Leonard Norman Primiano (1957–2021), esteemed folklorist and ethnographer of religion, relied for 16 years on assistive technology to speak. Described by an anonymous reviewer as “our ever-vanguard of thought, work, and ethics, not to mention creativity, funkiness, and joy,” Primiano brought a reverential delight to his vocation and inspired a reverential delight in return. This essay reflects on Primiano as a radiant example of the capacity for wonder.

Physicians often express frustration with the ‘system’ in which they work. Over time, this frustration may put them at risk of burnout and disengagement, which may impact patient care. In this study, we aimed to understand the nature of the system flaws that physicians identified in their published narratives and to explore their self-representation as agents of change. We reviewed all reflective narratives published in four medical journals between January 2015 and December 2017. By consensus, we identified those that addressed (...) system flaws. Using content and narrative analysis, we analyzed the types of flaws and the physicians’ orientation to the flawed system. We identified seven recurring system flaws—five related to medical culture: failures of communication, erosive impact of the hidden curriculum, inadequate health advocacy, frenzied pace of work, and experience of stigma. Less frequently, physicians’ narratives also exposed limited and disparate healthcare resources and restrictive institutional practices as impeding patient-centered care. Physicians expressed agency to create change foremost when writing about flaws related to medical culture. While physicians are challenged by system flaws, they strive to practice in ways that do not succumb to them. We saw tension between the elements outside the physician’s control and those within it. This tension becomes a source of distress when the compromises that emerge from system flaws move physicians away from the values that define their professional identity. (shrink)

According to policy makers, telemedicine offers “huge opportunities to improve the quality and accessibility of health services.” It is defined as diagnosis, treatment, and monitoring, with doctors and patients separated by space but mediated through information and communication technologies. This mediation is explored through an ethnography of a U.K. teledermatology clinic. Diagnostic image transfer enables medicine at a distance, as patients are removed from knowledge generation by concentrating their identities into images. Yet that form of identity allows images and the (...) expert gaze to be brought into potentially lifesaving proximity. Following Latour’s thread, images must be captured and then mobilized to the knowledge base, where they must be stabilized into standard diagnoses, then combined with different images, waiting lists, skin lesions, dermatologists, paper records, and beds, so that ultimately, outcomes are produced. This huge task requires new knowledges and a widening of agency that, if unacknowledged, may see telemedicine projects continue to founder. (shrink)

This article tracks how group egotists disavow their hate group identity. Group egotists are individuals born and raised in hate groups. The well-documented exit cases of Megan Phelps-Roper (Westboro Baptist Church) and Derek Black (White Nationalism) prove that hate group indoctrination can be undermined. A predominantly epistemic approach, which focuses on argument and conversational virtues, falls short in capturing the complexity of their apostasies. I turn to pragmatism for conceptual support. Using the work of Richard Rorty and William James, I (...) explain how redemptive relationships and alternative lifeworlds participate in weakening belief-systems, leading to the disavowal of the hate group. (shrink)

Intentional collective action -- Collective moral responsibility -- Collective guilt -- Individual responsibility for (and in) collective wrongs -- Collective obligation, individual obligation, and individual moral responsibility -- Individual moral responsibility in wrongful social practice.

Eight philosophers discuss the works of the best-selling novelist and graphic novelist, including The Graveyard Book, Coraline and Good Omens and reveal their thoughts on the intersection of fantasy and reality and whether the unknown is as ...

Do both the zoo and the mental hospital induce psychosis, as humans are treated as animals and animals are treated as humans? How have we looked at animals in the past, and how do we look at them today? How have zoos presented themselves, and their purpose, over time? In response to the emergence of environmental and animal studies, anthropologists, sociologists, philosophers, theorists, literature scholars, and historians around the world have begun to explore the significance of zoological parks, past and (...) present. Zoo Studies considers the modern zoo from a range of approaches and disciplines, united in a desire to blur the boundaries between human and nonhuman animals. The volume begins with an account of the first modern mental hospital, La Salpêtrière, established in 1656, and the first panoptical zoo, the menagerie at Versailles, created in 1662 by the same royal architect; the final chapter presents a choreographic performance that imagines the Toronto Zoo as a place where the human body can be inspired by animal bodies. From beginning to end, through interdisciplinary collaboration, this volume decentres the human subject and offers alternative ways of thinking about zoos and their inhabitants. This collection immerses readers in the lives of animals and their experiences of captivity and asks us to reflect on our own assumptions about both humans and animals. An original and groundbreaking work, Zoo Studies will change the way readers see nonhuman animals and themselves. (shrink)

