This article critically examines French pragmatic sociology and how it can operate as an analytical framework for understanding human–animal relations. While pragmatic sociology specifically accounts for nonhuman elements, it grounds its approach in the notion of common humanity, which excludes nonhuman animals. After identifying this tension, the article contrasts common humanity to the critique animal rights theorizing has directed at such humanistic starting points. This alternative form of commonality, promoted by animal rights, is based on sentience. Instead of focusing on various nonhumans in general, commonality based on sentience focuses on the shared capacities between humans and nonhuman animals. Following this, the article examines how the boundaries of such sentient commonality are demarcated and how sentience could operate in situational justifications. The article concludes that pragmatic sociology holds the potential to work as a promising analytical framework for analyzing human–animal relations if it can account for this new form of commonality.

Plant-based milks have been increasing in popularity amongst Australian consumers, concurrent with a decrease in cow's milk consumption. Given the key role of cow's milk in Australian diets, it is necessary to understand the motivations behind this consumer behaviour and investigate the nutritional implications associated with this shift in dietary choice. Adults, including both omnivores and purposefully targeted vegan individuals, were recruited via social media to complete an online survey and two 24-h dietary recalls using the online Intake24 dietary assessment programme. The survey explored milk type choice and participant perceptions of the health and environmental impact of plant-based milks. Respondents were divided into groups based on whether they reported to consume or not consume dairy products in the survey. Survey and dietary intake data were then compared between these two groups. Of the 217 survey responses received (n = 74 dairy and n = 143 non-dairy consumers), soy, almond and oat plant-based milks were the most popular choices. The primary drivers behind milk type choice were animal rights, self-reported adverse health symptoms and environmental concerns. Additionally, non-dairy consumers were more likely to perceive these products as healthier and better for the environment than cow's milk. Dietary intake data identified that overall non-dairy consumers had significantly lower intakes of saturated fat, iodine and vitamin B12 (14.9 vs. 21.9 g/day; p = 0.001, 70.8 vs. 128.8 μg/day; p < 0.001 and 0.9 vs. 3.0 μg/day; p < 0.001, respectively) and higher amounts of dietary fibre (27.2 vs. 21.3 g/day; p = 0.008) compared to dairy consumers. This study provides novel insights into the motivations to consume, and perceptions of the healthfulness, plant-based milk in Australia and identified that non-dairy consumers may be at increased risk of iodine and vitamin B12 deficiency.

Openness to Experience: from ecology to culture.

Introduction . The relevance of studying the humanization of animal rights in contemporary Russia is determined by the influence of global trends and the societal need to strengthen and promote traditional values in Russian society. Their importance over the past decade has been demonstrated by the public agenda, the growth of social activism, and regulatory developments at the federal and regional levels. Methodology and sources. Documents from federal and regional government bodies of the Russian Federation (Federal Law No. 498, Presidential Decree No. 809), survey results from the All-Russian Public Opinion Research Center (2019–2024), and data from non-profit organizations and marketing research organizations were used, along with content and discourse analysis of media and social media. Publications by Russian sociologists were considered. A sociocultural approach was used to identify the connections between institutional changes and the dynamics of social perceptions of humanism. The explanatory potential of critical moral sociology was utilized. Results and discussion . This article critically examines indicators and indices of humane treatment of animals developed in Russian sociology and social psychology. It analyzes contradictions in the institutionalization of attitudes toward companion animals, stray animals, and the animal rights movement. A key question for achieving public consensus is formulated: which environmental and subjective indicators can and should be identified and enshrined as norms regulating animal care in human society, and which technically accessible and socio-psychologically acceptable oversight tools can be applied in this area. A categorical analysis of value-normative conflicts is proposed, distinguishing between ideological, normative, and innovative conflicts, and outlining possible ways to regulate them. The article substantiates the conclusion that consensus on the content of “humane treatment of animals” has not been reached; its institutionalization is not complete, but it has already become, in social perceptions, an element of traditional values in Russian society. Conclusion . Increased involvement of elites, scientists, religious thinkers, social activists, and citizens in the discourse on humane treatment of animals is predicted.

The legal and judicial treatment of stray dogs in India reflects an evolving attempt to balance animal welfare with public safety and administrative practicality. This part of the study examines both the statutory framework governing stray dogs and the role of the judiciary in shaping and strengthening these legal principles. It analyses the Prevention of Cruelty to Animals Act, 1960, along with the Animal Birth Control regime and municipal laws, which together form the backbone of animal welfare regulation in the country. At the same time, it highlights how courts have stepped in to interpret these laws in light of constitutional values, often expanding their scope to recognise the dignity and protection of animal life. Through an exploration of landmark decisions, including Animal Welfare Board of India v. A. Nagaraja, the discussion demonstrates how judicial intervention has contributed to the development of a more humane and rights-oriented approach towards stray dogs. By bringing together statutory provisions and case law, this section seeks to provide a comprehensive understanding of how law and judicial reasoning interact in addressing the complexities surrounding stray dog welfare in India. KEYWORDS: Stray dogs, Animal Rights, Cruelty, Public safety, Rules.

