Is it possible to love animals and still eat meat? In contemplating questions like these, Gaita weaves together personal stories—inspiring, sometimes heartbreaking accounts about the animals he and his family members have sheltered—with the reflections and analysis of a professional philosopher. A graceful, engaging stylist, Gaita is perfectly lucid as he grapples with great thinkers through the ages—from Socrates to Wittgenstein, Descartes to Hannah Arendt.
And yet, as important as formal philosophy has been to him, Gaita frankly acknowledges that he has learned much about the nature of life from Gypsy and Jack and his courageously arrogant cat Tosca. In the end, he argues that love should be the essence of our bond with animals, the critical factor that guides how we treat them and think about their place in our world. In pondering the meaning and morality of his relationships with animals, and with the natural world more generally, Raimond Gaita has created a surprising masterpiece, a book of startling insights, spellbinding stories, meticulous observations, and wise reflection.
A compelling book on the subject from an actual philosopher with the brainpower, dog love, and writing skill of Raimond Gaita is timely. Gaita understands and explores the notion that animals and our own humanity are inextricably linked. Great fodder for anybody who loves animals and ponders our complex relationships with them. In this immensely readable and enjoyable book, he mixes the personal with the philosophical and the anecdotal with the profound to produce a series of illuminating reflections on what it means to be a creature and, more important, what it means to be fully human.
Frequently Asked Questions
First because of the indifference of their way of life, for they make a cult of indifference and, like dogs, eat and make love in public, go barefoot, and sleep in tubs and at crossroads. The second reason is that the dog is a shameless animal, and they make a cult of shamelessness, not as being beneath modesty, but as superior to it. The third reason is that the dog is a good guard, and they guard the tenets of their philosophy.
The fourth reason is that the dog is a discriminating animal which can distinguish between its friends and enemies. So do they recognize as friends those who are suited to philosophy, and receive them kindly, while those unfitted they drive away, like dogs, by barking at them. As noted see Death , Diogenes' association with dogs was memorialized by the Corinthians, who erected to his memory a pillar on which rested a dog of Parian marble. Diogenes is discussed in a book by German philosopher Peter Sloterdijk English language publication in Here Foucault discusses Diogenes' antics in relation to the speaking of truth parrhesia in the ancient world.
In this course Foucault tries to establish an alternative conception of militancy and revolution through a reading of Diogenes and Cynicism. Diogenes' name has been applied to a behavioural disorder characterised by apparently involuntary self-neglect and hoarding. Both in ancient and in modern times, Diogenes' personality has appealed strongly to sculptors and to painters. Ancient busts exist in the museums of the Vatican , the Louvre , and the Capitol. The interview between Diogenes and Alexander is represented in an ancient marble bas-relief found in the Villa Albani.
The famous story of Diogenes searching for an "honest man" has been depicted by Jordaens , van Everdingen , van der Werff , Pannini , Steen and Corinth. The scene in which Diogenes discards his cup has been painted by Poussin , Rosa , and Martin ; and the story of Diogenes begging from a statue has been depicted by Restout. In Raphael 's fresco The School of Athens , a lone reclining figure in the foreground represents Diogenes. Diogenes has also been the subject of sculptures, with famous bas-relief images by Puget and Pajou.
Two scenes in the comic depict famous anecdotes of Diogenes' life, namely the moment when he was looking for a human and the moment when he asked Alexander to get out of his sun. He is also portrayed living in a barrel.
Diogenes is referred to in Anton Chekhov 's story "Ward No. In Cervantes ' short story "The Man of Glass" " El licenciado Vidriera " , part of the Novelas Ejemplares collection, the anti- hero unaccountably begins to channel Diogenes in a string of tart chreiai once he becomes convinced that he is made of glass. He is mimicked by a beggar-spy in Jacqueline Carey 's Kushiel's Scion and paid tribute to with a costume in a party by the main character in its sequel, Kushiel's Justice.
His story opens the first chapter of Dolly Freed's book Possum Living. Burroughs has been described as "Diogenes with a knife and gun. The many allusions to dogs in Shakespeare's Timon of Athens are references to the school of Cynicism that could be interpreted as suggesting a parallel between the misanthropic hermit, Timon, and Diogenes; but Shakespeare would have had access to Michel de Montaigne 's essay, "Of Democritus and Heraclitus", which emphasised their differences: Timon actively wishes men ill and shuns them as dangerous, whereas Diogenes esteems them so little that contact with them could not disturb him.