Few historical figures have been more important in modeling the ideal of impartial critical scholarship than Erasmus of Rotterdam (1469-1536). Yet his critical scholarship, though beholden to no one, was not dispassionate. James Tracy shows how Erasmus the scholar sought through his writings to promote the moral and religious renewal of Christian society. Tracy finds the genesis of the humanist's notion of a "Christian republic" of pious and learned individuals in his "Burgundian," or Low Countries, roots. Erasmus's vision (...) of reform, Tracy argues, sprung from a humanist tradition focusing on the importance of teaching (_doctrina_), a tradition from which Erasmus departed in his optimism about human nature and his deep suspicion of the powers that be. Amid the storms of Reformation controversy, he pruned back the "dissimulation" by which he had thought to convey different meanings to different readers, yet in the end he could not control the way his words were read. If Erasmus's scholarly ideal carries an enduring fascination, so too does his dilemma as a man of circumspection who would also be a reformer. (shrink)

From Plato through the nineteenth century, the West could draw on comprehensive political visions to guide government and society. Now, for the first time in more than two thousand years, Tracy B. Strong contends, we have lost our foundational supports. In the words of Hannah Arendt, the state of political thought in the twentieth and twenty-first centuries has left us effectively “thinking without a banister.” _Politics without Vision_ takes up the thought of seven influential thinkers, each of whom attempted (...) to construct a political solution to this problem: Nietzsche, Weber, Freud, Lenin, Schmitt, Heidegger, and Arendt. None of these theorists were liberals nor, excepting possibly Arendt, were they democrats—and some might even be said to have served as handmaidens to totalitarianism. And all to a greater or lesser extent shared the common conviction that the institutions and practices of liberalism are inadequate to the demands and stresses of the present times. In examining their thought, Strong acknowledges the political evil that some of their ideas served to foster but argues that these were not necessarily the only paths their explorations could have taken. By uncovering the turning points in their thought—and the paths not taken—Strong strives to develop a political theory that can avoid, and perhaps help explain, the mistakes of the past while furthering the democratic impulse. Confronting the widespread belief that political thought is on the decline, Strong puts forth a brilliant and provocative counterargument that in fact it has endured—without the benefit of outside support. A compelling rendering of contemporary political theory, _Politics without Vision_ is sure to provoke discussion among scholars in many fields. (shrink)