Amid the general sense of worry that large language models will soon drown out human voices, some researchers are optimistic that machine learning will allow humans to listen to and understand animal voices to an unprecedented extent. As part of a broader project aimed at interspecies communication, a loosely connected set of animal behaviourists, AI engineers, and public‐facing animal advocates are working to comprehend ‘animal languages’ and thus to improve the lives of domesticated and wild species. Work in this field not only assumes a novel set of speakers (which can include, for some, plant as well as animal species), but it also contributes to a redefinition of what language is. This article examines how the expansion of language to non‐human animals is helping to produce posthuman worlds in which linguistic expertise is partially transferred from humans to machines. These new ways of defining language are especially visible in the forms of translation that people in the world of interspecies communication engage in that link animals, humans, and artificial intelligence. Repeating earlier moments in translation history, a new kind of linguistic expertise makes a new kind of translation possible.

Bediüzzaman Said Nursi (1877-1960) was a contemporary Muslim scholar who developed a unique exegetical method of understanding Islam. He believed that it was humanity’s responsibility to know God, and the only way to do that was by observing His divine names found throughout both the Qur’an, and what Nursi termed the “Book of the Universe.” Nursi considered the universe a beautifully written book that we are all a part of, in which God has carefully painted each letter. In reading this “Book of the Universe”, Nursi was able to directly and indirectly witness God and God’s divine names everywhere, and in everything. This is Nursi’s theological concept of mānā-yī harfī, which functioned as his Weltanschauung. Because of this worldview, he deeply valued all lifeforms, and his love for God’s art extended right down to the atomic level. Though he believed that God placed humans at the top of nature’s hierarchy, Nursi did not abuse this responsibility. Rather, he demonstrated an immense love for animals throughout his life which surpassed many animal rights activists today. This article will therefore be a discourse analysis of his works, focussing largely on how they translated to his views and treatment of non-human life.

ABSTRACT This paper explores Richard Powers’s Bewilderment (2021) and its engagement with neurotechnology and astrobiology, focusing on the intertwined intricacies of feeling and thinking to examine how explorations of the neurological brain and the speculative diversity of life beyond our planet open new pathways for navigating personal and environmental crises. The novel is narrated from the perspective of university astrobiologist Theo Byrne, tasked with raising his behaviorally challenged son, Robin, following the sudden death of his wife, Aly, an animal rights environmentalist. In an effort to help his son, whose sensitivity and emotional volatility have intensified since his mother’s death, Theo enrolls Robin in an experimental decoded feedback therapy that uses Aly’s brain recordings. This paper discusses how Powers’s novel depicts attempts to facilitate empathetic emotions to cultivate self–other connections through neurotechnological tools and astrobiological hypotheses, while acknowledging how technical limitations and conjectural uncertainties complicate these processes.

Abstract Prima facie, Arthur Schopenhauer (1788–1860) appears like a modern advocate of animal rights, especially in contrast to Kant's anthropocentric deontologism, which only recognizes indirect duties toward animals. The rationale for animal rights is rooted in Schopenhauer's notion of extended compassion, which in turn is grounded in his voluntaristic metaphysics and gradualist approach to the human-animal distinction. I argue, however, that Schopenhauer's position is deeply ambivalent and fraught with problematic assumptions about animals, which he conceives as imprisoned in an eternal present and less capable of suffering than humans. Schopenhauer even seems committed to the view that we should eat animals, since (“northern”) humans would be harmed more by not eating meat than animals who are killed unexpectedly and painlessly. At best, Schopenhauer advocates compassionate carnivorism, but neither vegetarianism nor veganism.

Abstract Most domesticated animals are created for the purpose of humans to exploit or use them in some way. But what happens when these animals cannot fulfill the “purpose” they were created for? This article explores what humans owe toward these disabled domestic animals. Using Tom Regan's theory of animal rights, along with existing human medical ethics and individual case studies, the topics of euthanasia, quality of life, and veterinary ethics are all explored. The article concludes that we have a moral obligation to care for the animals that we have created to be reliant on us. This obligation does not disappear because of an animal's “unprofitability,” disability, or illness.

