In this new five-minute collection, kids will read twelve heart-warming true stories about animals that have been rescued from tough situations. The stories range from handicapped pets given a loving home to exotic wild animals rescued by caring humans with some help from special wildlife sanctuaries. Perfect as an introduction to nonfiction, young readers will learn simple facts about animals and their behaviors.

This title provides readers with an on-the-job look at what it's like to be an animal rescue worker.

The Deepwater Horizon disaster sent millions of barrels of oil pouring into the Gulf of Mexico-straight into the water that is home to countless animals. The oil quickly coated the wings of the brown pelican, putting this already endangered species into even more risk. How were these animals rescued? Find out about the brave scientists who saved the oil-soaked birds in this graphic adventure of animal escapes. Then, learn more about other oil spills that threatened sea life around the world.

A proprietor from a Washington State wildlife sanctuary shares true stories about some of the most remarkable animals she has worked with, including a mother cat and kittens who were shot with a pellet gun, a bear who was targeted by a poacher and Pete, the feline "co-author" of three of her books.

In Saving Animals from Volcanoes, readers will meet the courageous people and organizations that rush in to save animals when disasters strike. from rescue ...

In Saving Animals From Fires, readers will meet the courageous workers who risk their lives to rush into houses, forests, and rivers to rescue animals from fire ...

The inspiring true stories in this book will warm the heart of any animal lover.

From pets to strays to wildlife, sometimes animals need our help! Who keeps animals safe from human harm and other dangers? Community heroes do! Community heroes may work in humane societies, rescue groups, law enforcement, or many other settings. In this book, readers learn all about these real-life heroes and the important work they do. Readers also learn age-appropriate ways that they can help animals too! The high-interest material is paired with brightly colored photographs that bring the text (...) to life, communicating educational information in an appealing, easy-to-understand way. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Breathing Without a Head:Plant Respirations in John Gerrard's Smoke TreesOrchid Tierney (bio)About two hours from where I grew up in Invercargill, Aotearoa New Zealand, is a large finger lake called Lake Wakatipu. The lake is nested in the Southern Alps of the South Island and, at the extremes, its body measures three miles wide and fifty-two miles long. The surrounding mountains are haunting in the evenings when the coniferous (...) wildlife is silent, and for as long as I can remember, Wakatipu has been called the breathing lake. I must have read this moniker on a brochure or travel poster in a hotel or a restaurant—I used to visit the area around the lake regularly during the winter months as a child—but according to local legend, it is the beating heart of a taniwha—an ogre called Matau—that causes the lake's respirations. Matakauri, the hero of this particular myth, set alight the ogre whilst he slept in order to rescue his beloved Manata, the beautiful daughter of a local chief, whom the taniwha had kidnapped. As Matau burned, he left behind his heart, which continued to beat rhythmically in the years that followed Matakauri's daring rescue. The myth brilliantly invokes the scientific expertise of the local Indigenous people, for the lake really does rise and fall regularly throughout the day. Despite being landlocked, Wakatipu has an observable seiche, or standing wave, that occurs every 26.7 minutes and results in a tide that rises and falls almost eight inches. Of course, the seiche is the Western scientific explanation for the lake's regular aquatic behavior. The lake breathes because Matau's heart is still beating.Wakatipu's origin myth proposes a respiration that is both wonderfully metaphorical and scientific, but it also raises questions about the embodiments of breath itself. Namely, I'm curious here as to who is an agent of breath? Who and what breathes? Who can breathe easily in the Anthropocene? Who can breathe easily at all? And yet: what an unnecessarily [End Page 14] cruel question this is when so many people nowadays cannot breathe fluently or joyfully in a global pandemic. Over the course of the past two years, the ventilator has become a vexed symbol of the persistence of life, of political incompetence. Of medicalized racial injustice. The lungs that strain against the COVID-19 virus are sometimes the same lungs that have historically struggled against anthropogenic non-viral forms of air pollution. Industrial air pollutants are indicators of systemic racism, imperialism, colonialism, and the uneven urban distributions of risk. Indeed, in December 2020, a British coroner ruled, for the first time in legal history of the United Kingdom, that emissions of nitrogen dioxide and particulate matter on the South Circular Road of London were the cause of nine-year-old Ella Kissi-Debrah's acute respiratory failure in February 2013 (Laville). Toxic airborne pollution is vile matter that forcibly connects gentle lungs with racialized environments. As Timothy Choy notes, "Air muddies the distinction between subjects and environments, and between subjects. This thickness and porosity rendered by air is part of what makes the air and the airborne such deeply felt elements" (157). We, human animals, are too porous for the heavy industry and traffic routes that fill the air and the softness of our lungs. And so: we know the matter of the air by the smoothness of respiration; we feel the keen politics of the air when breathing is labored.I can point to numerous examples where respiration in the context of human life is fraught. Indeed, the act of breathing foregrounds the buoyancy of humanity and the formations of life. I want to acknowledge and hold those complexities because breathing in relation to human life, especially for populations of color, disabled people, and transgender communities, is not yet guaranteed. And I want to consider additionally, who and what has been excluded from the formulations of breathing more generally, and how breathing itself has been anthropomorphized at the expense of other forms of more-than-human life. As Jane Bennett suggests, "humans are always in composition with nonhumanity, never outside of a sticky... (shrink)

