought to London by two German showmen and exhibited at a shop in Bloomsbury, where it was visited by the novelist Charles Dickens. The animal was subsequently purchased by the Zoological Society of (...) London, which classed it as one of the most important additions to the menagerie since its formation in 1828. Drawing on recent work in animal biography, this article assesses the reception of the two anteaters and considers their cultural and scientific significance. I examine the logistics of the exotic animal trade and trace the transatlantic networks that permitted anteaters-and knowledge about them-to move between continents. I also study the modes of representation, from painting to taxidermy, that enabled the anteaters to reach new audiences. By focusing in detail on the lives of two exceptional anteaters, the article illuminates understandings of the species more broadly and shows how different spaces and places shaped the creation and dissemination of zoological knowledge. I emphasise, in particular, the tensions that emerged between imperial and colonial science and the competing knowledge regimes of the natural history museum, the menagerie, and the field. (shrink)

Although episodes of captive breeding for display and acclimatization purposes date back to the 19th century, systematic breeding for species conservation first became the central mission for European zoological gardens in the interwar period. While most scholars explain this shift as a result of a decline in the global trade of exotic animals, my analysis points to the simultaneous renewed interest in native endangered and extinct species as a catalyst for captive breeding experiments. This article considers the (...) role of zoos in one of the earliest de-extinction projects, namely the breeding back of the Eurasian wild horse. By investigating two breeding programs, those initiated by Tadeusz Vetulani in Poland and the Heck brothers in Germany, my analysis reveals not only the political stakes, but also the different methods employed in these attempts to resurrect the tarpan. More specifically, I explore how scientific ideas about heredity and hybridization, as well as understandings of the porous boundary between domestic and wild horses, paved the way for selective breeding to be mobilized as a means of bringing back the extinct species. This ambitious goal reinvigorated the scientific function of the zoo by making it an experimental ground for undoing extinction, and laid the groundwork for its future role in the emergent wildlife conservation movement. In addition to mapping out knowledge exchange between zoologists, geneticists, and paleontologists, this article traces the circulation of specimens between natural history museums, zoos, and wildlife reserves to underscore the material dimension of ex situ conservation practices. (shrink)

When the Royal Botanic Gardens at Kew in South London were opened to the general public in the 1840s, they were presented as a ‘world text’: a collection of flora from all over the world, with the spectacular tropical (read: colonial) specimens taking centre stage as indexes of Britain’s imperial supremacy. However, the one exotic plant species that preoccupied the British cultural imagination more than any other remained conspicuously absent from the collection: the banyan tree, whose non-transferability left (...) a significant gap in the ‘text’ of the garden, thereby effectively puncturing the illusion of comprehensive global command that underpins the biopolitical designs of what Richard Grove has aptly dubbed ‘green imperialism’. This article demonstrates how, in the 19th and early 20th centuries, the banyan tree became an object of fascination and admiration for British scientists, painters, writers and photographers precisely because of its obstinate non-availability to colonial control and visual or even conceptual representability. (shrink)

My answer to the question why? is relatively uncontroversial among anthropologists. Sharing food makes good evolutionary sense, because animals who share food thereby insure themselves against hunger. It is for this reason that sharing food is thought to be so common in the natural world. The vampire bat is a particularly exotic example of a food-sharing species. The bats roost in caves in large numbers during the day. At night, they forage for prey, from whom they suck blood (...) if they can, but they aren’t always successful. If they fail to obtain blood for several successive nights, they die. The evolutionary pressure to share blood is therefore strong. The biologist Wilkinson [59] reports that a hungry bat begs for blood from a roostmate, who will sometimes respond by regurgitating some of the blood it is carrying in its own stomach. This isn’t too surprising when the roostmates are related, but the bats also share blood with roostmates who aren’t relatives. The behaviour is nevertheless evolutionarily stable, because the sharing is done on a reciprocal basis, which means that a bat is much more likely to help out a roostmate that has helped it out in the past. Bats that refuse to help out their fellows therefore risk not being helped out themselves in the future. Vampire bats have their own way of sharing, and we have ours. We call our way of sharing “fairness”. If the accidents of our evolutionary history had led to our sharing in some other way, it would not occur to us to attribute some special role to our current fairness norms. Whatever alternative norms we then.. (shrink)