Abstract Effective animal advocates want to help animals as effectively as possible. I explore a popular way of spelling out this idea, according to which, when choosing between two actions to help animals, we should pick the one that maximizes the net aggregate welfare of animals. I argue that, if this is right, then—counterintuitively—we ought to build more confined animal feeding operations. This argument is an application of Parfit's mere addition paradox. My aim in laying out how this applies to animal ethics is to aid animal advocates wishing to examine the philosophical foundations of their advocacy.

Abstract Simulation training involving a live anaesthetised animal is used worldwide to educate surgeons in learning the technical skills associated with trauma surgery and the management of major haemorrhage. So-called ‘live tissue training’ (LTT) is rarely conducted in the UK, with the false assumption that it is forbidden by legislation. Undoubtedly, it is an ethically contentious topic. The debate centres around balancing surgeons’ requirements for high-quality training against the rights of animals. The RCS England council have previously deliberated on this issue, concluding they were unsupportive of LTT, largely due to the availability of alternative simulators. However, LTT remains highly desirable, particularly due to the perceived higher-fidelity of animals in comparison to the preferred alternative of fresh frozen cadavers. There is a requirement for many surgeons to be appropriately trained in the management of trauma, and acquiring relevant clinical experience is challenging. Military medical personnel conduct LTT in a deployed setting, with surgeons employed by certain NATO nations regularly using LTT to acquire and maintain their skills. UK surgeons may choose to travel overseas, for example, to participate in LTT as part of the international Definitive Surgical Trauma Care (DSTC) course. This presentation draws on empirical findings from doctoral research exploring the educational use of LTT, alongside international literature, to consider whether there is a role for live animal simulation in the management of major haemorrhage in trauma. Should live animal simulation be completed replaced, limited to those working within the military, or perhaps an opportunity afforded to all UK surgeons?

Animal research continues to serve as a foundational element in the advancement of biomedical, agricultural and behavioral sciences. Whether in the development of vaccines, testing of pharmaceuticals or the study of animal behavior, such research provides invaluable insights that benefit both human and animal health. However, increasing public awareness of animal sentience, the expansion of animal rights discourse and the tightening of regulatory frameworks have placed a renewed ethical lens on scientific experimentation involving animals. In this changing landscape, libraries are no longer mere repositories of information they are transforming into active ethical enablers within the research ecosystem.This paper explores the multifaceted and evolving role of libraries in fostering ethical conduct in animal-based research. It highlights how libraries empower researchers by providing access to curated scientific literature, international guidelines, institutional protocols and bioethical resources. Through services such as ethical literacy programs, data repositories, interdisciplinary collaboration platforms and digital innovations, libraries help ensure transparency, regulatory compliance and responsible scientific practice. Drawing on global case studies from institutions in India, the USA, the UK and the European Union-this study demonstrates how libraries are integrating open access tools, AI enhanced search systems and multilingual outreach to bridge gaps in knowledge equity and ethical awareness. It advocates for strategic investments in digital infrastructure and cross sectoral partnerships to sustain this transformative role. Ultimately, the paper positions libraries as crucial agents in shaping a humane, inclusive and ethically accountable future for animal research in the 21st century. The findings of this study provide practical guidance for libraries, researchers and institutional ethics committees to strengthen ethical compliance, transparency and responsible animal research practices.

This study examined the role of companion animals in mental well-being by comparing pet owners and non-owners in selected areas of Cavite and by exploring how emotional attachment to pets relates to well-being among owners. Grounded in biophilia, attachment, and ecotherapy perspectives, the study addressed whether having a companion animal supports healthier emotional functioning. A descriptive-comparative-correlational research design was employed. Data were collected using standardized self-report measures of mental well-being and pet attachment and were analyzed through chi-square tests and Spearman correlation analysis. Results revealed a significant difference in mental well-being between groups. A majority of pet owners reported above-average mental well-being, while most non-owners fell within the average range, with the difference reaching statistical significance. Among pet owners, levels of attachment varied across domains, with higher emotional closeness and reliance on pets compared to lower engagement in animal welfare and rights. Correlation analyses showed that all attachment domains were positively and significantly associated with mental well-being, indicating that stronger emotional bonds with pets consistently aligned with higher psychological well-being. Based on these findings, the program “FURtitude FUR-ever Well” was developed to promote mental well-being through structured therapy-animal interactions, relaxation activities, community involvement, and responsible pet care. Overall, the study highlights companion animals as meaningful emotional supports and underscores the importance of the quality of bond between human and animal in fostering mental well-being.