Lors d’un safari, vous apercevez une lionne sur le point d’attaquer une gazelle. Or, vous êtes un partisan des droits des animaux. La gazelle a le droit de vivre, donc vous estimez devoir la sauver des griffes du félin. Toutefois, sauver la gazelle signifie violer le droit de la lionne de subvenir à ses besoins. Que vous sauviez la gazelle ou que vous laissiez la lionne la manger, il semble que vous soyez moralement condamnable. Certains estimeront que cette situation est (...) absurde et qu’elle est due à l’attribution de droits aux animaux. De ce fait, nous ne devrions pas leur en attribuer. Le présent article tente d’expliquer pourquoi nous ne devons pas intervenir dans les cas de prédation chez les animaux sauvages sans que cela ne mène à des conséquences absurdes en regard d’une théorie des droits des animaux sans que cela ne soit problématique pour le devoir d’assistance à personne en danger généralement accepté et tout en étant en accord avec, au moins, une théorie de la défense d’un tiers.During a safari, you see a lioness about to attack a gazelle. Now you are an advocate of animal rights. The gazelle has the right to live, so you feel you must save it from the feline’s claws. However, rescuing the gazelle will violate the right of the lioness to meet her needs. Rescuing the gazelle or let the lioness eat it, it seems that in any case you are wrong. Some will find this situation absurd and that it is due to the attribution of rights to animals. Thus, we should not attribute rights to them. This article attempts to show why we should not intervene in cases of predation in wildlife without leading to absurd consequences within an animal rights theory, without being problematic for the generally accepted duty to provide assistance and while being consistent with at least a theory of other-defense. (shrink)

The unprecedented 2019/20 Australian bushfires prompted this paper to conduct a transitivity analysis on the top three processes (material, relational, and verbal) in selected BBC news reports. Guided by the ecological philosophical view of “harmony with diversity, interaction, and coexistence,” the research aims to interpret ecological meanings in the text and enhance people’s awareness of environment conservation. The findings reveal that these news reports predominantly utilized material and relational processes to depict the devastating impact of the Australian bushfires on (...) class='Hi'>wildlife, the efforts of firefighters, volunteer rescue missions for wildlife, and the roles of individuals involved. These reports also conveyed extensive ecological information, highlighting the ecological crisis arising from the fires, the threat to species diversity, and the active social responsibility of various stakeholders. This research contributes to a deeper understanding of the ecological implications of the Australian bushfires and encourages proactive ecological protection measures. (shrink)

Companion animals -- Animals on factory farms -- Birds and marine wildlife -- Animals in research facilities -- Conclusion: Noah's task.