It is called such as its members are educated, yet untalkative and have a dislike of socialising, much like the philosopher himself [ citation needed ].
The group is the focus of a number of Holmes pastiches by Kim Newman. From Wikipedia, the free encyclopedia. For other uses, see Diogenes disambiguation. Diogenes by John William Waterhouse. Cynic philosophy Cosmopolitanism Solvitur ambulando. Antisthenes , Socrates. Topics and concepts. Principal concerns. Main article: Diogenes and Alexander. Main article: Diogenes syndrome.
The Dog: Civilization’s Best Friend (and a “true philosopher”)
Voice in the Wilderness. Archived from the original on But Censorinus De die natali , Modern variations include barrel , tub , vat , wine-vat , and kennel. Desmond, William University of California Press. Dillon Morality and Custom in Ancient Greece. Indiana University Press. Retrieved November 13, The unreasoning behavior of the people around him means that they do not qualify as human.
The Feline Philosopher (episode)
Internet Encyclopedia of Philosophy. While it is true that at this point there has been no mention of the philosopher-kings yet, it is also true that the presence of golden souls among the class of the guardians has already been announced. This is consistent with the suggestive image of the appetitive part as a multicolored beast with many heads, a sort of many-headed hydra, one of the many mythical monstrosities such as the Chimera, Scylla, and Cerberus c2—5.
In this image as well, the different parts of the soul are ordered according to their size, with the hydra being the largest one, followed by the lion, and by the homunculus at last. In other words, people with a golden soul are those who have the potential to establish the rule of reason within their soul through an educational process, while the others will need external assistance, that is, they will need to accept the rule of others.
If we see the normative rule of reason as the actualization of a psychic potential, then the idea that some people who had this potential can fail to realize it and therefore fall prey to the non-rational parts of their soul is not paradoxical at all. On the contrary, in this light it is possible to better under- stand why people with a philosophical nature gone astray are the most dan- gerous of all for themselves and for others.
In other words, reason is not destroyed in the process, it is rather enslaved. A clear example of this enslavement of reason can be found in the case of the oligarchic man, who applies a brutal discipline to his own bad desires c11—d3 : the rule of appetites and in particular of desire for money in the soul of the oligarchic man forces the calculative part of the soul to focus on the ways the oligarchic man can accumulate money, while the spirited part is compelled to cherish and honor nothing but wealth and wealthy people.
Both the calculative and the spirited part cooperate in holding in check unnecessary appetites that may jeopardize the accumulation of wealth.
The bad horse, indeed, is large. The multiplicity and lack of inner unity of desires is indicated by the depiction of the horse as a malformed jumble. On the contrary, appetites can motivationally and normatively enslave even a strong rational part, forcing it to put its exceptional capabilities at the service of the satisfaction of appetites. This is the case of the tyrannical man. The whole dynamic of the descrip- tion of the degeneration of political regimes and corresponding men in Books VIII and IX, suggests that the issue of education and social environment plays the decisive role.
The fact that the appetitive part tyrannizes within the soul of the tyrant may then very well be the outcome of circumstances and of a lack of proper education, and not indicate that the tyrant as an inherently weak calculative part of the soul. On the rule of rea- son in formulating plans on behalf of the other parts of the soul, when these are the domi- nant parts, see Lorenz , pp. Moreover, his reading dispenses with the necessity of considering the non-rational parts of the soul as analogous to agents, as argued by Terence Irwin: Irwin , pp.
The latter will never be capable of great mis- deeds. The former, on the contrary, will instrumentalize his rare intellectual capabilities and put them at the service of the basest desires and of the most terrible crimes.
Cynicism (philosophy) - Wikipedia
These considerations, however, should not be taken as suggesting that according to Plato all historical tyrants were denatured philosophers. Indeed, such a view would be quite absurd. But we have no need to reach this con- clusion. This has little to do with an empirical analysis of actually existing tyran- nical regimes. But, while it is possible that some historical tyrants are denatured philosophers, there is no necessity that this be the case. New York: Basic Books. Catenacci, Carmine. Roma: Carocci editore. Connor, W. Else, edited by John H. Eardie, 95— Cornford, Francis M.