In this case report, we describe a woman with advancing dementia who still retained decisional capacity and was able to clearly articulate her request for deactivation of her implanted cardiac pacemaker—a scenario that would result in her death. In this case, the patient had the autonomy to make her decision, but clinicians at an outside hospital refused to deactivate her pacemaker even though they were in unanimous agreement that the patient had capacity to make this decision, citing personal discomfort and (...) a belief that her decision seemed out of proportion to her suffering. We evaluated her at our hospital, found her to have decision-making capacity, and deactivated her pacer resulting in her death about 9 days later. While some clinicians may be comfortable discussing patient preferences for device deactivation in patients who are imminently dying, we can find no reports in the literature of requests for device deactivation from patients with terminal diagnoses who are not imminently dying. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Clinical Ethicists: Can They Help Families in Their Times of Need?Tracy R. WilsonI am a doctorally-prepared nurse practitioner with over 20 years in healthcare, and I am currently pursuing my MS in Bioethics and Medical Humanities at Tulane University, with an anticipated graduation of May 2023. In the fall of 2022, I had the pleasure of taking a Clinical Ethics course. As part of that course, I shadowed (...) a Clinical Ethicist for a week. It was a valuable experience, and I gained some insights about a role I didn’t know about previously. The last two years have been difficult for my family and me. I lost my dad in November 2020 and then a “sister cousin” in May 2021. In both instances, we had the team involved in their care and helping with the decision-making process.The role of the Clinical Ethicist Consultant (CEC) service is to help families process medical decisions—most of those decisions deal with endof-life care. The CEC works as the mediator between the family and the medical team. This is how I saw the CEC role play out in my experience.During my shadowing experience, my preceptor was phenomenal at his role because 1) he listened to the patient and the family, and 2) he consulted with the appropriate team members. My shadowing experience was virtual due to the restrictions of the healthcare facility. However, I was able to attend ethical team meetings. I was able to listen to multiple family calls and consultations. During my experience, my clinical ethicist was very conscientious of taking inventory of the feelings of everyone involved. Before he provided an opinion on a case, he did a deep dive into the patient’s chart to gain the patient’s historical context. He always asked for my opinion while we discussed a case, which made me feel included even as a student. It made me feel like my opinion had some weight, and it did in one of the cases. When I returned the next day, the feelings I had about a patient and her family using her for financial gain turned out to be true. Elder abuse was taking place.My personal experiences were more complicated, in which we didn’t always have a medical team that always heard what we needed for our loved ones. In the case of my sister cousin, she entered the hospital and was diagnosed with COVID-19. Our family never thought she would die from it, so it was shocking to us when she was placed on a ventilator and never came off. When the critical care MD stated that “there was nothing else he could do for her,” I could not understand how that could be when lung transplants were being done all over the US and even less than 100 miles away.We needed a CEC team then. I was the medical expert for my family, and I felt the medical team was not listening to what we wanted. The medical team believed that to continue treatment would be futile and their belief about this exceeded their need to continue treating my sister cousin. However, having a CEC mediate by first understanding the clinical team’s perspective, explaining those considerations to us, and then helping our family relay back our [End Page 23] wants, needs, and values to the clinical team could have helped. Unfortunately, my cousin never got this option. There was a palliative care team implemented but never a Clinical Ethicist. Having faced both, from a student perspective and from a personal experience, I would say that having a CEC present allows a family to have an advocate in the room, someone who knows the medical language and can explain to you and will explain to the medical team your perspective, which can sometimes be lost in translation or not heard.When my father passed away, he did not have a Clinical Ethicist as a part of his medical team either. My dad was a Vietnam Vet and a very prideful man. So, when my dad became ill in 2018 with vascular dementia, it took a toll on me and my sisters. To... (shrink)

A groundbreaking guide showing us how being "out of control" (and admitting it) is the first step to living a truly better, more meaningful life. Raise your hand if you've ever wanted to "self-improve" but, for some reason, you just can't follow through. Turns out, the issue isn't a lack of willpower. For centuries, we've been fed a common perspective: Explore your subconscious mind, heal your trauma, fit into your society, and happiness will follow, right? Wrong. Dr. Courtney Tracy, (...) also known as "The Truth Doctor," disrupts this outdated narrative through digestible scientific research, shockingly honest personal stories, and compassionate-yet-direct advice. Feeling out of control and helpless isn't a flaw but a universal truth of our existence. Instead of trying to change how we work as human beings (spoiler alert: you can't,) we need to embrace and make peace with our unconscious, making it work for and alongside us instead of against. Half psychology textbook written by your best friend (who's also a therapist), half comprehensive guide brimming with actionable insights for engaging with our unconscious positively and productively, Your Unconscious Is Showing is here to help us accept what we can't control, courageously change what we can, and wisely know the difference. (shrink)

This essay examines the right of health care freedom of choice contained in some state constitutions. It explores how courts have, and could, use this constitutional health care right as a basis for recognizing or reinforcing a fundamental right to choose an abortion.

“The Innsmouth Look: H. P. Lovecraft’s Ambivalent Modernism” explores how horror writing responds to the anxieties and possibilities presented by historical modernity. Lovecraft, in his short story “The Shadow Over Innsmouth,” translated contemporary concerns about immigration, industrialization and racial difference into a plot about a young traveler encountering a terrifying alien population in a small New England town. The essay examines the ways that this story both demonstrates how the dehumanization of the racialized “other” operated during the modern period, and (...) exposes the inherent fallacy in such objectification. Though the aliens in the story are physically distinct, and the visual difference provokes disgust and withdrawal in the narrator, this “Innsmouth look” also reveals the way the objectified other is always looking back, a subject in his or her own right. (shrink)

Although pride has been central to philosophical and religious discussions of emotion for thousands of years, it has largely been neglected by psychologists. However, in the past decade a growing body of psychological research on pride has emerged; new theory and findings suggest that pride is a psychologically important and evolutionarily adaptive emotion. In this article we review this accumulated body of research and argue for a naturalist account of pride, which presumes that pride emerged by way of natural selection. (...) In this view, pride is prevalent in human life because of the functional and adaptive role it has played in the attainment, maintenance, and communication of social status throughout our evolutionary history. (shrink)