Wildlife Ethics A systematic account of the ethical issues related to wildlife management and conservation Wildlife Ethics is the first systematic, book-length discussion of the ethics of wildlife conservation and management, and examines the key ethical questions and controversies. Tackling both theory and practice, the text is divided into two parts. The first describes key concepts, ethical theories, and management models relating to wildlife; the second puts these concepts, theories, and models to work, illustrating their (...) significance through detailed case studies on controversies in wildlife management and conservation. The book explores pressing topics including human responsibilities due to climate change, tradeoffs when managing zoonotic disease risks, the ethics of the wildlife trade, culling non-native species, indigenous wildlife use, and zoo-based conservation programs. Readers are encouraged to explore different ways of valuing wild animals and their practical implications. This essential text: Explains and explores relationships between valuing biodiversity, human utility, ecosystems, species, and animal welfare Describes established approaches to wildlife management, such as sustainable use, and emerging concepts, such as compassionate conservation Discusses key ethical theories, including utilitarianism, ecocentrism, and animal rights Offers a practical model of how to analyze ethical issues in wildlife management and conservation Wildlife Ethics: The Ethics of Wildlife Management and Conservation is an accessible introduction to complex ethical issues, making the book an important resource for students in fields such as conservation biology, ecology, environmental science and policy, game management, public health and veterinary medicine. It will also be an invaluable tool for wildlife managers, conservationists, One Health practitioners, practicing veterinarians and animal rehabilitation staff, contemporary wildlife professionals and other stakeholders. (shrink)

The true story of ten tough and tattooed bikers who rescue animals in danger Using their combined 1700 pounds of muscle, Joe, Johnny O, Batso, Big Ant, G, Angel, Eric, Des, Bruce and Robert stop at nothing within the bounds of the law to save animals, be they furred, feathered, or scaled, from life-or-death situations throughout the New York City metropolitan area. Working from tips from concerned neighbors and anonymous sources, they have rescued countless animals, including a dognapped bulldog (...) and 180 cats from the home of a hoarder. In between rescues, they've protested the barbaric practices of a horse slaughterhouse, visited schools to educate children about animal kindness and that "abusers are losers," and participated in Puppy Mill Awareness Day in Lancaster, Pennsylvania. Former Newsday writer Denise Flaim chronicles their adventurous tales, detailing just what these brawny bikers, who will stop at nothing within the bounds of the law, can teach us all about respecting the creatures in our midst. (shrink)

The activity of wildlife viewing rests on an underlying contradiction. Wild animals are generally human-averse; they avoid humans and respond to human encounters by fleeing and retreating to cover. One would therefore expect human viewing of wild animals to be at best unpredictable, intermittent, and fleeting. Yet in recent decades, wildlife viewing has become a major recreational activity for millions of people around the world and has emerged as a thriving commercial industry. How can these two things—widespread (...) class='Hi'>wildlife intolerance of humans and large-scale human observation of wildlife—be squared? The answer is that wild animals are only viewed on this scale because they have been made viewable through human intervention. This article examines two kinds of intervention—habituation and attraction—that change wildlife behavior toward humans and render hitherto elusive animals susceptible to regular, proximate, and protracted human viewing. (shrink)

An often overlooked impact of urbanisation is a reduction in our ability to connect with nature in our daily lives. If people lose the ability to connect with nature we run the risk of creating a nature-disconnect, which is hypothesised to have an impact on our empathy for other species and our desire to help conservation efforts. Understanding how a sense of connection with nature can impact upon people's decisions to seek out nature in their daily lives is important if (...) we wish to encourage the practice of wildlife gardening as a tool to enhance both urban biodiversity and connectedness to nature. This study targeted members of wildlife gardening programmes (n=261) and members of the general public (n=417) and provides empirical evidence that connectedness to nature is a primitive belief, but also shows that a strong sense of connection with nature is not a prerequisite for engaging in wildlife gardening. (shrink)

