'What is emotion?' contemplated the younger Charles Darwin in his notebooks. How have been the feelings to be put in an evolutionary framework? And what gentle may well they shed on human-animal continuities? those have been one of the questions Darwin explored in his learn, assisted either by means of an acute feel of remark and a unprecedented ability for fellow feeling, not just with people yet with all animal lifestyles. After Darwin: Animals, feelings, and the brain explores questions of brain, emotion and the ethical experience which Darwin spread out via his learn at the actual expression of feelings and the human-animal relation. It additionally examines the level to which Darwin's principles have been taken up through Victorian writers and pop culture, from George Eliot to the Daily News. Bringing jointly students from biology, literature, background, psychology, psychiatry and paediatrics, the quantity offers a useful reassessment of Darwin's contribution to a brand new knowing of the ethical experience and emotional existence, and considers the pressing medical and moral implications of his principles at the present time.
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Extra info for After Darwin: Animals, Emotions, and the Mind (Clio Medica, Volume 93)
The vanity and emulation of nightingales in singing have been commonly remark’d; as likewise that of horses in swiftness, of hounds in sagacity and smell, of the bull and cock in strength, and of every other animal in his particular excellency. Add to this, that every species of creatures, which approach so often to man, as to familiarize themselves with him, show an evident pride in his approbation, and are pleas’d with his praises and caresses, independent of every other consideration. Nor are they the caresses of every one without distinction, which give them this vanity, but those principally of the persons they know and love; in the same manner as that passion is excited in mankind.
87 He stressed that he did not mean to challenge the traditional hierarchy between man and beast, but he criticised the human pride that would increase its distance from animals: ‘The Objections against the Futurity of Brutes . . 88 Throughout his essay he emphasises the extent to which humans and nonhuman animals have a shared nature. As creatures with bodies they are necessarily subject to natural evils. While evidently willing to entertain the possibility of complex self-consciousness on the part of beasts, he rests his argument upon their more easily demonstrable simple sensations: If brute Animals do not multiply their Sorrows by Reflexion upon what is past, and Fear of what is to come; a Point this perhaps, not quite so clear as to exclude all Doubts and Exceptions; it is however very certain, that they are liable to momentary Sufferings, and transient Evils, they have their dark Hours of Pain and Sickness, and die under the sad Appearances of Agony, like the Beings that are above them.
154, 155. See, for example, Pawel Fedurek and Katie E. ’, Human Biology, 83 (2011), 153–73. Fedurek and Slocombe focus on three main aspects of primate vocal behaviour, functional reference, call combinations, and vocal learning, noting that, important differences notwithstanding, primate vocal communication exhibits some key features characterising human language. They suggest that that comparative research on primate vocal behaviour will deepen understanding of the evolution of human speech and language.