"Passionate Intensity" in Wells's The Island of Doctor Moreau and Yeats's "The Second Coming": constructing an echo.
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Herophilus (325-255 B. C.) is one of the group that has been called the great Greek physicians. All members of this group lived during the last 400 years of Greek intellectual leadership and the first 200 years of Roman domination. Herophilus was born in the Greek town of Chalcedon. He received his medical training under Praxagoras, a famous physician and anatomist who taught at the Hippocratean medical school on the island of Cos (Kos). He moved to Alexandria, Egypt, as a young man and lived there for the rest of his life. With his younger contemporary, Erasistratus, he did the first ever scientific human cadaveric dissections for a short period of no more than 30-40 years. Human dissection then was forbidden and was not allowed again for 1800 years. It seems that only these two physicians ever performed human dissection until the Renaissance, around 1530 A. D. The anatomic and physiologic discoveries of Herophilus were phenomenal. As Hippocrates is called the Father of Medicine, Herophilus is called the Father of Anatomy. Most would argue that he was the greatest anatomist of antiquity and perhaps of all time. The only person who might challenge him in this assessment is Vesalius, who worked during the 16th century A. D.
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Carl Cohen's arguments against animal rights are shown to be unsound. His strategy entails that animals have rights, that humans do not, the negations of those conclusions, and other false and inconsistent implications. His main premise seems to imply that one can fail all tests and assignments in a class and yet easily pass if one's peers are passing and that one can become a convicted criminal merely by setting foot in a prison. However, since his moral principles imply that nearly all exploitive uses of animals are wrong anyway, foes of animal rights are advised to seek philosophical consolations elsewhere. I note that some other philosophers' arguments are subject to similar objections.
Animal rights movements have increased the scope and intensity of their activities over the past decade. While it is generally assumed that doctors and other members of the health care professions favour the use of animals for science, few data are available. Student protests in various medical schools against use of animals in teaching laboratories indicated further need for objective data. A questionnaire about attitudes to the use of animals for teaching purposes was distributed to all the medical students at the Ben-Gurion University of the Negev, present during classes on a given day. All students present (200) returned the questionnaire (70% of the student body). Also queried were attitudes towards related subjects. A high percentage of medical students surveyed had significant reservations about animal experimentation for teaching purposes and about the preferential priority for human life over that of animals. These attitudes, if confirmed, have serious implications for educators both in the health fields and otherwise.
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This paper discusses the moral and philosophical arguments related to animal welfare. The veterinary profession in Australia has, to date, addressed this matter on a superficial and unsatisfactory level. In my view, the Australian Veterinary Association has not yet considered sound philosophical and moral positions in any area of animal welfare. This paper provides some examples of arguments concerning animal rights. It is suggested that the veterinary profession in Australia needs to take heed of these arguments and to develop a philosophy of its own. The profession is not seen to be having sufficient influence on the development of community standards in animal welfare. For example, public statements on the stray cat and dog problem concern the nuisance to human society and little is said of the welfare or rights of the animals themselves. The Australian Veterinary Association has not looked thoroughly at problems of animal welfare in the livestock industries, where the need for attention is urgent. Few veterinarians in Australia have the knowledge and experience to tackle problems in the area of animal experimentation. These include questions of laboratory animal production and disease, as well as those of a moral and philosophical nature. A discussion of ethical problems in studies on animal behaviour points to the lack of experience of veterinarians in this area. Possible mechanisms for statutory control of animal experimentation are explored. Antivivisectionist ideas and the significance of their political influence are outlined.
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