As a sort of intellectual provocation and as a lateral thinking strategy for creativity, this chapter seeks to determine what the study of the dynamics of biodiversity can offer linguists. In recent years, the analogical equation "language = biological species" has become more widespread as a metaphorical source for conceptual renovation, and, at the same time, as a justification for the defense of language diversity. Language diversity would be protected in a way similar to the mobilization that has taken (...) place to protect endangered species. Nevertheless, one must be careful when uncritically transferring conceptualizations and theoretical frameworks from one field to another, since obviously, these two phenomena are quite different in the real world. The dialogue with bioecologists starts by asking about the formation of diversity, i.e., about specialization. Here, one can observe the similarity between the processes of linguistic and genetic fragmentation, in the sense that both phenomena have a (socio)geographical basis for dispersion and consequently, for the loss of their original compact nature and their intercommunication. The self-organizing and creative properties of human beings favor the development of specific varieties for each subset, varieties that continue to evolve constantly, through the unceasing "languaging" of humanity. Regarding the continuity of species or languages, one can also observe the decisive role of intragroup relations. The staying power of linguistic varieties will increase in direct proportion to the intensity of the relationship among the components of the subset. On the other hand, if exotic elements are introduced, especially if these elements are aggressive in nature, the alteration of the ecological niche may turn out to be fatal for the continuity of the previously existing forms. This suggests to us the need to make an in-depth study of what the minimal contextual conditions would be so that a set linguistic group could be assured a sustainable continuity within a framework of linguistic contact. What type of minimum (socio-)ecological niche would a language have to have if we wished to ensure its habitual reproduction? A proposal is made here to explore the ideas of "exclusive functions" and "non-hierarchical functional distribution" for codes in situations where there is high contact and a danger of disuse. As regards change, this phenomenon is seen as an inherent element in the tendency of life to create new developments, which may or not be accompanied by an adaptation to changing environmental conditions. It is pointed out that, similar to what happens in biology, much of linguistic innovation stems from a systemically reorganized mixture of solutions from different codes. An important research question would be, however, to determine why some of these innovations disappear and others survive and extend throughout the community. The big question mark, as Mufwene points out, is, then how to manage to understand how "the evolution of language proceeds by naturally selecting from among the competing alternatives available through the idiolects of individual speakers". Extinction, whether it be of languages or of species, is caused in most cases "by a combination of demographic processes and environmental changes", as Brown points out. Thus, the environment plays a fundamental role in the direction of evolution, since the "the survival of the fittest is, in actuality, the survival of those who fit into the context (Allen and Hoekstra)". This allows us to see the great degree of importance of political-economic contexts in the case of languages. In the same way, migratory movements are also one of the major variables determining the extinction of biodiversity and language diversity. Species and habitat form the basic unit of existence, and this is the major point of departure for understanding the problem of the preservation and recovery of species or languages. Given the increase in the degree of linguistic contact, the continuity of language diversity depends on determining, as exactly as possible, as Prigogine, the physicist, would say, what precise conditions of imbalance may prove to be stable. The great challenge is not so much avoiding contact but managing it. And "restorative ecology" can also be of help to us here. Being able to reach sustainable solutions for language diversity implies a profound knowledge of the dynamics for determining the ways in which language is used in contact situations. The general conclusion is that linguistics is still terminologically and conceptually ill prepared to deal with the dynamic character of human languages. The world and our objects must be conceived of as elements in a state of flux, as changing systems in an unstable equilibrium. With respect to language policy, it would be necessary to make an effort to manage to establish some general principles regarding the linguistic organization of the human species that would make it possible for local linguistic diversity and communication on a planetary scale, which must necessarily take place, to be compatible with each other. To succeed, it will be necessary to continue promoting an autonomous socio-ecological perspective devoted to the comprehension of language phenomena. Such a perspective would be based on a paradigm of complexity, and would, at the same time, place human beings at the center of its theoretical underpinnings. (shrink)

