Friday, March 2. 2018
All we have to do... is to define ‘consciousness’ explicitly to mean what you call ‘feeling’ (I usually use the word ‘experience’ to avoid ‘conscious’, and define ‘experience’ accordingly). We know what we mean!A conscious/mental/experiential/phenomenological/subjective state is a state that it feels like something to be in. Hence I prefer to stick to feeling: its much the simplest, most direct and face-valid descriptor.
I think [stones] may be constituted of experientiality.It feels like something to be a stone? (Or a part of a stone?)
I can even accept ‘decorative’. I understand this to mean that classical zombies are logically possible even though Kirk zombies aren’t.I think leptons, stones, toasters -- and probably also microbes and plants -- are zombies. But I can’t explain how and why we (sometimes) aren't. (It never feels like anything to be them, but it [sometimes] feels like something to be us.) (“Decorative” because we cannot explain feeling’s function.)
Mistake to think [feeling] is a theoretical ‘cost’, for  radical emergence is a greater theoretical cost,  non-feeling reality is already a cost, because it’s a unwarranted theoretical posit.I have no problem with molecules and stones and toasters and microbes and plants being zombies. Nothing to explain. Their states are unfelt. I have enormous problems explaining how or why other organisms are not zombies too. But they’re not. Having (genetically coded) traits is surely more costly than not having them.
the biologist doesn’t need an explanation for the very existence of feeling, and has an excellent explanation for the existence of feeling tuned to serve adaptive purposes.I have yet to hear that adaptive explanation; if (as I believe) feeling is a biological trait, it does need a causal (adaptive) explanation.
One useful terminological option here is to define ‘mind’ in such a way that feeling doesn’t entail mind (see e.g. Russell, perhaps also Damasio) … feeling is v low-level, mind is essentially useful in some wayHi or lo, I see no causal explanation of this “usefulness.” It’s doings, and the capacity for doing them, that are useful. And if a state is not felt, I have no idea what is meant by calling it mental (and vice versa).
[feeling is physicists’] problem insofar as they propose to offer a general theory of concrete realityIt seems to me feeling's just biologists’ problem, just as, say, digestion or photosynthesis is. No new physics there.
[functing, ordinary causal explanation, whether in physics or in biology] doesn’t explain the existence of non-feeling matter … to explain that, one would need to answer the question ‘Why is there something rather than nothing’?Here I show my non-metaphysicians’ pedestrianism: Try as I might, I can’t help but feel that that sort of onticism is otiose.
the view that consciousness is everywhere but isn’t all there is) is  independently motivated and  explains this for free. Biological evolution sometimes produces an organism O that is not simply made of feeling stuff, in such a way that it (O) isn’t itself a subject of experience, but is also itself a subject of experience, be it is adaptive.Unfortunately, to my naive realists’ ears this sounds more speculative (and complicated) than explicative. Shouldn't the explanans be simpler than the explanandum? All I wanted was to know how and why (some) organisms (sometimes) feel rather than just funct!
Friday, January 5. 2018
It’s not really adaptationist selection vs (female) aesthetic selection. The best way to understand it is to set aside birds and birdsong and plumage and vision and hearing and sexual selection and just consider (gustatory) taste:
What is an organism, and what is “environment”? We feel like eating because we feel hungry. It feels like something to be hungry, and it feels like something to slake your hunger on food you can consume. (These are called the proximal stimuli.) So we have a taste for the nutritious and an aversion for the toxic. But things come in degrees and variety. So an organism’s taste co-evolves with what’s available in the environment, and that co-evolution includes Baldwinian evolution (evolved propensity to learn and do things that did us good): we discover fire and cooking, we accidentally burn some food, it tastes good to our current (evolved) taste-detectors; then this opens up many new targets for eating that would not have been edible if raw; we start to experiment with cooking them, and even cultivating them, and we manage to feed ourselves better and more, and our tastes change because of this change, to adapt to the new landscape we’ve created. But there’s no adaptive advantage to the (vegan) lentil soup I happen to prefer over fried tofu. Nor to Beethoven over Spohr (at least until Trump de-funds and stigmatizes Beethoven and subsidizes social events and performances featuring Spohr, and his successor dynasty of presidents, Ivanka, Barron, et al., keep following suit, promoting and rewarding the preference…)
With birdsong and plumage, it’s two genders doing the tango. The “environment” for the male is the female’s current preference mechanism; the “environment” for the female is the male’s current anatomical and performance resources. Of course they keep co-evolving. But it’s not adaptationist pragmatics versus arbitrary subjective aesthetics. The current “tastes” are just a rough, provisional (evolved) preference mechanism, grounded in its adaptiveness, but leaving lots of degrees of freedom, flexibility for evolution and co-evolution. (Including learned taste preferences — which can then go on to become inborn dispositions, by Baldwinian evolution...)
