A large increase in the number of animal phyla appeared during the

We know little about animal philosophy today, because we all have practical wisdom about it. But this practical wisdom does nothing but curse a “popular event”, taking a broad compromise behind it, as if it had been Bee-made from all other things, left alone, and, by chance, just standing there, and thus burying the issue of the whole deeper. Even more serious than that, our practical wisdom over time reveals itself as a means of masturbation or a mechanism that imposes on our soul the “supreme pleasure of doing your homework”: as we navigate social media, suddenly a video of “animal torture” falls in front of us; everyone who wears their practical wisdom, with almost inspired precision; I can say that even the most severe and most severe in the way things can be said about it can say say everything that comes into extraordinary efforts in order to fit into a few sentences: However, such events which occur suddenly and coincidentally, that’s not what’s happening here; people, animals and torture them to be able to use any concept to be able to see on the right a “philosophic mind” is based on. And just like that, the opposite, that is, the elegance that makes animals friends, also has philosophical and historical foundations. The issue of animals and the demands and debates about their rights go back much older than that. Ancient philosophy, Medieval Philosophy, modern and post-modern philosophy: but I hope that starting with René Descartes, we can get to the essence of the subject in a shorter way…


René Descartes is one of the most important philosophers of the seventeenth century – and according to classical historiography, his philosophy is also the beginning text of modern philosophy. Well, the primary goal of Descartes ‘ philosophy is to establish a solid and logically unshakable epistemology and ontology. One of the most famous truths in the history of philosophy, which he reached through ” methodical doubt” ; ” Cogito, ergo sum, “that is,” I think, so I am, “was a solid enough foundation for the philosophy Descartes wanted to build – I could doubt everything, but I could not doubt the”doubting me.” Thus” I “or” the mind ” emerged as the thinking toz (res cogitans). But there were also beings outside the thinking töz, and they were put forward as a second töz; that is, a spatial/space-taking töz (res extensa) by Descartes dualism. Thus, Descartes divided his beings into “thinking” and “spatial”/”space-taking” tözler in terms of their nature or abilities. Well, here was an important question to answer: if the thinking töz is meant by a person (which is undoubtedly true), and if the spatial/space-taking töz are also inanimate beings, objects/objects; what kind of töz would animals and plants be called? The subject of animals (including plants here) was quite striking, because they neither had a state of consciousness (mental abilities) in the sense that Descartes understood, nor could they be considered inanimate and non-living beings – no doubt animals; they were moving, making sounds, and exhibiting almost all the abilities required by life: Descartes found the cure to say that they were “machines” or “automates” created by nature. Animals did not have a “soul”or “mind”like humans (because they do not have a “pineal gland”, Descartes would say) and could not be considered competent in any state of consciousness. Descartes thus classified the existing ones as thinking toz (man), space-taking toz (item) and automaton (animal).

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