Two protracted debates about the moral status of animals in ecological restoration projects are discussed that both testify to the troubling aspects of our inclination to think in terms of dualisms and dichotomies. These cases are more or less complementary: the first one is about the (re)introduction of species that were once pushed out of their native environment; the other one concerns the elimination or eradication of “exotic” and “alien” species that have invaded and degraded ecosystems. Both (...) cases show the detrimental impact of dualistic thinking on ecological restoration projects. In the first case, communication and cooperation between stakeholders is frustrated by the opposition of zoocentrism and ecocentrism; in the second case the opposition of nativism and cosmopolitanism appears to be a major stumbling block for consensus building and conflict management. I will argue that “gradualization”—thinking in terms of degrees instead of boundaries—can offer a way out of this black-and-white thinking and can open up space for negotiation and deliberation among different and sometimes diverging perspectives. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Nietzsche and the Political by Daniel W. ConwayDaniel BreazealeDaniel W. Conway. Nietzsche and the Political. London: Routledge, 1997. Pp. xii + 163. Cloth, $65. Paper, $16.95.This brief but stimulating work is a vigorous effort to defend the importance of Nietzsche as a “political” thinker. In order to make this case, Conway has to fight on two fronts: simultaneously rebutting the views of the many contemporary interpreters who argue (...) that Nietzsche is either an anti-political philosopher or else a distinctively inferior political thinker, while also reclaiming Nietzsche’s political thought from the race-theorists and Nazis who so successfully appropriated it earlier in this century. Conway is victorious on both fronts, and makes a compelling case for the contemporary relevance of Nietzsche’s thoughts on the broad topics of “culture” and “education.” This, of course, by no means exhausts the realm of the “political,” and Conway has little or nothing to say about Nietzsche’s views on such topics as the state, justice, legality, etc. Instead, he is concerned with what Nietzsche himself called “great politics.” For this reason, the book is concerned almost exclusively with Nietzsche’s later writings, focusing primarily upon the writings of 1886–88, while generally ignoring the Nachlass altogether.Chapter 1 (“Political Perfectionism”) deals with Nietzsche’s conception of the fundamental task of politics: namely, to facilitate humankind’s endless quest for “perfection,” a quest that alone justifies human existence. Since Nietzsche associated the perfection of the species with the appearance of the rarest and most exotic individual specimens, it follows that the specific task of political activity is “to legislate the conditions under which such exemplars will most likely emerge.” It is within the context of this “political” ideal that Conway offers his own, ingenious and controversial interpretation of Zarathustra’s teaching concerning the Übermensch.The relationship between Nietzsche’s perfectionism and his moral pluralism is the subject of Chapter 2 (“On the Uses and Disadvantages of Morality for Life”). Here Conway offers a thoughtful comparison between Nietzsche himself and some of his “models,” such as Caesar, Napoleon, and the Laws of Manu, and takes advantage of this comparison in order to introduce Nietzsche’s crucial—albeit extremely problematic—notions of the “order of rank” and “pathos of distance.” Chapter 3 (“Perfectionism in the [End Page 177] Twilight of the Idols”) is devoted to Nietzsche’s “critique of modernity.” Here Conway offers his own “political” interpretation of Nietzsche’s withdrawal from the “political macrosphere” of his own age and retreat into the “political microsphere” of his personal life and literary/cultural projects, including his various “educational” schemes. A certain ambiguity in the overall conception of this book becomes apparent at this point, however, inasmuch as Conway finds himself simultaneously distinguishing between Nietzsche’s “moral” and “political” perfectionism, while continuing to insist upon the larger “political” significance of the former—even while conceding that, for Nietzsche himself, political perfection was a mere means for moral perfection. Chapter 4 (“Regimens of Self-Overcoming”) contains a detailed account of the necessary antagonism between the (“untimely”) Nietzschean philosopher and his own age and an insightful discussion of what Conway calls “the aversive mechanism of self-overcoming” (69). Conway’s discussion of the link between Nietzschean perfectionism and the adoption of multiple perspectives (“experimentalism”) is one the clearest and best in the literature. Nietzsche’s own self-experiments and his understanding of the same as “signs” for others are discussed in Chapter 5 (“The Philosopher’s Versucherkunst”). Like other recent interpreters, Conway calls attention to the essential role of erotic love in Nietzsche’s conception of the process of experimental self-education and to the way in which eros links purely individual goals to larger cultural and educational ones. The chapter concludes with an admirable account of how Nietzsche was able to harness and to employ his own resentment as an instrument of self-overcoming. This theme is continued in Chapter 6 (“Comedians of the Ascetic Ideal”), which tries to show how Nietzsche sought to safeguard the crippled will in an unpropitious era, not by rejecting the ascetic ideal, but by employing it in a new way. This is perhaps Conway’s most original... (shrink)

