, Experiments and Observations, p.287
, Viele Vögel (der Papagei, der Colibrit, der Paradiesvogel) . . . sind für sich Schönheiten, die gar keinem nach Begriffen in Ansehung seines Zwecks bestimmten Gegenstande zukommen, sondern frei und für sich gefallen, p.378
, 284-85. 60. For a more comprehensive elaboration of the argument here merely limned, Human Nature, and Human Difference: Race in Early Modern Philosophy, 2015.
, Essai philosophique sur l'âme des bêtes (Amsterdam: Changuion, 1737), preface, xxix
, Letters to Serena, p.165, 1704.
, Letters to Serena, p.160
, Histoire naturelle (Paris: Imprimerie Royale, 1749), II: Histoire générale des animaux, p.404, 1993.
, Réponse en forme de dissertation à un théologien, Qui demande ce que veulent dire les sceptiques, qui cherchent la vérité par tout dans la Nature, comme dans les écrits des philosophes; lors qu'ils pensent que la Vie et la Mort sont la même chose, p.86, 1714.
, Observations sur Hemsterhuis, vol.24, p.258, 1975.
, Encyclopédie, 15:31b (this sentence may be taken from La Mettrie's 1740 free translation of and commentary on Boerhaave's Institutiones medicae), Sens Internes (Physiol.), p.56, 2003.
, Amusement philosophique sur le langage des bêtes (Paris: Gissey, Bordelet & Ganeau, 1739, p.53
, Droit naturel, Encyclopédie, vol.5, p.155
, Préjugés légitimes contre l'Encyclopédie et essai de réfutation de ce dictionnaire, vol.1, p.200
, Essay Concerning Human Understanding, pp.460-61, 1824.
, Argens, La philosophie du bon-sens ou réfléxions philosophiques sur l'incertitude des connoissances humaines, aux dépens de la Compagnie, 1737), pp.382-83
, Of Beasts and Men: Debates about Animal Souls in Eighteenth-Century France
, Overall, Locke granted animals sensitive memory and the ability to compare ideas, but not the power of abstraction (Essay, II.xi.5, 7, 11), although he noted that this did not make them "bare Machines" ( § 11), for they have reason to some degree, but in particulars. Later, in the admittedly more agnostic context of his discussion of species and kinds, he allowed that "There are some Brutes, that seem to have as much Knowledge and Reason, as some that are called Men" (III.vi.12); "if we will compare the understanding and abilities of some men and some brutes, we shall find so little difference, vol.8, 1704.
, It is this side of Locke that Priestley would doubtless have liked to have seen more of, as he expressed disappointment, given his overall admiration for Locke, with the latter's weak position on animal minds in his reflection on the "analogy between men and brutes" (Essay IV.xvi.12). Priestley surmises that Locke was just following the opinion of his times; he argues in contrast that animals have general and abstract ideas, without which they could not distinguish a man from a hare (Disquisitions, 239)-in another echo of the "animal syllogism" I discuss in section 3. 15. Ran R, Enjeux de la question de l'animal sous les Lumières: Condillac, Diderot, Rousseau" (ms.), vol.II, 1991.
, 17. 'Epicurean tradition' here refers to a line of development comprising, successively and cumulatively, Epicurean, then humoral, then chimiatric, and finally materialist elements, The Cambridge History of Renaissance Philosophy, 1988.
URL : https://hal.archives-ouvertes.fr/in2p3-00185061
, Medicine and Philosophy in Classical Antiquity, 2005.
, The Organic Soul
, There are multiple strands of these naturalistic reinterpretations of Aristotle; thus the anonymous manuscript of 1659 Theophrastus redivivus tries to restate Aristotle's Prime Mover in these terms (see Gianni Paganini, Thèmes et problèmes pomponaciens dans le Theophrastus redivivus, 2000.
, John Buridan and the Problems of Dualism in the Early Fourteenth Century, Journal of the History of Philosophy, vol.42, issue.4, pp.369-70, 2004.
, La pensée en cornue: considérations sur le matérialisme et la 'chymie' en 31. For further discussion of "clandestine" strategies of naturalization of the mind see Wolfe, art. II, 32, cit. in Alain Mothu, vol.1740, 1684.
, one should note that Descartes was taken to literally be asserting that animals were machines, while he tended to stress instead the absence of empirical or otherwise visible indicators of a thinking animal nature (irreducible to instinct), so that, on the basis of our human minds, it would be difficult to reliably claim that animal minds exist-given that, again, he held that we can only infer the existence of, pp.573-576
, Traité des vrais principes qui servent de fondement à la certitude morale, Essai philosophique sur l'âme des bêtes, vol.I, pp.151-52
, Essai philosophique, I, pp.159-60
, , vol.I, pp.19-20
, The Nature of Mans Soule; is looked into: In way of discovery, of the Immortality of Reasonable Soules (Paris: Gilles Blaizot, 1644), 306. For Digby, the ingenious behavior of the fox could just as well result from its passions, environment, memory, and chance, as from any discursive processes, including the syllogism (308-14). The "doublings backward and foreward" of a hare pursued by dogs may just be produced by fear (315). As for language, the one of which
, Dritter Theil: Die Psychologie, 1757.