This title examines pet rescue past to present from the early shelters to rescue organizations and no-kill shelters. Organizations regulating the process is discussed as are opposing viewpoints and solutions such as education, spaying and neutering. A timeline, glossary, index, and historic and color photos supplement easy-to-read text. An infographic shows how the reader can learn more and get involved. Aligned to Common Core Standards and correlated to state standards. Checkerboard Library is an imprint of Abdo Publishing, a (...) division of ABDO."--Provided by publisher. (shrink)

Urban animals can benefit from living in cities, but this also makes them vulnerable as they increasingly depend on the advantages of urban life. This article has two aims. First, I provide a detailed analysis of the concept of captivity and explain why it matters to nonhuman animals—because and insofar as many of them have a (non-substitutable) interest in freedom. Second, I defend a surprising implication of the account—pushing the boundaries of the concept while the boundaries of cities and human (...) activities expand. I argue for the existence of the neglected problem of pervasive captivity, of which urban wildlife is an illustration. Many urban animals are confined, controlled and dependent, therefore often captive of expanding urban areas. While I argue that captivity per se is value-neutral, I draw the ethical and policy implications of harmful pervasive captivity. (shrink)

FEATURED IN EVENTAL AESTHETICS RETROSPECTIVE 1. LOOKING BACK AT 10 ISSUES OF EVENTAL AESTHETICS. In this article I ask: how to rescue “magical thinking” (a notion I inherit from Max Horkheimer and Theodor Adorno) in and from Hegel and imagine its possibilities for posthuman society, ethics, and aesthetics? To address this question, I read Hegel’s Phenomenology of Spirit through Horkheimer and Adorno, who argue that Enlightenment’s program is “the disenchantment of the world”: with the end of magical thinking and (...) the beginning of enlightened thinking came chasm and disparity between subject and object and, for Horkheimer and Adorno, the onset of barbarism. Hegel himself speaks directly to the danger of failed recognition between two consciousnesses, a failure followed by a duel to the death, in which the two figures leave each other indifferently, like things. After reading a distinctly “magical thinking” into the shape of Hegel’s dialectic, I show how contemporary posthumanism and ecopoetics make use of Hegel’s thought in order to reimagine subject-object relations in and as response to ecological crisis. I discuss how Donna Haraway, following in the traditions of Hegel and Adorno, magically thinks her way toward new models for relating more ethically (to borrow Haraway’s own terminology) to human and other-than-human others in the new century. Then, I look at how such models are being adapted in and by aesthetic practice — specifically, in the experimental ecopoetics of contemporary poet Brenda Hillman. In the end, I argue that contemporary posthumanisms and ecopoetics in fact need magical thinking in order to begin reimagining the social and the ecological and resuscitate a devastatingly enlightened world. (shrink)

Clinicians and health researchers frequently encounter opportunities to rescue people. Rescue cases can generate a moral duty to aid those in peril. As such, bioethicists have leveraged a duty to rescue for a variety of purposes. Yet, despite its broad application, the duty to rescue is under-analyzed. In this paper, we assess the state of theorizing about the duty to rescue. There are large gaps in bioethicists’ understanding of the force, scope, and justification of the (...) two most cited duties to rescue—the individual duty of easy rescue and the institutional rule of rescue. We argue that the duty of easy rescue faces unresolved challenges regarding its force and scope, and the rule of rescue is indefensible. If the duty to rescue is to help solve ethical problems, these theoretical gaps must be addressed. We identify two further conceptions of the duty to rescue that have received less attention—an institutional duty of easy rescue and the professional duty to rescue. Both provide guidance in addressing force and scope concerns and, thereby, traction in answering the outstanding problems with the duty to rescue. We conclude by proposing and propose research priorities for developing accounts of duties to rescue in bioethics. (shrink)

