{"title":"《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)","authors":"R. Lockwood","doi":"10.5406/21601267.12.2.17","DOIUrl":null,"url":null,"abstract":"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.","PeriodicalId":73601,"journal":{"name":"Journal of applied animal ethics research","volume":"56 1","pages":"215 - 217"},"PeriodicalIF":0.0000,"publicationDate":"2022-10-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":"0","resultStr":"{\"title\":\"All Creatures Safe and Sound: The Social Landscape of Pets in Disasters by Sarah E. DeYoung and Ashley K. Farmer (review)\",\"authors\":\"R. Lockwood\",\"doi\":\"10.5406/21601267.12.2.17\",\"DOIUrl\":null,\"url\":null,\"abstract\":\"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.\",\"PeriodicalId\":73601,\"journal\":{\"name\":\"Journal of applied animal ethics research\",\"volume\":\"56 1\",\"pages\":\"215 - 217\"},\"PeriodicalIF\":0.0000,\"publicationDate\":\"2022-10-01\",\"publicationTypes\":\"Journal Article\",\"fieldsOfStudy\":null,\"isOpenAccess\":false,\"openAccessPdf\":\"\",\"citationCount\":\"0\",\"resultStr\":null,\"platform\":\"Semanticscholar\",\"paperid\":null,\"PeriodicalName\":\"Journal of applied animal ethics research\",\"FirstCategoryId\":\"1085\",\"ListUrlMain\":\"https://doi.org/10.5406/21601267.12.2.17\",\"RegionNum\":0,\"RegionCategory\":null,\"ArticlePicture\":[],\"TitleCN\":null,\"AbstractTextCN\":null,\"PMCID\":null,\"EPubDate\":\"\",\"PubModel\":\"\",\"JCR\":\"\",\"JCRName\":\"\",\"Score\":null,\"Total\":0}","platform":"Semanticscholar","paperid":null,"PeriodicalName":"Journal of applied animal ethics research","FirstCategoryId":"1085","ListUrlMain":"https://doi.org/10.5406/21601267.12.2.17","RegionNum":0,"RegionCategory":null,"ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":null,"EPubDate":"","PubModel":"","JCR":"","JCRName":"","Score":null,"Total":0}
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.