Editorial

This article provides a critique of the IWC's traditional focus on anthropocentric conservation in the governance of whaling. It is argued that this position, which relies on accepting the view that we have no direct moral duties to whales, is out of step with the moral status that now tends, in theory and practice, to be granted to animals. More specifically, anthropocentric conservation conflicts with the widespread acceptance, in theory and practice, that non-human animals such as whales have moral standing, that what we do to them matters to them directly. This does not mean that whaling should necessarily be prohibited on ethical grounds, although the animal welfare analysis of whaling sketched in this article does suggest that, on balance, it is difficult to defend morally. Rather, it is being claimed that it is morally objectionable to deny, as the whaling nations do, that the IWC ought to be mandated to consider the welfare implications of whaling.     

Estructura social y conductas de saludo en dos especies de babuinos

Resumen

Independientemente de la proximidad taxonómica, dentro del género Papio existen distintas formas de estructura social. Al mismo tiempo se encuentran diferencias cuantitativas y cualitativas en los repertorios de conducta de las dos especies estudiadas (P. hamadryas y P. cynocephalus), concretamente en los movimientos de salutación.

Se buscó una relación entre dichas estructuras sociales y los respectivos movimientos de saludo que aparecían como característicos de cada especie. La estructura social podría modificarse rápidamente por las presiones ambientales, por lo que serían necesarios nuevos repertorios conductuales en consonancia con el cambio y al mismo tiempo que éste.

Al menos en niveles tan altos de la escala evolutiva, los individuos son capaces de organizar sus conductas según su posición respecto al conjunto del grupo y adecuarlas para acceder a los distintos nichos sociales. Por tanto, no es posible adscribir a la conducta una función exclusiva, sino que dependería de la idiosincrasia individual y de los distintos escalones sociales característicos de una determinada estructura social.     

Being Conscious of Marc Bekoff: Thinking of Animal Self-Consciousness

The preceding article by Marc Bekoff reveals much about our current understanding of animal self‐consciousness and its implications. It also reveals how much more there is to be said and considered. This response briefly examines animal self‐consciousness from scientific, moral, and theological perspectives. As Bekoff emphasizes, self‐consciousness is not one thing but many. Consequently, our moral relationship to animals is not simply one based on a graded hierarchy of abilities. Furthermore, the complexity of animal self‐awareness can serve as stimulus for thinking about issues of theodicy and soteriology in a broader sense.     

ANIMALS AS KIN: THE RELIGIOUS SIGNIFICANCE OF MARC BEKOFF'S WORK

Abstract. Although the disciplines of religion and science often may seem to be at cross purposes with each other, some individuals are attempting to bridge the gap, particularly with regard to animals. Cognitive ethologist Marc Bekoff, who studies animals in their natural habitat, has addressed in his work the implications of the findings of animal study for religion and ethics. I provide here an overview of some of his most important ideas for the study of religion and animals. Bekoff argues that the differences between humans and animals are primarily ones of degree rather than kind and that our similarities are greater than our differences‐and that this reality should influence our actions. I explore three issues in particular. First, Bekoff's work, with his view of evolution, challenges the traditional Christian hierarchy of beings. Second, this evolutionary connection needs to move us in the direction of modifying our treatment of animals to make it more ethical. Third, our understanding of and relationship with animals can deepen our own spirituality. Applying some of Bekoff's findings to our religious and ethical understandings of and treatment of animals can move us closer to the peaceable kingdom toward which we all strive.     

关于血管内皮细胞生长因子基因治疗

血管内皮细胞生长因子具有强大的促血管新生的作用,基因治疗可以明显地促进缺血组织的血管新生,治疗作用明显。但如果局部表达浓度过高,则会形成血管瘤组织。同时这也为血管瘤的研究提供了很好的动物模型。     

Animal confinement and use

We distinguish two conceptions of confinement – the agential conception and the comparative conception – and show that the former is intimately related to use in a way that the latter is not. Specifically, in certain conditions, agential confinement constitutes use and creates a special relationship that makes neglect or abuse especially egregious. This allows us to develop and defend an account of one important way in which agential confinement can be morally wrong. We then discuss some of the account’s practical implications, including its usefulness for decision-making in real-world contexts in which animals are confined.     

Prevalence of imaginary companions in Japanese children

Having an imaginary companion (IC) is an example of children's pretend play. However, most research regarding children's ICs is from Western cultures. In this study, the prevalence of ICs was assessed among Japanese children (2‐ to 9‐year‐old children, N = 800). The developmental (age), biological (sex), and environmental (birth order) effects on Japanese children's ICs were also assessed. Moreover, whether IC status can be an indicator of fantasy orientation in Japanese children was examined. The results revealed that the prevalence of the invisible friend was relatively rare, but the personified object was prevalent in Japanese children. Age and sex, but not birth order, significantly affected the prevalence of ICs in Japan. Moreover, IC status significantly indicated children's fantasy orientation. The results suggest that the characteristics of Japanese children's ICs are partly different from those in Western children. Social‐cultural contexts can affect this difference.     

The Effective Use of Secondary Data

In primary data analysis the individuals who collect the data also analyze it; for meta-analysis an investigator quantitatively combines the statistical results from multiple studies of a phenomenon to reach a conclusion; in secondary data analysis individuals who were not involved in the collection of the data analyze the data. Secondary data analysis may be based on the published data or it may be based on the original data. Most studies of animal cognition involve primary data analysis; it was difficult to identify any that were based on meta-analysis; secondary data analysis based on published data has been used effectively, and examples are given from the research of John Gibbon on scalar timing theory. Secondary data analysis can also be based on the original data if the original data are available in an archive. Such an archive in the field of animal cognition is feasible and desirable.