Boethius was consoled by the thought that God’s foreknowledge of everything, including the fact that Boethius himself (among too many others) would be unjustly imprisoned and tortured to death, in no way impaired his (Boethius’s) freedom or god’s perfection. Consoled. Comforted.Calmed. Reconciled.
That’s apparently because God knows things timelessly, sees everything “in a go.” I don’t think that would really make me feel any better, in my prison cell. The real consolation of philosophy comes when it contributes to the liberation of mind and body (one thing, not two). But it’s still very cool to imagine Philosophy a comfort-woman, reminding us of our hard-earned wisdom when the going gets impossible.
And now, for something completely different: animals. Not very many philosophers of note have denied that animals are capable of feeling pain. But Descartes did.
“Speciesism” is generally understood to to convey a pejorative connotation, but I went on record a long time ago as a species of speciesist. A pragmatist is bound to give priority to human interests, but an animal-loving pragmatist will always urge the rejection of allowing them to run roughshod over our furry fellow travelers whose planet it also is. Still, if animal research will save human lives I’m going to cast my vote in favor.
Kant’s view that harming animals is wrong because it damages OUR character and relationships, however, is too speciesist for my blood.
I’m happy our text gives me another opportunity to put in a word for quirky old Jeremy Bentham, who rightly noted that pain and suffering know no species bounds. They don’t process it with the magnifying human sort of emotional complexity, nor do they typically bear any detectably solicitous mutual regard of the human kind (though some primates and puppies do display what we’re bound to anthropomorphize as tenderness and affection). But that doesn’t make them robots.
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