《所有的生物都安然无恙:灾难中宠物的社会景观》作者:莎拉·e·德扬和阿什利·k·法默(书评)

R. Lockwood
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摘要

比我们想象的要广泛得多。例如,他追溯了与动物的精神亲缘关系,不仅通过凯尔特的土地,而且通过爱尔兰僧侣管理的修道院,这种对动物的态度可以在宾根的希尔德加德、圣迪西伯德和阿西西的圣弗朗西斯的生活中看到,他们在意大利的一部分长大,那里的基督教是由圣哥伦布带来的(第93-94页)。科伦班显然走进森林祈祷,并把动物们叫到他身边,动物们会陪他一起祈祷(第54页)。这本书的中心论点是,凯尔特圣徒体现了与动物的精神亲缘关系。他温和而深刻地表明,与上帝更紧密的联合应该导致与上帝的其他受造物更大的交流。圣人与动物之间的关系是一种超越物种差异的互惠关系,在生命的循环中所有人都受益。圣人的善良、同情和爱的尊重从他们的受造物伙伴那里得到信任、关心和爱——这反过来又增加了每个人的幸福”(第96页)。Sellner最后反思了这种亲缘关系在我们对待动物的道德上可能意味着什么。他认为“帕特里克对无辜鹿的保护……可能会挑战那些认为狩猎是普通的人”,并且“从布里吉特对一只惊恐的野猪和一群野鸭的关注中,我们可以考虑今天在实验室和工厂化农场中动物是如何被对待的”(第97页)。与书中其他部分一样,这些伦理问题以同样温和、精神的语气提出,因此,塞勒纳主要把这些问题留给圣人的故事来启发人们,而不是详细阐述对待动物的道德态度。简而言之,Sellner的书是对凯尔特圣徒和动物世界的一种愉快的观察,照亮了基督教传统中一些积极的,被忽视的关于动物的叙述。这是一个极好的入门动物友好的精神财富。
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All Creatures Safe and Sound: The Social Landscape of Pets in Disasters by Sarah E. DeYoung and Ashley K. Farmer (review)
is much more extensive than might be assumed. For example, he traces the spiritual kinship with animals through not just the Celtic lands, but through monasteries administered by Irish monks, such that this attitude to animals is seen in the lives of Hildegard of Bingen, St. Disibod, and St. Francis of Assisi, who grew up in the part of Italy where Christianity was brought by St. Columban (pp. 93–94). Columban apparently went into the forest to pray and called the animals to him, and the animals would accompany him in his devotions (p. 54). The central argument of the book is that the Celtic saints exemplify a spiritual kinship with animals. Gently but profoundly, he demonstrates how a closer union with God ought to result in a greater communion with God’s other creatures. The relationship between the saints and animals is one of reciprocity “that transcends species-differences so that all benefit in the circle of life. Kindness, compassion, loving respect on the part of the saints elicits from their creaturepartners trust, caring, and love—which in turn increases the happiness of everyone” (p. 96). Sellner concludes with reflections upon what this kinship might mean in terms of our ethical treatment of animals. He suggests that “Patrick’s protection of innocent deer . . . might challenge those who consider hunting ordinary” and that “from Brigit’s concern for a terror-stricken boar and a flock of wild ducks, we might consider how animals are treated today in labs and factory farms” (p. 97). The ethical questioning is posed in the same gentle, spiritual tone as the rest of the book, and as such, Sellner mostly leaves it to the stories of the saints to enlighten rather than expound on the moral treatment of animals. In short, Sellner’s book is a delightful look at the world of Celtic saints and animals, shining a light on some of the positive, overlooked narratives about animals found within the Christian tradition. It is an excellent primer to the riches of animal-friendly spirituality.
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