ABSTRACT This article explores how Gazans represent the impact of war on non-human victims. The civilian portrayal of war has evolved, moving beyond human perspectives to encompass the effects on animal victims, deliberating on the emerging concerns of animal rights in the ongoing Israel war in Gaza. The study employs a phenomenological research design and focuses on understanding the subjective experiences of Gazan human survivors, exploring how they interpret and attribute meaning to the plight of non-human war victims. Ten in-depth interviews were conducted with local Gazan smartphone activist survivors who witnessed and documented the impact of war violence on non-human victims in Gaza. Furthermore, Visual Discourse Analysis (VDA) was applied to ten videos of smartphone users to examine how internally displaced people portray the effects of war on nonhumans. We identified five significant themes within the narratives of non-human victims’ representation by civilians in the ongoing war in Gaza. These themes include “inclusive invisibility and victimhood,” “mediated narratives of loss and bereavement,” “(en)forced displacement and migration,” “making invisible violence visible,” and “enabling inclusivity.” Perspectives on human and non-human subjects in war create new opportunities to promote non-human rights and inclusivity, encouraging citizen reporting and representation through discursive design.

The paper describes two studies aimed at validating the Italian version of the Vegetarian Eating Motives Inventory (VEMI; Hopwood et al. PLoS One55:e0230609, 2020), and to deepen the relationships between vegetarian motives (i.e., animal rights, environmental and health motives) and some variables scarcely considered in previous research: meat, fruit and vegetable consumption, intention to restrict meat consumption, healthy eating, pro-environmental and meat-eating self-identity. The first study tested the validity of the VEMI three-correlated factor model, measurement invariance across gender and status groups (i.e., university students and non-student adults), mean differences in VEMI scores across groups, and test-retest reliability of the scale. The second study explored the relationships among vegetarian motives, consumption intentions and behaviors, and self-identity appraisals. Results supported structural validity, invariance, and stability of the VEMI scores, as well as the hypothesized mean differences and correlations with other variables. Regression analyses revealed that the animal rights motive was largely independent of the outcome variables, whereas the environmental motive was related to nearly all outcome variables. It was the only motive associated with meat consumption variables. Health motive was strongly related to healthy-eating self-identity but was independent of meat consumption variables. Overall, the motives underlying dietary choices aligned with distinct self-identities. In conclusion, the Italian version of the VEMI can be used confidently for research and interventions. It offers a valid tool for scholars and practitioners interested in the growing health-and environment-related debate on reducing red meat consumption in favor of a plant-based diet.

ABSTRACT This paper focuses on one of the values that grounds political legitimacy, namely civic respect. The paper suggests that the conditions for a being to be owed public justification are those grounded in Rawlsian political personhood. It argues that there is reasonable disagreement as to whether some animals satisfy these conditions. This reasonable disagreement about the political status of animals entails a risk of civic disrespect and illegitimacy. When a being that satisfies the conditions to be owed public justification is not offered justification, there is a risk of civic disrespect and of illegitimacy, since there is a possibility that political power is not being justified to all those to whom it ought to be justified. In order to mitigate these risks, the paper offers a Precautionary Principle, according to which disagreements about the political status of animals ought to consider the most inclusive view of animals that can be defended by public reasons.

Decolonising animal activism: Engaging with Indigenous activist perspectives

ABSTRACT This article explores the potential of arts-based research (ABR) to center the experiences of experimental animals and contribute to innovative forms of public engagement and animal advocacy. It does so via a historical case study that has received limited creative attention – Pavlov’s laboratory and his work with dogs. Following the creation and public exhibition of a multimedia art installation – Pavlov and the Kingdom of Dogs: A Secret History – we examine how public art can challenge anthropocentric narratives, make visible the lived experiences of experimental animals, and provoke affective and reflexive engagement among audiences. We set out a response to the relative lack of research examining audience responses to ABR, presenting an analysis of results of a qualitative survey we conducted with visitors to the exhibition. Drawing on existing literature in ABR, animal studies, and cultural activism, our novel findings strongly indicate that artistic methods can foster empathy, disrupt dominant discourses, and open space for critical dialogue around animal agency and ethics in scientific research. Our analysis of the exhibition’s reception highlights how immersive, multisensory approaches enable the complex communication of, and deeper public engagement with, the histories and ethical dimensions of animal experimentation, positioning ABR as a distinctive and powerful tool for animal advocacy.

Here, I follow ways in which pigeon-human relationships can be reconceptualized from exploitation and invisibilization to caring coexistence. I argue that providing designs and caring for pigeons can be a way towards animal liberation and multispecies cities. I propose the concept of careful care as a guide, that learns while doing, attends to the call of others, and engages in anthropomorphism critically. A specific example is the (contraceptive) dovecote, a troubled yet familiar architecture for both humans and pigeons. The relationships it asks for could free pigeons from current (infra)structural violence and marginalization, and the contexts that arise from it could open up new discussions and practices of care towards (total) liberation, if done with an antispeciesist and feminist ethos.