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While Aristotle's proposition that "Man is by nature a political animal" is often assumed to entail that, according to Aristotle, nonhuman animals are not political, some Aristotelian scholars suggest that Aristotle is only committed to the claim that man is more of a political animal than any other nonhuman animal. I argue that even this thesis is problematic, as contemporary research in cognitive ethology reveals that many social nonhuman mammals have demonstrated that they are, in fact, political in the Aristotelian sense, as they possess a sense of both general and special justice. Keeping this in mind, I conclude that some nonhuman animal communities very well might be identified as highly political communities, leading us to question whether it is really the case that humans are more political than socially complex, group-living nonhuman animals.
The Journal of Animal Ethics is devoted to the exploration of progressive thought about animals. It is multidisciplinary in nature and international in scope. It covers theoretical and applied aspects of animal ethics of interest to academics from the humanities and the sciences, as well as professionals working in the field of animal protection.
Founded in 1918, the University of Illinois Press (www.press.uillinois.edu) ranks as one of the country's larger and most distinguished university presses. The Press publishes more than 120 new books and 30 scholarly journals each year in an array of subjects including American history, labor history, sports history, folklore, food, film, American music, American religion, African American studies, women's studies, and Abraham Lincoln. The Press is a founding member of the Association of American University Presses as well as the History Cooperative, an online collection of more than 20 history journals.
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