Two principles I’ve noticed with evolution: Natural selection does not like to make behavior too rigid, nor even to pre-encode much of it. If anything can be off-loaded on predictable environmental cues rather than being inflexibly encoded in the genes, it will be. That means that at any particular time there is a lot of variety, genetically and behaviorally. This is evident already in the huge genetic variance among individuals (and its ultimate advantages, in the long run); recombinant DNA itself. It’s evident in neoteny, where evolution, rather than being driven only or mainly by mutations, often just capitalizes on the existing variation, for example, accelerating or slowing existing developmental patterns if they prove useful.
So there’s an adaptive bottom line, but a lot of the actual action is in the available run-time degrees of freedom.
The key is to remember that female tastes are not sui generis: They were shaped (roughly) by adaptive consequences, but with a lot of wiggle room. The wiggle room we call, among other things, aesthetics.
Michael Ryan and Sarah Wooley might be touching on some of this at The other minds problem: animal sentience and cognition
Thursday, December 14. 2017
Is there anything on earth that could justify this monstrous cruelty? that could excuse doing this to countless innocent, terrified creatures every single day? for the taste? for the taste? shame. shame and horror.
A short life of relentless misery, deprivation, fear and pain, followed by a cramped 2-day transport nightmare of starvation, thirst, cold, injury and terror, to face a final paroxysm of horror and pain as the price for release from the man-made hell inflicted on them from birth -- because we must have our bacon, our ham, our rib, our pork chop.
By scale, this is already humanity's greatest crime. 10,000 per day at Fearman's alone, in Toronto, Ontario, Canada.
Tuesday, November 28. 2017
Re: The West's Leftist Male 'Intellectuals' Who Traffic in Genocide Denial, From Srebrenica to Syria (Oz Katerji, Haaretz)I have no idea about all this. Although I am suspicious about journalists' (sometimes unconscious yet systematic) complicity in state agendas (which Chomsky has repeatedly exposed), the Serbian genocides have all the hallmarks of having been real (though I suspect all sides would have done likewise, if they had had a chance).
I think the attributions of “conspiracy theory” to Chomsky sound suspiciously shrill. It sounds like there’s an agenda at work here (in this Haaretz article) too.
I do agree that some (perhaps a lot) of Chomsky’s following is cult-like. But that may be true of all activism. (I see it in the animal movement too.)
And I never understood how Chomsky managed to be so well-informed about US/UK crimes, but he was. It would be a disappointment if his uncanny spider-like global vigilance had fallen prey to misinformation (together with wishful thinking) but it may occasionally have happened. He has admitted other errors (such as endorsing the work of a Nazi holocaust denier) so I don’t think he himself is in the grip of a cult — but he is by now 88 and statistics suggest cognitive decline is increasing in likelihood just as the the global plot is increasing in complexity and subterfuge in an unprecedented era of mass networked rumor and disinformation, including state disinformation.
I just don’t know; perhaps one no longer can.
Sunday, November 19. 2017
Prominent cognitive scientist (name deleted):Your question is not for Marian Dawkins, who is a steady, nonconfrontational welfarist, focussed on reducing some of the suffering of the victims of animal production by trying to appeal to its possible benefits for the producers and consumers (rather than for the victims). That’s why Marian says she is not trying to claim animals are (or are not) conscious: because that approach is unconvincing to skeptics and it has not led (by Marian's lights) to much progress in improving animals’ lot, either in production or in the wild.
(Marian attributes this to the problem of trying and failing to solve — to the satisfaction of consciousness-skeptics — what has been dubbed the “hard problem” of consciousness. But what Marian really meant was solving the other-minds problem to the satisfaction of other-minds-skeptics.)
(Although Dave Chalmers did baptize the “hard problem,” giving it a name, he did not, of course, invent the problem and his own comment --- that Marian was right to cite the “hard problem" because the other-minds problem in fact follows from the hard-problem --- was just Dave's opinion. And in my opinion, this is easily shown to be wrong: Because even if we had a highly reliable “cerebroscope” for diagnosing which organisms are sentient, and when, the “hard problem” (of explaining, causally, how and why biological tissue generates feeling, rather than just generating function), would still remain unsolved, and would still remain just as hard.)