In this stimulating work of political philosophy, acclaimed philosopher G. A. Cohen sets out to rescue the egalitarian thesis that in a society in which distributive justice prevails, peopleâes material prospects are roughly equal. Arguing against the Rawlsian version of a just society, Cohen demonstrates that distributive justice does not tolerate deep inequality. In the course of providing a deep and sophisticated critique of Rawlsâes theory of justice, Cohen demonstrates that questions of distributive justice arise not only for the (...) state but also for people in their daily lives. The right rules for the macro scale of public institutions and policies also apply, with suitable adjustments, to the micro level of individual decision-making. Cohen also charges Rawlsâes constructivism with systematically conflating the concept of justice with other concepts. Within the Rawlsian architectonic, justice is not distinguished either from other values or from optimal rules of social regulation. The elimination of those conflations brings justice closer to equality. (shrink)

This article calls for an end to the use of the term ‘invasive species’, both in the scientific and public discourse on wildlife conservation. There are two broad reasons for this: the first problem with the invasive species narrative is that this demonisation of ‘invasives’ is morally wrong, particularly because it usually results in the unjust killing of the animals in question. Following on from this, the second problem is that the narrative is also incoherent, both from scientific and (...) philosophical perspectives. At the heart of both of these issues is the problem that the invasive species narrative oversimplifies what are in fact very complex biological processes. As a result, the policies carried out with the stated aim of ‘controlling’ these animals are often unethical. In light of the current global species decline, this article asserts that the way we think and talk about these animals should be changed and the term ‘invasive species’ should be discontinued, in the hope that this leads to changes in practice. (shrink)

Philosophical reflections on our ethical responsibilities toward urban wildlife populations have tended to be based on a “parallel planes” framework. This framework is insufficient when it comes to looking after the well-being of city-dwelling wild animals. A different starting-point in thinking about urban wildlife ethics, informed by phenomenology, can bring a number of possible obligations to the fore—for example, an ethics of attentiveness, flexibility, adjustment, and change; virtues associated with an ethic of care from attentiveness through generosity to (...) empathy; and a practice of hospitality. These obligations are moral rather than political; their “ought” is generated from the perspective of an ethic of care. (shrink)

Global human population expansion is rooted in a remarkably successful evolutionary innovation. The neolithic transformation of the natural world gave rise to a symbiosis between humans and their domesticated plant and animal partners that will expand from a current 20 per cent to 60 percent of terrestrial biomass by the middle of the coming century. Such an increase must necessarily be accompanied by a concomitant decrease in wildlife biomass. We suggest that current trends in population growth are unlikely to (...) abate for three reasons: first, there are intrinsic biological pressures to reproduce regardless of social engineering; second, the character of the domestic alliance makes it a formidable competitor to wildlife; and third, the timeframe before population doubling is, from a biological perspective, virtually instantaneous. This paper draws from a wide body of research in the biological and social sciences. We neither condone nor endorse this picture of inexorable population increase. Rather, we appeal for a change in the nature of the discussion of population among environmentalists, to focus on the question of how best to manage what wildlife will be left on the margins of a domesticated world. (shrink)

In 2006, mountaineer David Sharp died on the slopes of Mount Everest. Sharp’s death led to public outrage after allegedly 40 climbers passed by the dying Sharp on their way to the peak, without stopping to help. But, since the slopes of Everest are a high-risk environment and rescuing Sharp would have entailed great risks for the rescuers, it is not clear whether the other mountaineers had a moral duty to rescue him. In a recent article, Patrick Findler introduces (...) a principle to analyse such cases which states that we have a duty to rescue under dangerous circumstances, if the involved risks are not higher than the risks we are already taking in the pursuit of our own, morally less worthy ends. However, Findler then rejects this principle as too demanding. In this paper I will defend the principle against its inventor and argue in favour of such a duty. And while it may be true that the other mountaineers were justified in passing Sharp for different reasons, the principle shows that not only climbers, but adventure-sport athletes in general and people who engage in high-risk endeavours, may have a duty to rescue that doesn’t apply to others. (shrink)

