By Carl Safina
I wished to understand what they have been experiencing, and why to us they believe so compelling, and so-close. This time I allowed myself to invite them the query that for a scientist was once forbidden fruit: who're you?
Weaving a long time of box observations with fascinating new discoveries in regards to the mind, Carl Safina's landmark e-book bargains an intimate view of animal habit to problem the fastened boundary among people and nonhuman animals. In past phrases, readers commute to Amboseli nationwide Park within the threatened panorama of Kenya and witness suffering elephant households determine easy methods to live on poaching and drought, then to Yellowstone nationwide Park to monitor wolves tackle the aftermath of 1 pack's own tragedy, and at last plunge into the astonishingly peaceable society of killer whales dwelling within the crystalline waters of the Pacific Northwest.
Beyond phrases brings forth robust and illuminating perception into the original personalities of animals via notable tales of animal pleasure, grief, jealousy, anger, and love. The similarity among human and nonhuman cognizance, self-awareness, and empathy calls us to re-examine how we have interaction with animals. clever, passionate, and eye-opening at each flip, past phrases is eventually a swish exam of humanity's position on the planet.
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Additional info for Beyond Words: What Animals Think and Feel
28. 60 Henry, Philosophie et phénoménologie du corps, p. 261. , p. 143. , L’Essence de la manifestation, t. II (Paris: Puf, 1963), p. 581. , Incarnation. Une philosophie de la chair, p. 145. , L’Essence de la manifestation, t. II, p. 595. , Incarnation. Une philosophie de la chair, p. 145. , L’Essence de la manifestation, t. II, p. 579. , p. 829. , Philosophie et phénoménologie du corps, p. 72. , C’est moi la Verité, p. 301. , Philosophie et phénoménologie du corps, p. 74. , Philosophie et phénoménologie du corps, p.
33 It is on constitutive subjectivity that Michel Henry founds his philosophy of life as ‘auto-affection,’ an affection not by the world but by oneself, and where all perception, all imagination, all conceptual thought is a heteroaffection: “It is an affection by an otherness, by this milieu of otherness whereby anything that is other can show itself to me, give itself to me originally as other. ”34 Henry plans to overcome the critique of the Husserlian aporia of the intentional constitution of the other and develop the genetic rooting of the experience of the other as otherness to oneself, in its incarnate and reflective content.
He cannot bring himself to countenance what is about to take place, nor find the will to fight. Krishna rebukes him gently, reminding him of his station, and then offers his friend wisdom and insight into the real nature of birth, life and death. Krishna encourages him with the certain knowledge that if he performs his duty without attachment, he need not fear, whatever the result. If he surrenders his actions to the will of the Supreme Being, the source of everything that is, then all will be well.