The “hard problem” is neither an ethical problem nor an animal-welfare problem. It is a problem of causal explanation. The problem for ethics and welfare is the other-minds problem. And solving it, by determining which organisms are sentient, and when, would not solve the ethical/welfare problem, because you still have to convince people that causing animal suffering matters, and needs to be acted upon.
My own answer to the question you raise about mosquitos and wasps -- (it came up here during the conference as the question about cockroaches and bedbugs) – was that while there is an elephant in the room (the monstrous suffering inflicted on animals needlessly — for food, fur, and fun -- there is no point fretting about cockroaches and bedbugs (or about being attacked by a predator): In a vital conflict of interest between sentient organisms, where life and death or health is at stake, every member of every species can and should protect its own vital life/death/health interests. The cockroach/bedbug/predator “objection” is hence just deflectionary (rather like Trump’s responses to criticism). It's just an attempt to deflect from the implication that we should stop hurting animals needlessly for food/fur/fun today, and that we should start that stopping in our own comfortable western consumer societies where every living, healthy vegan — like myself -- is irrefutable evidence of the fact that the horrors are not necessary; they are not based on life/death/health needs for humans.
So forget about the cockroach/bedbug/predator worry. (Save it for a happier day.) Philosophers would call it sophistry – if it comes from a non-vegan. Coming from a vegan it is premature, like puzzling about Zeno’s Paradox instead of just crossing the room. When the whole world is vegan, only vital conflicts of life/death/health interests with no alternatives will justify hurting or killing another sentient being. But today, while the elephant is in the room, the cockroach question is otiose.
"Worse, the whole discussion is focused entirely on WEIRD* people -- a lot of the world is not weird."By wierd you mean the lady who was distributing the pamphlets? She is just good-hearted, and shell-shocked by the unending horrors, rather than a philosopher or a scientist. My own hope is that the majority of human beings are potentially decent, like her, rather than self-interested sociopaths, bent only on holding onto their food/fur/fun perks, with otiose objections, oblivious to the real ongoing cost in needless blood and suffering to their animal victims, come what may.
I might add that nonhuman animals’ only hope is that most human beings, thanks to their mammalian ("K-selected") heritage, with its evolved darwinian empathy and compassion for their own young, their kin and their kind, supplemented by the cognitive, social and cultural capacity to learn to do the right thing, by inhibiting and outlawing portions of their likewise darwinian legacy, such as infanticide, homicide, rape, slavery, subjugation torture — the hope that most of our kind have evolved the eyes and hearts that can be opened to the unspeakable agony we are inflicting on other species, on a mounting, monstrous scale.
If we are not potentially merciful in the face of the overwhelming evidence (which only ag-gag laws are currently concealing from our eyes and hearts) -- if we are, instead, die-hard deplorables, clinging to our own orgasms oblivious to their cost in others’ agony, then of course the animals are lost, and the animal cause is hopeless. And that would perhaps have been the case if human beings, together with all their cognitive and linguistic capacities, rather than having been descendants along the mammalian (K-selected) line, had descended instead along the cold-blooded reptilian ("r-selected") line from their last common ancestor with Donald Trump (who restored the right to import the trophies from elephant-hunts a few days ago, but has just been forced by the protests from decent mammalians to freeze his order for the time being).
Let me add that the other-minds problem, in this context, is not an abstract problem for philosophers pondering epistemic uncertainties (as we are doing in much of this conference). The other-minds problem is not even our problem. It is the problem of the other minds, the ones that are feeling the agony -- while Descartes, wizard-of-oz-like, urges everyone to pay no attention to their screaming and struggles, they are just reflex robots, behaving as if they were feeling pain, but in reality just “nocicepting” without feeling a thing.
Since he wrote his book, Animal Liberation, in 1975, Peter Singer has done the most that any human being to date has ever done — especially as quantified by utilitarian calculations — to awaken the potential for human decency and to spur action in generations of human beings.*My interlocutor pointed out afterward that by WEIRD he had meant Western, Educated, Industrial, Rich, Democratic and that most of the world is not WEIRD. My reply: It is the well-off weirdos in the west who can and should take the first step when it comes to the elephant in the room. After all, they are also its biggest producers and consumers."Singer is bored to death and ignores questions from the floor because he's on his laptop…."
Although I cannot agree with Peter on everything — utilitarianism is an appeal to just the head, or a computer, rather than to the heart — I think that what is misperceived as “boredom” on Peter's part is just the difference between the cerebral and the visceral — dare one call it the sentient? -- approach to safeguarding the sentience of others.
