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So integral is movement to the conception of animals that sponges, which lack muscle tissues, were long considered to be plants.
Descartes' conception of animals as automata seems to make phenomenal consciousness superfluous at best — a connection whose philosophical development was traced by T.H. Huxley (1874).
Although his conception of animals treated them as reflex-driven machines, with no intellectual capacities, it is important to recognize that he took mechanistic explanation to be perfectly adequate for explaining sensation and perception — aspects of animal behavior that are nowadays often associated with consciousness.
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However, instead of the science providing a way to determine that one conception of animal welfare is correct and others are not, we see that the different scientists actually adopted the different value-based views of animal welfare – basic health and functioning, natural living, and affective states – as the rationale for different scientific approaches to assessing and improving animal welfare.
Given this complexity, we are left with a conception of animal welfare shown in Figure 1 which provides a summary of three key points: that animal welfare involves different components that can be grouped roughly under three headings; that these involve considerable but imperfect overlap; and that the pursuit of any one criterion does not guarantee a high level of welfare as judged by the others.
It's time to drive a stake through the heart of Descartes's twin conceptions of animals as mindless meat machines and the human mind as totally separate from the body, and then nail the coffin shut for good.
These videos, the subject of House legislation and of a bill that we plan to introduce, are beyond "disgusting" -- and go beyond conventional conceptions of animal cruelty.
If we look carefully at the reviews, we see that they were based on different conceptions of animal welfare.
I think the simplest message is that actions designed to improve animal welfare are not likely to achieve widespread support unless they take account of the different conceptions of animal welfare to at least some degree.
Given that there are different conceptions of animal welfare that are not resolved by scientific research, and that these are based on values and world-views that have deep roots in our culture, how should we proceed in creating practical programs and policies to ensure high standards of animal welfare?
In 1648, Descartes revisited his early work in physiology; he reported that it was almost illegible, due to the condition of the manuscript, and he began to draft a supplementary sketch of the conception and birth of animals in a manuscript entitled Description du Corps Humain.
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Justyna Jupowicz-Kozak
CEO of Professional Science Editing for Scientists @ prosciediting.com