The brute creation is the incarnation of the basic elements of humanity, which are eternal, changeless despite modifications in the forms of civilization.
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Meier fiercely opposed the mechanist views of René Descartes.Maehle, Andreas-Holger. Cruelty and Kindness to the 'Brute Creation': Stability and Change in the Ethics of the Man-Animal Relationship, 1600-1850. In Aubrey Manning and James Serpell. (2003).
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In 1791, Smith authored a book on the nature of animals and human duties towards them.Maehle, Andreas-Holger. Cruelty and Kindness to the 'Brute Creation': Stability and Change in the Ethics of the Man-Animal Relationship, 1600-1850. In Aubrey Manning and James Serpell. (2003).
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Animals and Human Society: Changing Perspectives. Routledge. pp. 81-105. The purpose was to bring "alleviation to the brute creation which is groaning under its sufferings". The book attempts to substantiate demands for kindness to animals with evidence of animal intelligence. It was published in Danish and German.
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Hildrop authored Thoughts Upon the Brute-Creation, in 1742. The book aimed to defend animals against abuse and to demonstrate their place in Biblical creation. The book strongly criticized and rejected the view held by French Jesuit Guillaume- Hyacinthe Bougeant that animals have no reason, moral status or souls.Bekoff, Marc; Meaney, Carron A. (1998).
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II. Black moose, elk, bison, beaver, pine marten, fisher, glutton, Canada lynx, Altoona Tribune Publishing Company, pp. 24–25 Buffon wrote in his Natural History of tamed wolves in Persia being trained to perform dances and tricks.Buffon, Georges Louis Leclerc & Barr, J. S. (1797) Barr's Buffon. Buffon's Natural History: History of the brute creation.
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In 1837, the Society for the Prevention of Cruelty to Animals (SPCA) sponsored an essay competition to win £100 for the best essay encouraging greater kindness to animals (illustrating "the obligations of humanity as due to the brute creation").Preece, Rod. (2011). Animal Sensibility and Inclusive Justice in the Age of Bernard Shaw. UBC Press. p. 98.
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Granger went to prison for preaching twice against cruelty to animals. The sermon was published as An Apology for the Brute Creation (1772). In his day, the sermon was unpopular and only one hundred copies had been sold by January, 1773. However, it was positively reviewed in the Monthly Review and the Critical Review as a sensible discourse.
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' Descriptions of animals were also included, 'in order to check the practice of cruelty to brute creation.' The final section of the magazine contained 'a selection of Ballads, Songs &c.;, both ancient and modern, of a Moral Tendency.' Thus, in both its objects and content, this publication introduced many of the ideas which would later bear fruit in Hannah More's more ambitious and well-known scheme for Cheap Repository Tracts of 1795.
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On 8 May 1796 he preached before the University of Cambridge on "The Duties of Man to the Brute Creation". As the Sabbath had been ordained for cattle and humans, Plumptre considered it a "national sin" for horses to be used on this day. His sermon was not well received and was considered by many to be beneath the dignity of the pulpit. Plumptre published Three Discourses on the Case of Animal Creation in 1816.
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They appeared to be the > nearest approach to the brute creation of any I had ever seen or heard of; > and, in consequence, they were very much dreaded. Their colour was light > copper, their bodies having tremendously large and protrubing (sic) bellies. > Huts, or artificial places for shelter, were unknown to them it being their > custom to lay about in the scrub, anyhow and anywhere. The women appeared to > be most unnaturally ferocious-children being their most valued sacrifice.
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When Hunt was 15, he entered into a series of competitions run by the Monthly Preceptor calling for the submission of both poems and essays. Throughout 1800, Hunt submitted various works including a translation of Horace, which won first prize. In December, he came in second for an essay called "On Humanity to the Brute Creation as a Moral and Christian Duty". The Monthly Preceptor printed many of his poems, even ones not submitted for the competition.
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Lithographic drawing illustrative of the relation between the human physiognomy and that of the brute creation, by Charles Le Brun (1619-1690). Illustration in a 19th-century book about physiognomy Physiognomy (from the Greek φύσις physis meaning "nature" and gnomon meaning "judge" or "interpreter") is the practice of assessing a person's character or personality from their outer appearance—especially the face. The term can also refer to the general appearance of a person, object, or terrain without reference to its implied characteristics—as in the physiognomy of an individual plant (see plant life-form) or of a plant community (see vegetation). Credence of such study has varied.
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Toplady was a prolific essayist and letter correspondent and wrote on a wide range of topics. He was interested in the natural world and in animals. He composed a short work Sketch of Natural History, with a few particulars on Birds, Meteors, Sagacity of Brutes, and the solar system, wherein he set down his observations about the marvels of nature, including the behaviour of birds, and illustrations of wise actions on the part of various animals. Toplady also considered the problem of evil as it relates to the sufferings of animals in A Short Essay on Original Sin, and in a public debate delivered a speech on Whether unnecessary cruelty to the brute creation is not criminal?.
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Lawrence argued in his 1796 book, A Philosophical and Practical Treatise on Horses and the Moral Duties of Man Towards Brute Creation (T N Longman: London), that we have to care for animals and common law should support this principle in practice The 20th century saw a number of international declarations supporting animal rights. Perhaps the most prominent venture was the announcement (The Times, 17 October) in 1978 at the United Nation’s Educational, Scientific and Cultural Organization (UNESCO) headquarters in Paris of the Universal Declaration of Animal Rights. Among the Declaration's pronouncements were that all animals have the same rights to existence, no animal shall be ill-treated or subject to cruelty, animals shall command the protection of law, and dead animals shall be treated with respect. The Declaration, however, waned and faded away before it could reach significant levels of international agreement.
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In his 1796 "Philosophical and Practical Treatise on Horses", Lawrence wrote of the rights of animals: They arise then, spontaneously, from the conscience, or sense of moral obligation in man, who is indispensably bound to bestow upon animals, in return for the benefit he derives from their services, "good and sufficient nourishment, comfortable shelter, and merciful treatment; to commit no wanton outrage upon their feelings, whilst alive, and to put them to the speediest and least painful death, when it shall be necessary to deprive them of life." A Philosophical and Practical Treatise on Horses: And on the Moral Duties of Man Towards the Brute Creation, John Lawrence, London: T. Longman, 1796, p. 119-120. Lawrence was one of the first to call for laws to protect animals. I therefore propose, that the Rights of Beasts be formally acknowledged by the state, and that a law be framed upon that principle, to guard and protect them from acts of flagrant and wanton cruelty, whether committed by their owners or others.
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