We designed the system, Rescue-MIKE, and implemented to the RoboCup Rescue Simulation System. The Rescue MIKE system aims to communicate with large numbers of relief workers and controllers working in a rescue domain. The system has an ability to report the situation of the domain like a newscaster. Our system consists of multiple agents. The system collects information from a simulated disaster scenario, and then produces a dialogue that fits to the actions of the agents in (...) the domain. We described the design policy, implementation of our system, and Rescue-MIKE's facility. Rescue-MIKE initial version can provide aural information that helps to explain the unfolding scenarios to onlookers. We discussed the future applications of our system, including knowledge elicitation about disaster relief control methods, automated relief support systems, and public education about the dangers of large natural disasters such as earthquakes, floods or volcanic eruptions. (shrink)

Ascriptions of objectivity carry significant weight. But they can also cause confusion because wildly different ideas of what it means to be objective are common. Faced with this, some philosophers have argued that objectivity should be eliminated. I will argue, against one such position, that objectivity can be useful even though it is plural. I will then propose a contextualist approach for dealing with objectivity as a way of rescuing what is useful about objectivity while acknowledging its plurality.

This essay replies to Phillip Reichling’s recent article in this journal defending a principle of rescue I proposed, but rejected, in my paper, ‘Climbing high and letting die’ (2021). I argued that ‘the comparable risk principle’ imposes unreasonable demands on adventure sport athletes, for it implies that because they assume substantial risks for sport, they have duties to assume comparable risks to rescue others – duties that would otherwise be supererogatory precisely because of the risks involved. Reichling (2022) (...) defends the principle and contends that once these athletes have assumed substantial risks for sport, they cannot reasonably claim that a rescue that involves comparable risks is too risky. I argue here, however, that Reichling fails to recognize that one can have good personal reasons for assuming risks that do not prevent one from reasonably citing comparable risks as a justification for not rescuing others. So although adventure sport athletes assume risks for personal reasons, it does not follow that they have a duty to assume comparable risks to rescue others. Reichling’s defence of the comparable risk principle is therefore unsuccessful. (shrink)

How the emergence of wildlife photography changed the way we think about animals.

This lavishly illustrated book highlights the conservation importance of congregatory animals species--those which gather in vast groups. It also focuses on the irreplaceability of the congregation sites which are able to support such large gatherings of animals, fish, or birds.

Apparently illegal cases of animal rescue can be either open or covert: ‘open rescue’ is associated with organizations such as Animal Liberation Victoria and Animal Liberation New South Wales; ‘covert rescue’ is associated with the Animal Liberation Front. While the former seems to qualify non-controversially as civil disobedience I argue that at least some instances of the latter could also qualify as civil disobedience just so long as various norms of civility are satisfied. The case for such (...) a move is defended against objections that covertness is inherently suspect; a failure to accept responsibility; and inconsistent with civil disobedience as a form of communication. Against such objections, the paper emphasizes the importance of respecting the open texture of the concept of civil disobedience if it is to be of continuing relevance against the backdrop of changing forms of non-violent dissent. (shrink)

City-scale urban greening is expanding wildlife habitat in previously less hospitable urban areas. Does this transformation also prompt a reckoning with the longstanding idea that cities are places intended to satisfy primarily human needs? I pose this question in the context of one of North America's most ambitious green infrastructure programmes to manage urban runoff: Philadelphia's Green City, Clean Waters. Given that the city's green infrastructure plans have little to say about wildlife, I investigate how wild animals fit (...) into urban greening professionals’ conceptions of the urban. I argue that practitioners relate to urban wildlife via three distinctive frames: 1) animal control, 2) public health and 3) biodiversity, and explore the implications of each for peaceful human– wildlife coexistence in ‘greened’ cities. (shrink)