What constitutes legitimate killing? How do our concerns over animal death fit with respect to our broader beliefs about the conservation or destruction of the ‘natural’ world? What does this mean for how we think about our own existence? This ethnography concerns itself with such questions as they have played out in a series of entangled conflicts with, and over, the non-human world; specifically, historically rooted tensions over the inception of the Wet Tropics World Heritage Area in Queensland Australia and (...) contemporary arguments over the ‘hunting’ and ‘management’ of feral pigs (Sus scrofa), an ‘exotic’ pest species. Similarities evident in the politics of natural heritage and animal death illuminate two distinct contemporary strategies for confronting existential struggles over life, death and destruction. (shrink)

A fauna sul-americana evolveu durante dezenas de milhões de anos em isolamento dos outros continentes. Isso conferiu-lhe um carácter muito particular, comprovado pelo enorme número de táxones endémicos da divisão biogeográfica em que se inclue o sub-continente – Região Neotropical.Quando os descobridores e colonizadores abordaram e foram penetrando no Brasil, no século XVI e seguintes, deparou-se-lhes uma fauna – abundante na época –, diversificada e estranha ao seu conhecimento da fauna europeia, quando muito também de algumas espécies asiáticas e africanas. (...) As tendências reveladas pelos ‘colonizadores-naturalistas’ na descrição dessa fauna foram diferentes. Uns denominaram-na como se de espécies europeias ou africanas se tratasse. Outros reconheceram a sua originalidade, adoptando a nomenclatura etnobiológica dos Índios, a qual reproduziram em sons da língua portuguesa. Pêro de Magalhães Gândavo, o primeiro português a produzir obra impressa em que se descreve a fauna brasílica, seguiu ambas as vias, conforme os casos. É do seu relato, publicado em 1576, que se apresentam e comentam alguns excertos neste artigo.South American biodiversity evolved for tens of million years in isolation. A most special composition of its fauna and flora has been the result of such an isolation period, the number of endemic taxa being very large. Biogeographers soon recognized the singularity of South America, including this sub-continent in a biogeographical division of the highest rank - the Neotropical Region. When Portuguese discoverers and explorers, from the 16th century on, passed into Brazil, they found a diversified and exotic fauna quite different from the European or African ones that they eventually knew. Some of them, namely jesuits and other educated people, described the most common or conspicuous species, indicating the main edible or dangerous properties of each one. Ethnobiological nomenclature or the common names of the closer European or African species have been applied by those ‘naturalists’. The first of them recording his observations and speculations on a printed book was Pêro de Magalhães Gândavo, who lived in Brazil for a few years before 1561. Comments on his interesting book, entitled História da Província de Santa Cruz, are presented in this paper. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 20 (2000) 23-42 [Access article in PDF] Overcoming the Grip of Consumerism Stephanie KazaUniversity of VermontFor fifteen years the Worldwatch Institute of Washington, D. C. has been publishing a review of the declining condition of the global environment (Brown et al. 1998). For the most part, the picture is not good. Much of the deterioration can be traced directly to human activities--urban expansion equates to species (...) loss, industrial manufacturing to air pollution, factory farming to water pollution, chemical agriculture to poisoned soil. Accelerating these environmental impacts are rapidly rising population numbers, increasingly efficient technologies, and consumption rates beyond the planet's capacity. These three have been linked by the equation I=PAT, or environmental impact=population size multiplied by affluence (or degree of consumption) multiplied by technology. Reduce any one of these and the impact drops; increase one or all three, and the impact rises, in some cases dramatically.Much of the conversation among scientists and technologists has focused on the P (population) and T (technology) parts of the equation, with grave concerns that rising population numbers are swamping earth systems, yet often with buoyant optimism that technological breakthroughs will solve everything. These two perspectives dominated political discussion for much of the 1960s and 1970s (Ehrlich et al. 1977 and Lovins 1977, among others). But by the 1980s the facts were incontrovertible: high rates of consumption were driving environmental destruction just as fast if not faster than rising population. At the 1992 Rio Summit in Brazil, representatives of southern countries demanded that high-consuming northern countries examine their own contribution to the environmental crisis rather than placing blame elsewhere. It is our obligation in the North to respond to these serious requests.How much do people in northern industrialized countries consume? Here are some indicator figures: Americans consume their average body weight (120 pounds) every day in materials extracted and processed from farms, mines, range lands, and forests (Ryan and Durning 1997, 5). In the United States, the number of shopping malls (close to 35,000) eclipsed the number of high schools in 1987 (Dunning 1992, 130). Since 1950 the per capita consumption of energy, meat, and lumber has doubled, use of plastic has increased five times, use of aluminum seven times, and average airplane miles per person has soared 33-fold (Durning 1992, 29). As products have proliferated, we see the swelling ecological footprint behind each new thing: clear-cut forests replacing paper plantations in Thailand, toxic oil polluting native lands of Ecuador, women earning poverty wages assembling computer chips in [End Page 23] Malaysia--the stories are not as pretty as the products. Materials extraction, production, distribution, use, and waste disposal--all of these have ecological costs, many of which are life threatening.Why should Buddhists and Christians address consumption? For starters, it is a nonsectarian issue; responsibility cuts across denominations and religious belief systems. Collaboration of all kinds is needed to take apart this juggernaut of complex causes and conditions. I believe the Buddhist tradition has powerful analytical tools and spiritual practices which may be helpful in this undertaking. These may aid or inspire similar efforts explored through the Christian heritage. A survey of the landscape and the literature shows it is shockingly clear: the challenge here is enormous. It will require all the spiritual insight, dedication, and sheer stamina we can bring to it. This work cannot be done alone; we need each other's help to keep going through the many obstacles.To date, Buddhist initiatives in this conversation have been modest. Several popular books have brought Buddhist perspectives to bear on consumption issues, most notably E. F. Schumacher's Small is Beautiful (1975) and Gary Snyder's The Practice of the Wild (1990). Both works popularize practices of simplicity and restraint, flavored by the exotic Western fascination with Eastern thought. Several Buddhist teachers in the U.S. have taken up particular sub-themes addressing over-consumption. Philip Kapleau has sounded an ethical call for vegetarianism based on the first precept, "no killing" (1982). Robert Aitken has taken a stand for reducing wants and needs to simplify... (shrink)