The Other Minds Problem: Animal Sentience and Cognition
Institute for Cognitive Sciences Summer School, June 26 – July 6, 2018
Université du Québec à Montréal, Montréal, Québec, Canada
Since Descartes, philosophers know that there is no way to know for sure what — or whether — others feel (not even if they tell you). Science, however, is not about certainty but about probability and evidence. The 7.5 billion members of the human species can tell us what they are feeling. But there are 9 million other species on the planet, from microbes to mammals, with which humans share biological and cognitive ancestry, but not one other species can speak: Which of them can feel — and what do they feel? Their human spokespersons — the comparative psychologists, ethologists, evolutionists, and cognitive neurobiologists who are the world’s leading experts in “mind-reading" other species -- will provide a sweeping panorama of what it feels like to be an elephant, ape, whale, cow, pig, dog, chicken, mouse, fish, lizard, lobster, snail: This growing body of facts about nonhuman sentience has profound implications not only for our understanding of human cognition, but for our treatment of other sentient species.
Partial list of speakers who have accepted and confirmed to date:
Adamatzky, Andrew (UEW) slime mold cognition
Allen. Colin (Indiana) evolution of mind
Andrews, Kristin (York) animal mind
Balcombe, Jonathan (HSUS) fish intelligence
Baluska, Frantisek (Bonn) intelligence (and possibly sentience) in plants
Berns, Gregory (Emory) what it's like to be a dog
Birch, Jonathan (LSE) the precautionary principle
Brosnan, Sarah (Georgia State) primate sociality
Burghardt, Gordon (Tennesee) reptile cognition
Chang, Steve (Yale) primate preferences
Chapman, Colin (McGill) primate social cognition
Chitka, Lars (Vienna) bee perception
Dukas, Reuven (Mcmaster) insect cognition
Giraldeau, Luc-Alain (UQÀM) dans l’oeil du pigeon
Hendricks, Michael (McGill) perception in c. elegans roundworms
Kelly, Debbie (Manitoba) corvid cognition
Marino, Lori (Whale Sanctuary Project) cetacean cognition
Mather, Jennifer (Lethbridge) cephalopod cognition
Mendl, Michael (Bristol) pig cognition
Ophir, Alexander (Cornell) vole social behavior
Oyama, Tomoko (McGill) sensation and cognition in drosophila
Phelps, Steve (Texas) social cognition across species
Plotnik, Joshua (Hunter) elephant mind
Pravosudov, Vladimir (Nevada) chickadee spatial cognition
Ratcliffe, John (Toronto) bat cognition
Reader, Simon (McGill.Ca) evolution of social learning
Reiss, Diana (Hunter) dolphin mind
Ryan, Mike (Texas.Edu) evolution of communication
Sakata, Jon (McGill) social learning in birdsong
Simmons, Jim (Brown) what is it like to be a bat?
TenCate, Carel (Leiden) avian cognition
Wise, Steven (NhRP) primate and proboscid personhood
Woolley, Sarah (McGill) perception and learning in songbirds
Young, Larry (Emory) prosocial behavior and oxytocin
Saturday, November 11. 2017
A darwinian mistake
that will eventually auto-correct
in the usual darwinian
A bloody blip
yeah, true. There have been so far worse catastrophes before... so comforting.Not worse.
The slow agony
of our prey species'
(i.e. all other species’)
has no parallel
Our sole modicum
has been for our own
and we don’t deserve it
a blip:it matters
to our victims
and it’s all that matters
or ever did
is for souls
only they matter
or matter most
For their victims:
in this life
Thursday, November 9. 2017
Tuesday, November 7. 2017
Fisher's hypothesis (about quantum tunneling effects in biology) - probably false, but not absurd - concerns physiological functioning, as in photosynthesis.
But it has absolutely nothing to do with consciousness (sentience).
[And it certainly does not justify the pseudo-scientific lithium experiment with rats (an experiment that apparently even failed to replicate).]
Quantum physics, one of the most powerful and successful theories in the history of science, still has its problems, even paradoxes. Just as cognitive neuroscience has its problem: its paradox is sentience.
Churchill said (about Russia): "It is a riddle, wrapped in a mystery, inside an enigma".
Concerning quantum mechanics and consciousness, I would say that we cannot resolve a paradox (in one domain) with a paradox (from another domain).