The Department of Fisheries and Wildlife Sciences (FWS) graduate program at Virginia Tech held a student-led, discussion-based, 9-week seminar in the philosophy of science during the fall 1999 semester. This seminar presented the sociologist of science with the opportunity to investigate questions such as, How does a contemporary scientific discipline use the philosophy of science? What do scientists hope to gain from an understanding of demarcation issues? And how do they perceive themselves as a science? Issues of demarcation between (...) science and pseudo-science are prevalent in FWS. The role of public funding is at the forefront of the department’s concerns, as governmental agencies are responsible, to a dominant degree, for funding research that the public assumes will benefit them. Thus, the concerns of the department are of utility, or the perception thereof. An investigation of the sort proposed here is practical yet restrictive. The topics are preselected and noncomprehensive because the seminar organizers in FWS chose select readings pertinent to their discipline. Discussions revolved around such topics as the definition of science, methodology, credibility, specialization within FWS, the value (or lack thereof) of theory in FWS, the manager-scientist distinction, and the use of models. The intent of this article is to provide a brief ethnographic view of the seminar. It will review some of the seminar topics and relate them to the broader issue of scientific self-definition and the concept of science as a social mechanism. It is not an evaluative article about FWS but a descriptive article about how a scientific discipline regards itself. (shrink)

Universal access to health care is still a dream rather than a reality in the United States. This is partly because a rule of rescue, by impelling us to help people in need, urges us to ignore the limits of our health care policies wherever those limits would adversely affect a given individual. As the rule of rescue undermines whatever limits we set on health care entitlements, it can thwart the cost containment so essential to expanding access. Rather (...) than accept unlimited expense, we have thus far declined to universalize health care. The situation is exacerbated by an economic insulation shielding patients and physicians from the costs of care, prompting both to regard health care as free, an unlimited right. To reverse this costly entitlement mentality and place reasonable limits on rescue, patients must exercise greater personal responsibility for the costs of their care by directly experiencing some of the economic consequences of their health care decisions. Several mechanisms are available to accomplish this goal without posing economic barriers to needed care or penalizing people for becoming ill. Keywords: Clinton health plan, rationing, rule of rescue CiteULike Connotea Del.icio.us What's this? (shrink)

This collection of qualitative case studies demonstrates how social groups create opposing symbolic meanings of Nature during conflict over wildlife issues. It highlights the untapped utility of constructionist approaches for understanding how different meanings can ultimately affect wildlife and people.

I will say something on two or three related but distinct topics. First, something on the grounding of normative beliefs, a topic – as I see it – in moral epistemology, and then after a brief remark on explanation, something against a certain understanding of basic principles. My observations were prompted by reflection on Jerry’s desire to rescue justice from the facts.

This article explores the work of the contemporary sociologist and urban photographer, Camilo Vergara. The piece draws on early work in critical theory to characterize Vergara's work as `rescuing critique'. Specifically, the article maintains that it is only in the theoretical vocabulary of Walter Benjamin that the methodological uniqueness, historical sensitivity and critical thrust of Vergara's project can be adequately understood. Indeed, it is argued that what is truly distinct about Vergara's work is the decidedly Benjaminian way in which, in (...) the ruinous present of neoliberal `progress', it fuses the aesthetic power of images with an anamnestic obligation to the urban past. In such a fusion, Vergara's photo-ethnographies of America's new ghettos raise critical questions about what has – and might yet – become of such places, and those who inhabit them. (shrink)

The prospect of rescuing a person in immediate peril seems at first glance to be an unqualified good. Take, for example, the events of April 15, 2013, at the 117th Boston Marathon. Two consecutive...