ArgumentIn this paper I study the engagement of German ornithologists with the Collared Dove, a bird species of Asian origin that spread massively throughout Central Europe in the 1940s and 1950s. Never before had the spread of a single species attracted so much attention from European ornithologists. Ornithologists were not only fascinated by the exotic origin of the bird, but even more so by the unprecedented rapidity of its expansion. As it is argued in the paper, the (...) advent of the bird created an outstanding opportunity for ornithologists to study the process of biogeographic range expansion. The paper traces how knowledge on the dove's expansion took shape in the social, discursive, and material practices of a large-scale observation campaign of German ornithologists. The paper also argues that ornithologists’ observation practices have contributed to the construction of a benevolent cultural image of the Collared Dove. This sets the case of the Collared Dove apart from many recent debates in which newly arriving species have been framed as a threat to biodiversity. The paper contributes both to a historical understanding of scientific fieldwork as well as of the role of scientific knowledge in the shaping of cultural meanings of animals. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 20 (2000) 23-42 [Access article in PDF] Overcoming the Grip of Consumerism Stephanie KazaUniversity of VermontFor fifteen years the Worldwatch Institute of Washington, D. C. has been publishing a review of the declining condition of the global environment (Brown et al. 1998). For the most part, the picture is not good. Much of the deterioration can be traced directly to human activities--urban expansion equates to species (...) loss, industrial manufacturing to air pollution, factory farming to water pollution, chemical agriculture to poisoned soil. Accelerating these environmental impacts are rapidly rising population numbers, increasingly efficient technologies, and consumption rates beyond the planet's capacity. These three have been linked by the equation I=PAT, or environmental impact=population size multiplied by affluence (or degree of consumption) multiplied by technology. Reduce any one of these and the impact drops; increase one or all three, and the impact rises, in some cases dramatically.Much of the conversation among scientists and technologists has focused on the P (population) and T (technology) parts of the equation, with grave concerns that rising population numbers are swamping earth systems, yet often with buoyant optimism that technological breakthroughs will solve everything. These two perspectives dominated political discussion for much of the 1960s and 1970s (Ehrlich et al. 1977 and Lovins 1977, among others). But by the 1980s the facts were incontrovertible: high rates of consumption were driving environmental destruction just as fast if not faster than rising population. At the 1992 Rio Summit in Brazil, representatives of southern countries demanded that high-consuming northern countries examine their own contribution to the environmental crisis rather than placing blame elsewhere. It is our obligation in the North to respond to these serious requests.How much do people in northern industrialized countries consume? Here are some indicator figures: Americans consume their average body weight (120 pounds) every day in materials extracted and processed from farms, mines, range lands, and forests (Ryan and Durning 1997, 5). In the United States, the number of shopping malls (close to 35,000) eclipsed the number of high schools in 1987 (Dunning 1992, 130). Since 1950 the per capita consumption of energy, meat, and lumber has doubled, use of plastic has increased five times, use of aluminum seven times, and average airplane miles per person has soared 33-fold (Durning 1992, 29). As products have proliferated, we see the swelling ecological footprint behind each new thing: clear-cut forests replacing paper plantations in Thailand, toxic oil polluting native lands of Ecuador, women earning poverty wages assembling computer chips in [End Page 23] Malaysia--the stories are not as pretty as the products. Materials extraction, production, distribution, use, and waste disposal--all of these have ecological costs, many of which are life threatening.Why should Buddhists and Christians address consumption? For starters, it is a nonsectarian issue; responsibility cuts across denominations and religious belief systems. Collaboration of all kinds is needed to take apart this juggernaut of complex causes and conditions. I believe the Buddhist tradition has powerful analytical tools and spiritual practices which may be helpful in this undertaking. These may aid or inspire similar efforts explored through the Christian heritage. A survey of the landscape and the literature shows it is shockingly clear: the challenge here is enormous. It will require all the spiritual insight, dedication, and sheer stamina we can bring to it. This work cannot be done alone; we need each other's help to keep going through the many obstacles.To date, Buddhist initiatives in this conversation have been modest. Several popular books have brought Buddhist perspectives to bear on consumption issues, most notably E. F. Schumacher's Small is Beautiful (1975) and Gary Snyder's The Practice of the Wild (1990). Both works popularize practices of simplicity and restraint, flavored by the exotic Western fascination with Eastern thought. Several Buddhist teachers in the U.S. have taken up particular sub-themes addressing over-consumption. Philip Kapleau has sounded an ethical call for vegetarianism based on the first precept, "no killing" (1982). Robert Aitken has taken a stand for reducing wants and needs to simplify... (shrink)

