贪婪的世俗主义:动物实验中的情感习惯与求知欲

Pub Date : 2023-09-14 DOI:10.1080/0048721x.2023.2258710

Donovan Schaefer

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引用次数: 0

摘要

【摘要】传统的宗教与世俗的划分方式将宗教与情感联系起来，将世俗与理性联系起来。然而，最近被称为批判世俗主义研究的工作挑战了这种取向。这种学术认为，世俗和宗教之间的界限是模糊的，我们应该期待世俗和宗教一样，是由具体化的情感决定的。后殖民理论家萨巴·马哈茂德(Saba Mahmood)称这些影响为“世俗影响”，其中包括科学的影响。这与最近的科学和技术研究相吻合，该研究表明，科学本身是由情感驱动的，比如在探索概念和信息时的兴奋。关键词:动物实验;影响;世俗主义研究;;注1 Lesley a . Sharp不仅对围绕这座纪念碑的争议进行了广泛的讨论(Citation2019, 24-25)，而且还提供了一个迷人的窗口，让我们了解动物实验者自己委托纪念死亡实验动物的其他做法(Citation2019, 181-185)Barbara和Karen Fields将“科学种族主义”重新定义为“生物种族主义”，以更好地强调其作为一种伪知识形式的地位(Fields and Fields Citation2014, 4)。尽管我将提到生物种族主义的实例，但我在本文中的主要关注点将是作为科学暴力场所的动物实验。这并不是要淡化生物种族主义带来的暴行，更不用说由科学驱动的其他暴力领域了，比如武器生产或优生学。虽然这些暴行现在被讨论，并在后视镜中受到普遍谴责，但动物实验仍然是一个活生生的话题和活生生的实践。但这并不是说我们看不到世俗的身体在面对他们在其他地方的智力乐趣失效时的免疫反应例如:Agrama Citation2012;Asad Citation1993;Citation2003;伯杰Citation1969;Calhoun, Juergensmeyer, and VanAntwerpen citation; 2011;Engelke Citation2013;Citation2014;法曼Citation2020;费尔南多Citation2014;Gourgouris Citation2013;Hirschkind Citation2011;李Citation2015;莱文Citation2011;马哈茂德Citation2016;奥格登Citation2018;Pelkmans Citation2017;斯科特Citation2018;参见:布兰克霍尔姆Citation2018;Citation2022;Cady and Fessenden Citation2013;雅各布森和佩莱格里尼引文2008;Josephson-Storm Citation2017;Kahn and Lloyd Citation2016;McCrary Citation2022;现代Citation2011;佩莱格里尼Citation2009;Schaefer Citation2022;Scheer, Johansen, and Fadil Citation2019;沙利文Citation2020;沙利文Citation2005;Taves and Bender citation; 2012;托马斯Citation2019;温格Citation2009.5参见佩莱格里尼Citation2009;舍尔、法迪尔和约翰森Citation2019.6参见科隆贝蒂Citation2014;Maiese Citation2016;Schaefer Citation2022;沙Citation2018;达尔文在1871年的一封信中写道，活体解剖“对于真正的生理学研究是合理的;但这不仅仅是出于该死的、可恨的好奇心，”他补充说，“这是一个让我恶心的话题，所以我不会再说一个字，否则我今晚就睡不着觉了”(达尔文引文，1871)。最近的一篇文章表明，大量的动物实验者经历了“失眠、慢性身体疾病、像僵尸一样缺乏同理心，在极端情况下，还会出现严重的抑郁、药物滥用和自杀的想法”(格林引文2023)，这与莱斯利·夏普的一位受访者(她自己也是一名动物实验者)告诉她的一致——她的同事设计的一些研究导致她“晚上失眠”(夏普:引文2019,67)。写这篇文章的时候，我也失眠了当代强迫游泳测试的使用通常依赖于抗抑郁药物试验的变化。在这个版本中，测量了动物在允许自己游泳之前的时间长度。那些很快放弃希望的人被认为更抑郁，从而可以定量地衡量抗抑郁药的疗效据我个人所知，至少有一所学校将强迫游泳测试作为本科教学的一部分在阅读夏普的书时，有一件事变得很清楚，那就是动物福利的标准差别很大，不同的实验室文化、实验设计和监督协议导致了非常不同的整体治疗模式。因此，这是一个警告，将动物实验背景作为一个奇点，掩盖了一些重要的差异。

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Voracious secularism: emotional habitus and the desire for knowledge in animal experimentation

ABSTRACT The conventional formula for dividing religious and secular connects religion to emotion and secularity to rationality. However, recent work in what has been called critical secularism studies has challenged this orientation. This scholarship has proposed that the line between secular and religious is blurry, and that we should expect the secular to be determined by embodied emotion just as much as religion. Postcolonial theorist Saba Mahmood calls these ‘secular affects,’ which include the affects of science. This dovetails with recent research in science and technology studies, which has suggested that science itself is driven by feelings, like excitement in the exploration of concepts and information.

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