Quantum computation (already a controversial field), if it turns out to be practical, could have a biological role - but already in photosynthesis (which does not enter consciousness…)
(One can draw one's inspiration from anywhere, from anything, including having been relieved of depression by Prozac: the chemical effect on our consciousness may surprise us, as does any question about chemistry and consciousness; and if we struggle with the perplexities of quantum mechanics it can give us associative ideas: mysteries have affinities: that's what, in other minds, gives birth to the soul, immortal and immaterial, to the omnipotent and omniscient creator and to the mysteries of transubstantiation and the trinity ...)
Monday, October 30. 2017
There is no need for vegans to worry about protein; as you eat a wide variety of (organic) grain, beans, nuts, vegetables, greens and fruit) your own metabolism adjusts your tastes and preferences so what’s most important for your body will become the most tasty.
In all my years as a vegetarian (which is almost the same as being a carnivore because you are still consuming animal protein) my palate hardly changed from when I ate meat. My mainstay were dairy and eggs, plus some starch foods. I was not particularly interested in greens or beans or grains, etc. Now I love them, and I have even begun to cook, which I never did, all those years. And it’s not because I can’t get enough of the food I like, but because I now like so many more foods!
I think the key is animal protein: We are metabolically omnivores. We are capable of living on almost exclusively meat, if we can get it (carnivore mode). But we are also capable of living on exclusively non-meat (herbivore mode). And the biological “cue” for which mode we are in is animal protein.
I don’t think the cue is graded (i.e., I don’t think that the less animal protein you eat, the more appetite you have for vegetables): I think it’s more like an on-off switch between the two modes (which, for me, took 8 months to become perceptible): Once your body is getting no animal protein at all, the metabolic switch is set to herbivore mode, and both your appetite and your way of metabolizing what you eat changes (in my case, dramatically, because I could compare it with almost 50 years of being a vegetarian, which is just a form of carnivore).
The switch is not irreversible. We can start eating meat again and it (much more quickly) switches back. I think this has to do with our evolutionary history: availability of food varied seasonally, climatically and geographically (and we migrated a lot): we were opportunistic omnivores, and ate what we could. Sometimes many generations (or much longer) some of our ancestral populations had to make do with no meat at all, or, as in the frozen north, on almost nothing but meat. Our metabolism is adapted for both.
It’s also adapted for opportunistic theft, rape, murder, infanticide, genocide, domination, torture and enslavement.
But that’s no excuse for doing it when you no longer have to. And we no longer have to steal, rape, murder etc. today (and certainly not in the civilized, prosperous, law-based parts of the world).
And killing sentient organisms for food is one of the things we no longer have to do in order to survive and be healthy.
So if we keep doing it, it is -- as with stealing, rape and domination -- just because we feel like it, because we have cultivated a taste for it — and not out of biological necessity.
Friday, October 6. 2017
About my interruptive/interactive quote/comment compulsion: Yes, it is treating a written text as a real-time conversation (in which you don’t normally hear the end till you reach the end).
Some (many) mea-culpas: Even in real oral conversations, I tend to interrupt before the person gets to finish, sometimes because I have already anticipated the finish or think I have (I’m of course sometimes/often wrong) and sometimes because I’m just impatient to reply (often because I’m afraid I’ll forget otherwise).
In my defence, on my own end, I don’t much speechify; I say my bit with minimal words, so as not to subject the other party to the kind of frustration I feel when someone is being long-winded. (I stop reading novels as well as monographs, too, when it’s obvious (or so I think) where they’re going, and it’s just words).
I think my interruptingness is also related in some way to my indiscretion, my saying things I shouldn’t say, divulging secrets, partly even a Trumpian hyperbole, stating things that I conjecture or wish were so as if they were fact. There is a definite impulsive/compulsive component to these ejaculations.
And of course the failure of open access and skywriting, which was specifically motivated by my belief that everyone was inclined and inspired to real-time interactivity, as I was — but instead turned out to be an olympic event at which I perhaps excelled but for which no one but me had any interest or appetite!
I tell it (or perhaps rationalize it) all here:
Harnad, S. (2003/2004) Back to the Oral Tradition Through Skywriting at the Speed of Thought. Interdisciplines.
(It’s against my nature, having said all this, to refer anyone to chapter-and-verse instead of just restating it simply and compactly on the spot, so I’ll say it: I thought the human brain (and thinking itself) evolved language for real-time, “online" exchanges at the speed of thought, not for the long, offline monologues that later supplemented it across time, space, and generations, in the form of writing and print.)
But it was just a fantasy, based on a compulsive quirk of mine.
‘Nuff said. Since then I have learned what I knew (as we all know) already, but had ducked for 50 years: It’s not about me (unlike this bit of self-indulgent self-flagellation).