In a recent paper, Tim Henning argues that the result that we should save the greatest number in rescue cases can be established on procedural grounds without making use of the aggregation of interests. He first argues that we ought to respect the affected persons' equal claims to have a say in the rescue decision and that this can only be achieved by the majority rule, which consists in giving each affected person an equal vote. Then he argues (...) for the second claim that if everyone votes in their self-interest, then the greatest number will be saved. I present a class of cases in which the second claim fails. This establishes that even if self-interested voting is assumed, the majority rule does not always lead to the greatest number being saved. (shrink)

In Rescuing Autonomy from Kant, James Furner argues that Marxism's relation to Kant's ethics is not one of irrelevance, complementary or incompatibility, but critique. Although Kant's formulas of the categorical imperative presuppose a belief in God that Kant cannot motivate, the value of autonomy can instead be grounded by appeal to an antinomy in capitalism's basic structure, and this commits us to socialism. 'Rescuing Autonomy from Kant provides a sophisticated and persuasive critical account of Kant's moral philosophy that paves the (...) way for Marxist ethics which unites the value of autonomy with the value of human community. The book will be of particular interest to readers curious to see how a critique of Kant's moral theory undertaken from a socialist standpoint does not require a complete rejection of this theory. Instead, key elements of it can be incorporated into an alternative ethical theory that demonstrates the unethical nature of capitalism. (shrink)

Every year, thousands of refugees and other migrants die trying to cross borders. The dangers are many. Migrants die from exhaustion crossing deserts, freeze to death on mountain passes, drown at sea. One way states can save lives is by undertaking search and rescue missions. This chapter asks whether receiving states have any special duty to do so. The idea of a “special duty” here can be brought out with the following question: do receiving states owe a duty to (...) rescue migrants at borders that they do not owe all people in need? In answering this question, the chapter starts with an important yet easily overly looked point: crossing borders is not inherently dangerous. Migrants die crossing borders because receiving states restrict migration. This fact, in itself, does not mean that receiving states have a special duty to rescue, but it does mean they cannot claim that border deaths are nothing to do with them. The question we need to ask is whether receiving states bear moral responsibility for border deaths rather than merely causal responsibility. The chapter goes in search of, and finds, arguments for why receiving states are morally responsible. States cannot treat border deaths like any other misfortune without changing their immigration policies. (shrink)

Many people in desperate need of an organ will die on waiting lists for transplantation or face increased morbidity because of their wait. This circumstance is particularly troubling since many viable organs for transplantation go unused when individuals fail to participate in their local organ donation system. In this paper, I consider whether participating in organ transplantation should be considered a form of a rescue of others from the great harms caused by a shortage in transplantable organs. Specifically, I (...) consider whether cadaver organ transplantation is a case of an easy rescue. If so, participation in cadaver organ transplantation will be a duty rather than a supererogatory act.1 This question is important in illuminating individual duties to participate in organ transplantation. Moreover, as I will argue, it has repercussions for community-wide policies for enrolling individuals in transplantation schemes. -/- In the first section of this paper, I tie cadaver organ transplantation to the duty to rescue others from great harm when it is easy to do so. Given the number of persons who will die or be greatly harmed without transplanted organs, the transfer of organs upon death is seemingly similar to other, classical cases of easy rescue. In the second section, I consider objections to this proposal on the ground that cadaver organ transplantation is structurally dissimilar to classical rescue cases, especially given uncertainty over when and to whom organs will be transplanted, if they are transplanted at all. In the third section, I consider the objection that cadaver organ transplantation is a demanding, rather than easy, rescue. While I grant that cadaver organ transplantation will be demanding for some persons, I argue that there remain many cases where it will be an easy rescue. In the final section, I consider the policy implications of my argument. In particular, I argue that understanding cadaver organ transplantation as a duty should shift the debate over opt-out, opt-in, and mandatory choice procedures for participating in organ transplantation upon death. While different systems will be appropriate for different communities, understanding transplantation as a duty in some cases helps to justify an opt-out system. (shrink)

This article asks how one can rescue magical thinking in and from Hegel and imagines its possibilities for posthuman society, ethics, and aesthetics.

Biodiversity and Conservation 4: 916-928.