During the mid-18th century, when electricity was coming into its own, natural philosophers began to entertain the possibility that electricity is the mysterious nerve force. Their attention was first drawn to several species of strongly electric fish, namely torpedoes, a type of African catfish, and a South American "eels." This was because their effects felt like those of discharging Leyden jars and could be transmitted along known conductors of electricity. Moreover, their actions could not be adequately explained by popular (...) mechanical theories. Many of the early documents supportive of the hypothesis of animal electricity were associated with the Dutch colonies in South America. This article presents and examines those documents, and shows how Dutch scientists on both sides of the Atlantic conducted experiments and communicated with each other in the 1750s and 1760s. It reveals the important roles played by inquisitive physicians and lovers of nature in South America, and by natural philosophers and collectors of exotic specimens in the Netherlands—learned men who began to make a credible case for animal electricity in some exciting places at a pivotal moment in time. (shrink)

During the mid-18th century, when electricity was coming into its own, natural philosophers began to entertain the possibility that electricity is the mysterious nerve force. Their attention was first drawn to several species of strongly electric fish, namely torpedoes, a type of African catfish, and a South American "eels." This was because their effects felt like those of discharging Leyden jars and could be transmitted along known conductors of electricity. Moreover, their actions could not be adequately explained by popular (...) mechanical theories. Many of the early documents supportive of the hypothesis of animal electricity were associated with the Dutch colonies in South America. This article presents and examines those documents, and shows how Dutch scientists on both sides of the Atlantic conducted experiments and communicated with each other in the 1750s and 1760s. It reveals the important roles played by inquisitive physicians and lovers of nature in South America, and by natural philosophers and collectors of exotic specimens in the Netherlands—learned men who began to make a credible case for animal electricity in some exciting places at a pivotal moment in time. (shrink)