Wednesday, October 4. 2017
Amia Srinavasan's critique of "Doing Good Better: Effective Altruism and a Radical New Way to Make a Difference" by William MacAskill
is excellent, pointing out how much Effective Altruism (EA) simply takes for granted (e.g., capitalism itself, and the status quo).
But the worst is that EA is psychopathic -- as psychopathic as Darwinian evolution itself: Evolution's sole criterion is maximizing (“satisficing,” really) net survival and reproduction, and EA utilitarianism’s sole criterion is maximizing net utility. Both turn a blind, "rational" eye on collateral damage, including proximal collateral damage.
That’s not morality, it’s mathematics. And treating emotion as if it were just a vice or a distraction is not a virtue. In fact, it was (ironically) Darwinian evolution itself (the origin of sentience, hence suffering, hence all moral problems) that implanted empathy and compassion in mammals and birds (at least), probably in the adaptive service of reproductive success (in altricial K-selected species, at least, of which we are one). Without those traits we’d all be psychopaths (as r-selected, precocial species may be).
In the trolley problem, any mother who would not flip the switch to save her own child rather than another’s would be a psychopath. If it was for the sake of saving two children of another instead of her own child that she failed to flip the switch then she’d be an EA utilitarian — and a psychopath.
Altruism needs to be compassionate, not just “effective.” And charity begins at home (or it never begins at all). Nor would an uncharitable world be a hospitable one to live in: It would be rather like a zombie world. Surely an (emotionally!) weighted combination of EA and proximal compassion would be better than EA alone.
Sunday, September 3. 2017
The other-minds problem
Monday, August 7. 2017
voulez-vous un RODÉO à MONTRÉAL
ANNÉE après ANNÉE?
Alors que plusieurs villes et États dans le monde bannissent le rodéo en raison de la souffrance animale qui en résulte, se tiendra à Montréal, dans deux semaines, la « première édition » du nouveau rodéo urbain destinée à souligner le 375ème anniversaire de la ville…
§§§ While several cities and states worldwide are outlawing rodeos because of the suffering they cause, in Montreal, in two weeks, there will be the "first edition" of a new "urban rodeo" to celebrate the city’s 375th anniversary…
La réputation globale de Montréal en matière de bien-être animal s’en trouvera assurément entachée.
Montreal’s global reputation in matters of animal well-being will certainly find itself stained…Visiblement, le maire de Montréal ne s’en formalise pas :
Obviously the mayor of Montreal has no problem with this (video is in French):
Et qu’un cheval meurt lors d’une épreuve de monte extrême du même fournisseur de rodéos (St-Tite) trois mois avant son « rodéo urbain » ne le perturbe aucunement...
And the fact that a horse dies in a bronco-riding trial from the same rodeo producer (St-Tite) three months before his “urbain rodeo” does not trouble him either…
Grady, 6 ans, s’est fracturé la colonne vertébrale en raison d’une « zone de faiblesse » qui n’a pas été détectée au préalable, malgré les précautions que disent prendre les vétérinaires mandatés par le Rodéo de St-Tite. Si Grady n’avait pas été soumis au rodéo, il serait encore en vie aujourd’hui.
Grady, age six, broke his back because of a "weak area of his spine" which was not detected in advance, despite all the precautions that the St-Tite Rodeo's veterinarians boast of taking: If he had not been forced to perform in rodeos, Grady would still be alive today.NOUS AVONS BESOIN DE VOUS pour ramener le maire Coderre à la raison -- en démontrant que le rodéo est insoutenable et illégal !
Merci de soutenir notre campagne de financement (voir ci-dessous)
WE NEED YOU to bring mayor Coderre back to reason -- by proving the rodeo is untenable and illegal !
Sunday, July 16. 2017
Relatively speaking, decency is increasing (or deplorability is decreasing) (as Steve Pinker has noted) in the human population.
But alas the human population itself is increasing still faster, and with it the absolute amount of agony we are wreaking.
Otherwise put, we are (so far) becoming bigger faster than we are becoming better.
No solace for those being crushed under our collateral-damage footprint; not even when the only victims left on the planet will be the ones we purpose-breed, all the rest spared their fate only because we have exterminated them.
But the Trumps of this world — rich and poor — sleep soundly, whilst their own tomorrow is still well within sight…
As to climate-change-complacency:
A Chernobylesque comeback
millennia after the Fall
is hardly a consummation
devoutly to be desired
(other than by the daftly devout).
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