This important volume looks back to 1890 and -- 100 years later -- asks some of the same questions William James was asking in his Principles of Psychology. In so doing, it reviews our progress toward their solutions. Among the contemporary concerns of 1990 that the editors consider are: the nature of the self and the will, conscious experience, associationism, the basic acts of cognition, and the nature of perception. Their findings: Although the developments in each of these areas during (...) the last 100 years have been monumental, James' views as presented in the Principles still remain viable and provocative. To provide a context for understanding James, some chapters are devoted primarily to recent scholarship about James himself -- focusing on the time the Principles was written, relevant intellectual influences, and considerations of his understanding of this "new" science of psychology. The balance of this volume is devoted to specific topics of particular interest to James. One critical theme woven into almost every chapter is the tension between the role of experience (or phenomenological data) within a scientific psychology, and the viability of a materialistic (or biologically reductive) account of mental life. Written for professionals, practitioners, and students of psychology -- in all disciplines. (shrink)

Despite the drastic differences in their views of the intellect and the location and specific function of the will both Aquinas and Averroes are able to claim that their systems allow for moral agency because they both place the will—a faculty that is of prime importance to the process of moral action—in the individual. Both philosophers think that they are following Aristotle in making their claims about the will and the intellects. This paper will examine the issue of will and (...) the related issue of the intellects as it appears in the Aristotelian texts and in the subsequent work of Averroes and Aquinas. It will argue that at least some of the divergence in Averroes and Aquinas can be attributed to an issue of translation regarding De Anima, and a difference in the role of cogitation and the intellects regarding will. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:To Cut or Not to Cut?That is the QuestionTracy WilsonWhat is circumcision? In simple terms, it is the removal or excision of the foreskin of the penis. Seems so simple, right? In some families, it is that simple. In other families, it is a religious exercise. I am a doctorally-prepared Family Nurse Practitioner and started my nursing career in the NICU. I have seen my fair share of circumcisions. (...) As a nurse, our role was to prep the room with whichever instrument the OB/GYNS preferred and then soothe the baby. Some OB/GYNS prescribed Sucrose, which is ultimately sugar water, for the babies to have while undergoing circumcision, while others wouldn't prescribe anything. What I learned in the NICU and by watching circumcisions being performed was that the doctor's preference determined the pain management protocol. Some doctors cared more about pain control, some cared [End Page 85] about presentation and ensuring the foreskin was cut properly, and some were just old school and had their preferences. I wanted to comfort the baby and make his world as comfortable as possible.Watching circumcisions being performed, I never formed an opinion about them. I really looked at circumcision like any other procedure. However, I did see some parents really toil over the decisions, especially fathers who did not want to "see their son tortured or mutilated like that" as one told me once. I didn't quite understand the comparison to mutilation, but I understood why he did not want his son to go through the procedure. It wasn't until years later that I understood the gravity of the decision when I became pregnant with our son and knew immediately it was a boy. Call it a mother's intuition, but I just knew. To circumcise my son was never a decision I had to deliberate very long because it was something I was accustomed to in my family. It wasn't until one of my relatives got married and had her first son that I became aware that this would ever be a weighty decision for someone in my family.I took it for granted all those years before working in the NICU because circumcision was superficial to me. I realized that it's not just a piece of foreskin to many people. For some circumcision is done for religious reasons, for others making the choice to circumcise is about sameness, or hygiene. For my extended family member, it happened to be about sameness. She didn't want her sons to look different from their dad. Since potty training was mostly going to be taught by their father, they wanted their sons to look like him. Many NICU parents told me they wanted their sons to look like their fathers, so this notion was familiar to me. After my extended family member explained why sameness mattered, I understood the reasons why some parents felt this way.There are other stories like this which we pondered upon when we got pregnant with our son, and I really began to reflect on whether we should circumcise or not. Then two additional frames of thoughts arose; one, I ensured that my husband and I jointly made the decision together, but I really leaned on him for his opinion because he was a male and most of the male teaching would come from him. Second, we considered if the decision to circumcise should come from him once he became an adult. His father and I discussed whether he should have a choice regarding being circumcised. He may have chosen a different decision than us and we didn't want to take away his right to choose. However, waiting to have a circumcision as an adult comes with its own sets of challenges, including the possibility of infection, increased pain, missed work, edema, etc. So, ultimately, we made the decision to go ahead with the circumcision.In our case, our pediatrician performed the circumcision. I asked him explicitly which instrument he used because I had my preference, and I was not going to allow my son to be circumcised by a healthcare professional that did not use my... (shrink)

