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The idea that scientists who experiment on animals are all foaming-at-the-mouth maniacs, cackling and eager to cause suffering with their array of sharp instruments may occasionally be nearly true (see the sections on Harry Harlow). But Blum's book says that the majority of vivisectionists are dedicated to working for the good of people - at the cost of other animals (in this case, non-human primates). They believe this is fully acceptable - humans take priority and we must do what we can to help our own. Here lies the real debate - what gives us the right to inflict this suffering on these animals for the 'good' of mankind? What makes it acceptable? And how much good does it really do us, anyway?
Animal rights activists generally think it's NOT accaptable, and many doubt that much of it has any merit after all (see the chapter on baboon-human organ transplants). They (we) have a horrible reputation amongst researchers, so much so that at the first mention of 'animal rights' causes many of these people to close their ears and eyes and hum a silly tune until it's all over. While there HAVE been cases of pointless destruction and horrible threats to researchers in 'defense' of lab animals, the majority of animal activists are peaceful, reasonable people who want to ease suffering - including that of humans - not cause more.
Through a series of articles about and interviews with a whole spectrum of people involved, Blum shows us both sides of this sometimes hopeless 'debate' - and she does show us some hope as well. There are people on either side of the fence willing to listen and work with those who may not see things in exactly the same light. What's important, "The Monkey Wars" shows, is that we all be willing to listen to and consider others' arguments before making assumptions about the intentions of 'the other side'. This may not solve the entire debate and wipe out all suffering on earth - but it's a step in the right direction.



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The best part of this book is that it becomes a challenge and adventure for your whole family to rediscover the route of the story. You can visit murder victim Joshua Spooner's grave in Brookfield Cemetery off Route 9. About 3/4 miles down the road, you can walk, bike, or drive to the site of his and Bethsheba's home, where a plaque still commemorates the notorious murder. Kids of all ages will love the abandoned well still on the property -- the place where Bethsheba Spooner's lover(s) dumped the body (now covered by a stone which leaves enough visible to excite the imagination). You can also find the remnants of the house's old stone foundation, and four large flat stone steps leading from the road to the site of the old house.
The Spooner House is located on Elm Hill, now an historical landmark zone, and large parts of the road are a wildlife sanctuary perfect for spring, summer, or autumn walks. This is one of few places where you can reproduce the feeling of a colonial road and how it stood 200 years ago. The old stone walls along the Old Post Road are still intact, and you get a feeling of being carried back in time.
I highly recommend this book as a basic tour guide for the central Massachusetts leg of your next tour to New England. The site of all the adventure is just 15 minutes off of Exit 9 on Route 90, or the Sturbridge Exit off Highway 84.



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It's not easy to find a find a profound book in the area of policy analysis. The typical book, as a rule, is analytically sharp, but isn't usually notable for the insight it yields. Stone argues that it is wholly inadequate to ground decision-making for a wide range of policy issues and contexts, characterized by policy paradox, in conventional rationalist terms.
Like Alberto Guerreiro Ramos, Stone finds what she calls the "rationality project" or "calculative rationality" at once typically characteristic of the discipline of policy analysis and inadequate as means/method for analyzing a broad range of contemporary public policy issues. Her analysis suggests that this inadequacy becomes increasingly transparent, the closer one gets to the concrete challenges of implementation. While in some ways she doesn't go as far as Ramos in analyzing and articulating alternative political theoretical grounds for policy analysis, she is notably clear and remarkably articulate as far as she goes, revealing among other things, how the very movement from policy analysis at large toward implementation analysis in particular is likely to bring to the surface, what may otherwise remain hidden paradoxes of public policy.
In the face of the phenomenon of policy paradox, Stone grounds the enlargered policy analytic framework she offers in the specifically interactive context of political theory. Politics may unfold in higher or lower forms (differentiated by Ramos and others) and which Raghavan Iyer portrays diagramatically through interlocking ascending and descending triangles in his book Parapolitics. While Stone doesn't make this differentiation explicit, nevertheless, she compactly interweaves this kind of political understanding with an understanding of literary theory, drawing upon a deep understanding of the often covert role of metaphor in language. Throughout her text, she brings this kind of fundamental rhetorical insight to the surface and reveals the use of metaphor in processes of reasoning, notably including "calculative rationality." Stone's interweaving of insights from political theory and rhetorical theory in turn, suggests an analytic means for penetrating the obscurantist or covert "cognitive politics" that she, like Ramos, appears to believe, too often masquerade in semi-imperial fashion, as "rational" solutions to policy problems.
At bottom, Stone contrasts the "calculative rationality" which she finds characteristic of much of the policy analysis field with a broader notion of political reason that she grounds in the reciprocal interplay between facts and values within each individual and in such deliberation across communities of persons within the "polis." For Stone, the dignity amidst the messiness of politics and its creative import lies in the extent to which people may, through meaningful deliberation, constructively engage the pursuit of common and diverse ends and means in ways that constructively and concretely address particular problems of social significance.
The deliberation Stone conceives and observes accounts at once for individual notions of self-interest and some notion of a common good through which persons are bound into a larger community or political whole. For Stone, this whole is neither merely the laissiz-faire sum of its individual parts, nor some super-whole lording over individual parts, but rather -- as it was for Mary Parker Follett -- a creative "whole-a-making;" Stone takes her notion of community seriously as the foundational notion of political association, just as the exchange of individual self-interest constitutes for her the foundation of economic assocation. A reductive interpretation of human association in either this fundamental economic or this fundamental political direction is for Stone, inadmissable. Real social problems are confronted and political economic life is lived between these tensions. For Stone, it is through interactive processes of deliberation within and across communities that means are employed/discovered to reconcile or otherwise engage the phenomena of "policy paradox."
Policy Paradox is one of those handful of texts that is a particularly good investment in that it is worth reading and re-reading. It is a text in which you are likely to find something more with each re-read as you progress in your studies and/or professional work. Stone's book contains insightful material throughout, written simply. Highly recommended for anyone concerned with reciprocally bridging theory and practice in the policy analytic field and/or for those reflective practitioners concerned with more effectually addressing critical issues in the practical art and challenge of policy implementation.








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