, Meier also refers to his 1749 Versuch eines neuen Lehrgebäudes von den Seelen der unvernünftigen Thiere (original title: Versuch eines neuen Lehrgebäudes von den Seelen der Thiere), Gebauer, 1765). VI. Von den denkenden Substanzen, welche ausser der menschlichen Seele noch in der Welt angetroffen werden, pp.1742-1745
, The Corporeal Soul, or that of the Brutes, is Compared with the Rational Soul," 40. See in this volume Claire Crignon's chapter, the Neues Lehrgebäude Meier also gives examples of what may be language in ants. 40. Thomas Willis, Two Discourses Concerning the Soul of Brutes, vol.109, p.231
, Two Discourses, 2. 42. Boullier, Essai philosophique sur l'âme des bêtes, I, i, 16 (not paginated sequentially with the Traité des vrais principes qui servent de fondement à la certitude morale included in the volume), p.43
, Two Discourses, ch. VII, 39. 45. I am indebted to Michaela van Esveld's analysis of Willis here in the context of earlier collaboration
, Of the Science and Knowledge of Brutes, p.36
, Scepticism and Animal Rationality: The Fortune of Chrysippus' Dog in the History of Western Thought, Two Discourses, ch. VI, 37. For additional remarks on Willis on foxes see Crignon, vol.79, pp.31-63, 1997.
, , 1992.
, Kenelm Digby attributes the tale of Chrysippus's hound to Montaigne, vol.120
, Argens gives a distinctive spin to it in Letter 33, vol. I of his Lettres juives (The Hague: Pierre Paupie, 1742), 347, sounding a bit like Diderot will later on (the mastiff is capable of performing the three operations of logic, just as much as the Sorbonne doctor). I am obviously not attempting an exhaustive overview of the versions of the hound and the hare story in Western, Montaigne takes over a good deal of the story from Sextus or Plutarch (Floridi, 47)
, The Inner Touch, pp.127-156
, One possible rhetorical strategy was to insist that the "problem" of animal souls was a modern one, as it were invented by Descartes with his animal-machine, while the ancients had no such difficulties: thus Priestley observed that "The souls of brutes, which have very much embarrassed the modern systems, Brutal Reasoning, 103. 52. I discuss these attitudes in my, vol.46, 2013.
, PUF, 1992), vol.II, p.108
, Guillaume Bougeant will comment sarcastically that "one cat was enough to disturb all of philosophy" (Amusement philosophique sur le langage des bêtes, 108)
, Ethics IVP37S (although he also considers that animals feel, first stated at IIIP57S
, Luciano Floridi notes the presence of the same duality in Chrysippus: "Scepticism and Animal Rationality, vol.37
, , p.101
, Fayard, coll, Sur l'instinct (1660s), in OEuvres complètes, vol.VII, pp.125-151, 1996.
, Epicurus on Agency
, Cureau first addressed the issue in his 1645 Des passions courageuses, de la connoissance des bêtes (the second volume of Les caractères des passions), and gave a more extended treatment of animal intelligence in the 1648 Traité de la connoissance des animaux, ou? tout ce que a esté dict Pour, & Contre Le Raisonnement des Bestes, est examiné. 60. On religious grounds, the Jesuit Ignace-Gaston Pardies (1636-1673) presented a related anti-Cartesian position in his 1672 Discours de la connoissance des bestes. While animals did not possess "the spiritual knowledge that only belongs to reasoning souls, and to pure spirits, Anita Guerrini discusses how these positions are taken up in the Académie des Sciences, 1993.
, A Corporall Philosophy': Language and 'Body-Making' in the Work of John Bulwer (1606-1656), The Body as Object and Instrument of Knowledge: Embodied Empiricism in Early Modern Science, 2010.
, Traité de la connoissance des animaux, Epitre (n.p.). Here I am indebted to the discussion of Cureau de la Chambre in Anita Guerrini, The Courtiers' Anatomists, which the author was kind enough to share with me in manuscript. 64. See Reimarus's Die vornehmsten Wahrheiten der natürilchen Religion (1754), ed. Günter Gawlick (2 vols, Traité de la connoissance des animaux, ou? tout ce que a esté dict Pour, & Contre Le Raisonnement des Bestes, est examiné, quoting from the 1662 edition, 2014.
, Traité des animaux (1755), 2004.