How did Baruch Spinoza, the seventeenth-century Dutch-Jewish philosopher, become a nineteenth-century German Marxist? It is on its face an unlikely development. Karl Marx was a fiery revolutionary theorist who heralded the imminent demise of capitalism, while Spinoza was a contemplative philosopher who preached rational understanding and voiced skepticism about open rebellion. Further, Spinoza criticized all teleological ideas as anthropomorphic fantasies, while Marxism came to be associated expressly with teleological historical development. Yet socialists of the German nineteenth century were consistently drawn (...) to Spinoza as their philosophical guide. Tracie Matysik shows how the metaphorical meeting of Spinoza and Marx arose out of an intellectual conundrum about the meaning of activity. How is it, exactly, that humans can be fully determined creatures - creatures in nature and governed by causal laws of nature - and also able to change their world? To address this seeming paradox, many revolutionary theorists scrapped the idea of activity as something autonomous humans do when they assert themselves against nature and its causal laws. Thinking with Spinoza, they came to think of activity instead as relating - as the state of relations between humans and between humans and the non-human world. Matysik follows these Spinozist-socialist intellectual experiments in the meaning of activity that unfolded across the nineteenth century, drawing lessons from them that may be meaningful for the environmental-justice issues confronting the contemporary world. (shrink)

Social work and bioethics are fields deeply committed to cross-disciplinary collaboration to do their respective work. While scholars and practitioners from both fields share a commitment to social justice and to respecting the dignity, integrity and the worth of all persons, the overlap between the fields, including shared values, has received little attention. The purpose of this article is to describe the ways in which greater collaboration between the two fields can broaden their scope, enrich their scholarship, and better ground (...) their practice. We describe the potential for realizing such benefits in two areas – health care ethics consultation and social inequalities in health – arguing that the fields both complement and challenge one another, making them ideal partners for the interdisciplinary inquiry and problem-solving so often called for today in health and health care. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:diacritics 35.1 (2005) 71-98MuseSearchJournalsThis JournalContents[Access article in PDF]Hospitality after the Death of GodTracy McNultyPierre Klossowski's fiction has been only sporadically published in English, and largely dismissed as perverse erotica or soft-core porn. When his 1965 trilogy Les lois de l'hospitalité was partially translated in English (under the title Roberte, ce soir & The Revocation of the Edict of Nantes), its Library of Congress classification characterized it simply as "erotic (...) fiction—French." Even in France, Klossowski has become the very signifier of perversion. His artwork graces the cover of Serge André's L'imposture perverse and of numerous erotic novels, he has been "diagnosed" as a pervert by writers on both sides of the Atlantic, and unironic readers of his Sade mon prochain hail him as Sade's disciple and heir.1Admittedly, the larger stakes of Klossowski's work are easily obscured by its free adaptation of the stock themes of libertine literature. His fictional works, like his visual compositions (essentially representations of rape scenes, often on historical themes—Diana and Actaeon, the Rape of Lucretia), explore the conflict between a woman's chaste moral attitude and her gradual surrender to an assailant's advances. The Laws of Hospitality concerns the erotic awakening of "hospitality" in a woman, which exposes a contradiction within her moral character and reveals her symbolic identity to be without foundation. Its protagonist Octave, who bears more than a passing resemblance to his creator, is a collector of artworks that eroticize the moment of moral hesitation experienced by women submitting to the sexual advances of a chance stranger—or even a "spiritual" apparition. His "laws of hospitality" are the fruit of his desire to experience this operation firsthand; they name a practice wherein the master of the house "offers" his wife to fortuitous guests, in order to savor the moment of her surrender.However, the stakes of Klossowski's "perverse" meditations are very different from the Sadeian project of uprooting religious morality. Sade challenges the patriarchal and religious authorities of his day by demonstrating that the paternal signifier on which their laws are based is without foundation. In proving that the law cannot hold [End Page 71] up against the repeated assaults of libertinage, he mounts a systematic deconstruction of the symbolic order of language by the real of jouissance. But although Klossowski may share Sade's perverse drive to "humiliate the law with the object,"2 his target is not the signifier as such, but rather the imaginary consistency afforded by what he calls the "grammatical fiction of the 'I,'" the illusion of autonomous personhood. The "object" he confronts it with is not the natural "truth" of jouissance, but rather the feminine object who disrupts the identity of the "master" who offers her.Klossowski's reflections on the special status of femininity in Enlightenment culture—at once marginal and singularly "extimate"—have never been fully appreciated, despite their enormous interest for the study of culture. In a way unique among contemporary authors, Klossowski sheds light on Jacques Lacan's enigmatic insight that the cultural importance of the feminine object consists in its sublimated status as an "object raised to the dignity of the Thing" [Lacan 112]. His fiction underscores the close ties between the feminine and what Freud called das Ding, the Thing uncannily internal to subjectivity that Lacan later identified with the function of the Nebenmensch, as the apotheosis of the Christian idea of the prochain, or neighbor [Lacan 151–52].Although Klossowski's erotic scenario invites comparisons with Sade's and Fourier's utopian calls to dissolve the privative boundaries between subjects, what he understands by "hospitality" is not the abolition of personal identity, but rather the staging of its internal contradiction.Hospitality, at the Limits of the LawThe act of hospitality—whose theological and philosophical origins this former Dominican novice and Latin scholar was intimately acquainted with—concerns a very particular tension. Etymologically, the host is the "master," the one who "eminently personifies" identity: not only his own identity, but also that of the group in whose... (shrink)

