Why We Love Dogs, Eat Pigs, and Wear Cows offers an absorbing look at what social psychologist Melanie Joy calls carnism, the belief system that conditions us to eat certain animals when we would never dream of eating others. Carnism causes extensive animal suffering and global injustice, and it drives us to act against our own interests and the interests of others without fully realizing what we are doing. Becoming aware of what carnism is and how it functions is vital to personal empowerment and social transformation, as it enables us to make our food choices more freely—because without awareness, there is no free choice.
Amber Carpenter on Animals in Indian Philosophy [Podcast]
An interview with Amber Carpenter about the status of nonhuman animals in ancient Indian philosophy and literature.
Illuminating Community – Animals in Classical Indian Thought
This chapter presents a discussion of the rich tradition of reflection on animals in ancient Indian philosophy, which deals with but is not restricted to the topic of reincarnation. At the center of the piece is the continuity that Indians saw between human and nonhuman animals and the consequences of this outlook for the widespread idea of nonviolence. Consideration is also given to the philosophical interest of fables centrally featuring animals, for example the Pañcatantra. In general it is suggested that ancient Indian authors did not, unlike European counterparts, focus on the question of what makes humans unique in contrast to all other animals, but rather on the ethical and metaphysical interconnections between humans and various kinds of animals.
African Philosophy, and Non-human Animals [Interview]
University of Nairobi’s Reginald M. J. Oduor talks to Anteneh Roba and Rainer Ebert.
Dōgen 道元 (1200–1253)
In Japanese religious history, Dōgen (1200–1253) is revered as the founder of the Japanese school of Sōtō Zen Buddhism. Tradition says he was born of an aristocratic family, orphaned, and at the age of twelve joined the Tendai Buddhist monastic community on Mt Hiei in northeastern Kyoto. In search of an ideal teacher, he soon wandered off from the central community on the mountain and ended up in a small temple in eastern Kyoto, Kennin-ji.
Neurodiversity, epistemic injustice, and the good human life
Autism has typically been framed as inherently harmful and at odds with both subjective happiness and objective flourishing. In recent decades, however, the view of autism as inherently harmful has been challenged by neurodiversity proponents, who draw on social and relational models of disability to reframe the harm autistic people face as arising out of the interaction between being autistic and disabling environments. Here we build on the neurodiversity perspective by arguing that autistic thriving has been rendered both invisible and unthinkable by interlocking forms of testimonial and hermeneutical injustice. On the view we propose, rather than autism being at odds with the possibility of living a good life as such, We argue that our mainstream conceptions of the good life have excluded autistic manifestations of happiness and flourishing. This leads to an epistemic catch-22-like paradoxical situation whereby one can be recognised as autistic or as thriving, but not both. We then propose four ameliorative strategies that support moving towards broader conceptions of the good human life which will allow us to recognise not just autistic, but also other neurodivergent ways, of living a good human life.
Maya Cosmos: Three Thousand Years on the Shaman’s Path
The ancient Maya, through their shamans, kings, warriors, and scribes, created a legacy of power and enduring beauty. The landmark publication of A Forest of Kings presented the first accessible, dramatic history of this great civilization, written by experts in the translation of glyphs. Now, in Maya Cosmos, Freidel, Schele, and Parker examine Maya mythology and religion, unraveling the question of how these extraordinary people, five million strong, have managed to preserve their most sacred beliefs into modern times. In Maya Cosmos, the authors draw upon translations of sacred texts and histories spanning thousands of years to tell us a story of the Maya, not in our words but in theirs.
Aztec Pictorial Narratives: Visual Strategies to Activate Embodied Meaning and the Transformation of Identity in the Mapa de Cuauhtinchan No. 2
In this chapter, Laack analyzes a migration account visually depicted in the Mexican early colonial pictorial manuscript known as the Mapa de Cuauhtinchan No. 2. This pictographic map tells the story of a group of Aztecs leaving their primordial home, changing their social, cultural, and religious identity through migration and the passing of ordeals, and finally settling in the town of Cuauhtinchan. It is painted in the style of Aztec pictography, which used visual imagery to convey thoughts and meanings in contrast to alphabetical scripts using abstract signs for linguistic sounds. Drawing on the theories of embodied metaphors and embodied meaning by philosopher Mark L. Johnson and cognitive linguist George P. Lakoff, I argue that Aztec pictography offers efficient and effective means to communicate embodied metaphors on a visual level and evokes complex layers of embodied meaning. In doing so, I intend to change perspective on the narrative powers of religious stories by transcending textual patterns of analysis and theory building and opening up to non-linguistic modes of experience and their influence on narrative structures and strategies.
Sensorial experiences in Mesoamerica: Existing Scholarship and Possibilities
The cultural construction of experience and perception has been a topic of interest among scholars working in Mesoamerica for decades. Archaeological remains, art, ancient and historic textual sources, and ethnographic observations complement and inform one another in those investigations, many of which stress the particular conceptions of bodies, sensorial hierarchies, and lived experiences across the culturally and linguistically connected region extending geographically from northern Mexico to Costa Rica. This chapter provides an overview of sensorial studies in Mesoamerica that highlights the rich and diverse evidence available. It emphasizes a diachronic, comparative approach, common in Mesoamericanist archaeology, which forces scholars to go beyond the identification of specific stimuli on discrete senses and enables them to study contexts of heightened synaesthetic experience, as well as those contexts’ affective and symbolic meanings. Finally, I suggest possibilities for considering an archaeology of the senses that extends beyond the limits of a singular human body in order to more fully embrace the conceptual nature of ancient Mesoamerican experience.
The Human Body in the Mexica Worldview
For the ancient Mexicas, the composition of the human body was similar to that of the cosmos, with both being composed of dense and light substances. The light substance of the human body was divine in nature and formed the different souls of each human being. Some souls were indispensable for human existence while others were unnecessary and often harmful. The dense part of the human body functioned through its union with the souls. Like the different souls, the dense parts of the human body also had specific functions dedicated to different activities. For example, human thought derived primarily from the heart. Souls could be damaged, which could cause them to malfunction and lead to illness and possibly death in the human being. As the souls were divine, each was a conscious being with its own personality; thus there could be disagreements between them. Disharmony could also lead to illness.