ArgumentThe nineteenth century witnessed the advent of the modern zoo. Nearly everyone who came to watch the exotic animals was a “lay person” in the sense that virtually none had formal training in zoology. This paper provides a typology of these observers: the zoo directors, assistants, keepers, animal painters, and the “common” visitor. What did they observe and what were their motivations? Did they pursue a certain agenda? What kind of knowledge, if any, did they produce? Soon the issue (...) of the reliability of these observations emerged. Lay observers insisted on the veracity of their intimate and personal knowledge of animals while academics complained that their claims could not be generalized and were tainted by anthropomorphism. Hence the focus on the observations of these laymen will reveal contemporary assumptions on what may count as “scientific.” This is closely linked to the question of how far the zoo may qualify as a site of scientific investigation in the first place. The constraints on doing research on animals in a public space such as the zoo were numerous. Yet despite these obstacles the zoological garden contributed to the rise of ecological thinking as well as to the formation of ethology as a scientific discipline. (shrink)

We give an almost explicit presentation of exotic functions corresponding to some exotic smooth structure on topologically trivial R4. The construction relies on the model-theoretic tools from the previous paper. We can formulate unexpected, yet direct connection between ‘‘localized’’ exotic small R4’s and some noncommutative spaces. The formalism of QM can be interpreted in terms of exotic smooth R4’s localized in spacetime. A new way of looking at the problem of decoherence is suggested. The 4-dimensional spacetime (...) itself has built-in means which may enforce a kind of decoherence. (shrink)

A developmental theory of erotic/romantic attraction is presented that provides the same basic account for opposite-sex and same-sex desire in both men and women. It proposes that biological variables, such as genes, prenatal hormones, and brain neuroanatomy, do not code for sexual orientation per se but for childhood temperaments that influence a child's preferences for sex-typical or sex-atypical activities and peers. These preferences lead children to feel different from opposite-or same-sex peers — to perceive them as dissimilar, unfamiliar, and (...) class='Hi'>exotic. This, in turn, produces heightened nonspecific autonomic arousal that subsequently gets eroticized to that same class of dissimilar peers: Exotic becomes erotic. Specific mechanisms for effecting this transformation are proposed. The theory claims to accommodate both the empirical evidence of the biological essen-. (shrink)

In this pathbreaking study, Micaela di Leonardo reveals the face of power within the mask of cultural difference. From the 1893 World's Fair to Body Shop advertisements, di Leonardo focuses on the intimate and shifting relations between popular portrayals of exotic Others and the practice of anthropology. In so doing, she casts new light on gender, race, and the public sphere in America's past and present. "An impressive work of scholarship that is mordantly witty, passionately argued, and takes no (...) prisoners."--Lesley Gill, News Politics "[Micaela] di Leonardo eloquently argues for the importance of empirical, interdisciplinary social science in addressing the tragedy that is urban America at the end of the century."--Jonathan Spencer, Times Literary Supplement "In her quirky new contribution to the American culture brawl, feminist anthropologist Micaela di Leonardo explains how anthropologists, 'technicians of the sacred,' have distorted American popular debate and social life."--Rachel Mattson, Voice Literary Supplement "At the end of di Leonardo's analyses one is struck by her rare combination of rigor and passion. Simply, [she] is a marvelous iconoclast."--Matthew T. McGuire, Boston Book Review. (shrink)

The goal is to show that various exotic prefix classes can be "tamed by large cardinals". I.e., every statement in the class is either provable or refutable using presently formulated large cardinals. Some of these exotic prefix classes consist entirely of explicitly P01 sentences.