This paper examines the recourse to mathematics as a “language of the real” in the literature of perversion and in the philosophical project of Alain Badiou.

Recently, debate about the distribution of scarce organs for transplantation has focused on whether patients should have the right to place themselves on waiting lists at several transplant centers, thereby gaining an advantage over other potential recipients. This article explores the social and ethical issues raised by multiple listing, contrasting policies adopted at the national level with those implemented in New York State. It concludes by examining the implications of the debate for broader questions about entitlement and access to health (...) care. (shrink)

Foundational theories of mental content seek to identify the conditions under which a mental representation expresses, in the mind of a particular thinker, a particular content. Normativists endorse the following general sort of foundational theory of mental content: A mental representation r expresses concept C for agent S just in case S ought to use r in conformity with some particular pattern of use associated with C. In response to Normativist theories of content, Kathrin Glüer-Pagin and Åsa Wikforss propose a (...) dilemma, alleging that Normativism either entails a vicious regress or falls prey to a charge of idleness. In this paper, I respond to this argument. I argue that Normativism can avoid the commitments that generate the regress and does not propose the sort of explanation required to charge that its explanation has been shown to be problematically idle. The regress-generating commitment to be avoided is, roughly, that tokened, contentful mental states are the product of rule-following. The explanatory task Normativists should disavow is that of explaining how it is that beliefs and other contentful mental states are produced. I argue that Normativism, properly understood as a theory of content, does not provide this kind of psychological explanation, and therefore does not entail that such explanations are to be given in terms of rule-following. If this is correct, Normativism is not the proper target of the dilemma offered by Glüer-Pagin and Wikforss. Understanding why one might construe Normativism in the way Glüer-Pagin and Wikforss must, and how, properly understood, it avoids their dilemma, can help us to appreciate the attractiveness of a genuinely normative theory of content and the importance of paying careful attention to the sort of normativity involved in norm-based theories of content. (shrink)

(2001). Domestic violence and hate crimes: Acknowledging two levels of responsibility. Criminal Justice Ethics: Vol. 20, No. 2, pp. 31-43. doi: 10.1080/0731129X.2001.9992106.

This paper explores a philosophical praxis of paying attention, and the importance of bodily comportment, in human-animal interactions. It traces some of the beginnings of the notion of attentiveness as it has arisen in contemporary Western environmental and animal ethics, and its further development into both a philosophical approach and actual practice as a kind of interspecies etiquette. It is informed by the kinds of comportments of openness and responsivity found in diverse examples of practical phenomenology. Through a wide-ranging interdisciplinary (...) discussion, I suggest that a praxis of attentiveness can inspire practical applications of ethical interactions between species. (shrink)