, Traité des animaux, p.182
, Il ne tient pas aux organes que les singes n'articulent des sons, et n'établissent entre eux une langue, il tient à ce qu'ils n'ont pas assez d'esprit" (Fontenelle, Mémoires de l'Académie royale des sciences, 1674, cit. in Boullier, Essai philosophique, II, 213n.). (In the Histoire des animaux, Perrault had argued that even though monkeys had larynxes and other anatomical parts that could form human speech, they could not speak because they were not human.) Less speculatively, Diderot also rejected the idea of distinguishing between humans and animals in terms of the faculty of speech: "Speech is not a distinctive feature for me, The Passions and Animal Language, vol.62, pp.429-473, 2001.
, Language, Bipedalism, and the Mind-Body Problem in Edward Tyson's Orang-Outang (1699), Intellectual History Review, vol.17, issue.3, pp.291-304, 2007.
, Of the Origin and Progress of Language, vol.1, p.270
, Origin and Progress of Language, 311; see Aaron Garrett, The Cambridge History of Eighteenth-Century Philosophy, vol.1, p.180, 2006.
, Human Nature, p.183
, , vol.1, pp.77-78, 1987.
, Fayard-Corpus, 1984); versions of the text date back to the 1690s. De Maillet argued that the Earth is several billion years old, on the basis of sedimentation in the Nile valley (thus current geological conditions are produced by long-duration processes). An ocean once covered the entire Earth and has been in gradual retreat for an incredibly long time, Pierre Gosse, 1755), reprint
, Maillet does not formulate any idea of species-transformation, because he holds that all species already existed in the sea, and simply generated analogs on earth
, Telliamed, vol.202, p.270
, Telliamed, vol.203, p.271
, , vol.78
, Réfutation d'Helvétius, OEuvres complètes, vol.24, p.583
, A General System of Horsemanship in all its Branches (1658; translation, p.12, 1743.
, Observations sur Hemsterhuis, OEuvres complètes, vol.24, p.270
, A similar point is made at 325: the dog slaughters another dog for a bone, the Sorbonne doctor would do the same over an opinion, vol.24, p.270
, Amusement philosophique, vol.52, p.53
, A Treatise of the Hypochondriack and Hysterick Diseases, p.52
, Pliny considered religion to be among the virtues possessed by elephants (Natural History, book VIII, ch. 1), as discussed by Boullier (Essai philosophique sur l'âme des bêtes, I, book I, ch. iii, 57, note 11). Montaigne also plays on the trope of elephants "participating in religion, An Essay Concerning the Use of Reason in Propositions, The Evidence whereof depends upon Human Testimony, vol.126, p.16, 1984.
, Discours sur la nature des animaux, Histoire naturelle, vol.4, p.89
, Introduction historique, p.35, 1967.
, Traité des animaux
, Observations sur Hemsterhuis, OEuvres complètes, vol.24, p.258
, The New Unconscious
, The Cognitive Unconscious, Science, vol.237, pp.1445-52, 1987.
, I have look'd over the Article Rorarius in Mr Bayles dictionary which is a very long one but very entertaining. It allmost all relates to the question Whether brutes have reason? on the occasion of a book of Rorarius's, pp.249-50, 1704.
, A Philosophical Inquiry Concerning Human Liberty, p.54, 1717.
, The Passions and Animal Language," studies this in earlier forms in Rorarius
, Henry Dodwell; Containing Some Remarks on a (pretended) Demonstration of the Immateriality and Natural Immortality of the Soul, in Mr Clarke's Answer to his late Epistolary Discourse (1707), in The Works of Samuel Clarke, 4 vols. (1738; reprint, pp.55-56, 1978.
, It is well known that challenges to human/animal boundaries often were presented together with analyses of other liminal cases such as feral children, mentally ill individuals, and indeed children per se. La Mettrie also uses human infants as an example, with the topos of their weakness compared to young animals: "what Animal would die of hunger in the midst of a river of milk?, Inquiry, vol.57
, Questions Concerning Liberty, Necessity and Chance (1656), p.95
, Letter to Dodwell, pp.752-53
, Remarks on a book, entitled, A Philosophical Inquiry into Human Liberty, Clarke, p.729, 1717.
, A Discourse Concerning the Unchangeable Obligations of Natural Religion, vol.2, p.624
, Inquiry Concerning Human Liberty, vol.55, p.56
, Inquiry Concerning Human Liberty, pp.54-57
, Materialism, Diderot has come to realize, is a useful philosophy, the only possible philosophy for investigation of the material world. It is disastrous when applied tel quel to the inner, subjective world of human thought and emotion. When materialism is used to deny the reality of human experience and to dehumanize man, it has overstepped its bounds. Man's place in nature, his humanity, are defined not by his animality, Diderot proclaims, but by his humanity, This relativizes the claim found in the Diderot scholar Lester Crocker, 1974.
, Corpus, Nature, 1781.
, Premier doute, VI: Les bêtes, Complete Works, vol.62, pp.36-37, 1766.
, Boundary Crossings: The Blurring of the Human/Animal Divide as Naturalization of the Soul in Early Modern Philosophy
, The Anatomical Method, Natural Theology, and the Functions of the Brain, Isis, vol.64, p.447, 1973.