Although biological findings currently dominate the research literature on the de- terminants of sexual orientation, biological theorizing has not yet spelled out a developmental path by which any of the various biological correlates so far iden- tified might lead to a particular sexual orientation. The Exotic-Becomes-Erotic (EBE) theory of sexual orientation (Bem, 1996) attempts to do just that, by sug- gesting how biological variables might interact with experiential and sociocultural factors to influence an individual’s sexual orientation. Evidence for the (...) theory is reviewed, and a path analysis of data from a large sample of twins is presented which yields preliminary support for the theory’s claim that correlations between genetic variables and sexual orientation are mediated by childhood gender non- conformity. (shrink)

George Loewenstein is one of the pioneers of the rapidly growing field of behavioral economics. For over twenty years he has been working at the intersection of economics and psychology and is one of the few people of whom it can be said that their work is equally respected and well known within both disciplines. This book brings together a selection of his papers focusing on what he calls "exotic preferences"-- the disparate motives that drive human behavior. Anoriginal introduction (...) outlines Loewenstein's general approach to research, and there are short introductions to each paper outlining briefly when, how and why they came to be written, providing a fascinating and vivid insight into the process of intellectual creativity. (shrink)

“When Species Meet is a breathtaking meditation on the intersection between humankind and dog, philosophy and science, and macro and micro cultures.” —Cameron Woo, Publisher of Bark magazine In 2006, about 69 million U.S. households had pets, giving homes to around 73.9 million dogs, 90.5 million cats, and 16.6 million birds, and spending over $38 billion dollars on companion animals. As never before in history, our pets are truly members of the family. But the notion of “companion species”—knotted (...) from human beings, animals and other organisms, landscapes, and technologies—includes much more than “companion animals.” In When Species Meet, Donna J. Haraway digs into this larger phenomenon to contemplate the interactions of humans with many kinds of critters, especially with those called domestic. At the heart of the book are her experiences in agility training with her dogs Cayenne and Roland, but Haraway’s vision here also encompasses wolves, chickens, cats, baboons, sheep, microorganisms, and whales wearing video cameras. From designer pets to lab animals to trained therapy dogs, she deftly explores philosophical, cultural, and biological aspects of animal-human encounters. In this deeply personal yet intellectually groundbreaking work, Haraway develops the idea of companion species, those who meet and break bread together but not without some indigestion. “A great deal is at stake in such meetings,” she writes, “and outcomes are not guaranteed. There is no assured happy or unhappy ending—socially, ecologically, or scientifically. There is only the chance for getting on together with some grace.” Ultimately, she finds that respect, curiosity, and knowledge spring from animal-human associations and work powerfully against ideas about human exceptionalism. One of the founders of the posthumanities, Donna J. Haraway is professor in the History of Consciousness Department at the University of California, Santa Cruz. Author of many books and widely read essays, including The Companion Species Manifesto: Dogs, People, and Significant Otherness and the now-classic essay “The Cyborg Manifesto,” she received the J. D. Bernal Prize in 2000, a lifetime achievement award from the Society for Social Studies in Science. (shrink)

In this address, I outline my “Exotic-Becomes-Erotic" theory of sexual orientation (Bem, 1996) , which provides the same basic account for both opposite-sex and same-sex erotic desire—and for both men and women. It proposes that biological variables do not code for sexual orientation per se but for childhood temperaments that influence a child’s preferences for sextypical or sex-atypical activities. These preferences lead children to feel different from opposite-sex or same-sex peers—to perceive them as “exotic.” This, in turn, produces (...) heightened physiological arousal that subsequently gets eroticized to that same class of peers: Exotic becomes erotic. The theory claims to accommodate both the empirical evidence of the biological essentialists and the cultural relativism of the social constructionists. I also discuss sex differences in sexual orientation and the political implications of trying to explain homosexuality. (shrink)

First published in 2003. Routledge is an imprint of Taylor & Francis, an informa company.

This paper is about intentional identity, the phenomenon of intentional attitudes having a common focus. I present an argument against an approach to explaining intentional identity, defended by Nathan Salmon, Terence Parsons and others, that involves positing exotic objects. For example, those who adopt this sort of view say that when two astronomers had beliefs about Vulcan, their attitudes had a common focus because there is an exotic object that both of their beliefs were about. I argue that (...) countenancing these exotic objects does not help us explain intentional identity. (shrink)

Jennifer Anna Gosetti-Ferencei demonstrates that the exotic, as reflected in major works of German literature and in the philosophy and art that inspires it,..