scholarly journals The social behaviour of East Friesian dairy sheep in larger groups

2001 ◽  
Vol 44 (4) ◽  
pp. 421-434
Author(s):  
C. Gräser-Herrmann ◽  
H. H. Sambraus
Keyword(s):  
Milk Yield ◽  
Significant Relationship ◽  
Social Behaviour ◽  
Social Rank ◽  
Human Beings ◽  
Social Ranking ◽  
Dairy Sheep ◽  
The Social ◽  
The One

Abstract. East Friesian dairy sheep are on the one hand loners and individualists. In practice, however, it has become increasingly common to keep animals of this breed in larger herds too. The social behaviour was examined as well as the marching and milking order of three herds with 24, 35 and 39 lactating ewes. In all three herds a marked social ranking could be proven. The social rank was correlated with both the age and the weight of the animal. A significant relationship was found in two of the three herds between rank and milk yield. As well as this, it was proven that East Friesian dairy sheep have quite a marked marching and milking order. Each animal constantly takes on more-or-less the same position in the order. The close bond of this breed with human beings seems to be a result of intensive contact with the animals. No reason was found to prevent the East Friesian dairy sheep being kept in groups of around 40 animals. This can be done on condition that the animals have adequate room and access to the resources satisfying their needs.

The Resemblance of Twins with Regard to Perseveration

1935 ◽  
Vol 81 (334) ◽  
pp. 489-501 ◽  
Author(s):  
Ella Pratt Yule
Keyword(s):  
Social Behaviour ◽  
Monozygotic Twins ◽  
Direct Methods ◽  
Genetic Constitution ◽  
Human Beings ◽  
Complex Process ◽  
The Social ◽  
Standard Of Comparison ◽  
Uterine Environment ◽  
The One

The social behaviour which is the material of psychological observation at any given time is the product of a certain genetic constitution on the one hand, and of a complex process of social, educational, familial and, to some extent, uterine environment on the other. The social behaviour of human beings cannot be subjected to direct methods of genetic analysis. The genetic psychologist may be compared to the astronomer, in so far as he has to rely on Nature to perform the experiments which he himself is unable to undertake. To the category of such experiments belongs the phenomenon of twin production. In the production of monozygotic twins Nature provides us with individuals of the same genetic constitution. Such differences as they exhibit arise uniquely from the operation of differences in the environment in which they are placed. In ordinary circumstances they share many more features of environment than any other two individuals selected at random from the population. When reared together, the extent of their dissimilarity can only throw light on such differences of nurture as may operate on members of the same family unit and of the same age. If they are reared apart, the measure of resemblance exhibited by monozygotic twins may throw light on the influence of social environment in a less restricted sense. With a sufficiently large sample of twins reared apart, a satisfactory standard of comparison for assessing the extent of resemblance due to genetic constitution, plus the effects of a common uterine environment, would be provided by the degree of resemblance existing between their foster sibs in families into which they have been adopted. Such data cannot be collected easily. As yet they do not exist in sufficient quantity to yield satisfactory conclusions.

scholarly journals Carbon Valuation: Alternatives, Alternations and Lateral Measures?

2016 ◽  
Vol 4 (1) ◽  
pp. 67-91 ◽  
Author(s):  
Steffen Dalsgaard
Keyword(s):  
Carbon Emissions ◽  
Carbon Offsets ◽  
The Other ◽  
Science Literature ◽  
Carbon Markets ◽  
Human Beings ◽  
The Social ◽  
Social Science Literature ◽  
The One ◽  
Selection Of

This article refers to carbon valuation as the practice of ascribing value to, and assessing the value of, actions and objects in terms of carbon emissions. Due to the pervasiveness of carbon emissions in the actions and objects of everyday lives of human beings, the making of carbon offsets and credits offers almost unlimited repertoires of alternatives to be included in contemporary carbon valuation schemes. Consequently, the article unpacks how discussions of carbon valuation are interpreted through different registers of alternatives - as the commensuration and substitution of variants on the one hand, and the confrontational comparison of radical difference on the other. Through the reading of a wide selection of the social science literature on carbon markets and trading, the article argues that the value of carbon emissions itself depends on the construction of alternative, hypothetical scenarios, and that emissions have become both a moral and a virtual measure pitting diverse forms of actualised actions or objects against each other or against corresponding nonactions and non-objects as alternatives.

scholarly journals Determinants Of Dominance, Resting Place And Neighbour Preferences In Wrzosówka Polska Ewes Kept Indoors

2014 ◽  
Vol 14 (2) ◽  
pp. 365-375 ◽  
Author(s):  
Marcin T. Górecki ◽  
Natalia Dziwińska
Keyword(s):  
Body Weight ◽  
Social Interactions ◽  
Social Behaviour ◽  
Aggressive Behaviour ◽  
Social Rank ◽  
Social Hierarchy ◽  
Social Position ◽  
Physical Contact ◽  
Use Of Space ◽  
The Social

Abstract The aim of this study was to recognize features determining social hierarchy in Wrzosówka Polska ewes kept indoors as well as to investigate their resting place and companionship preferences. Observations (156 hours in total) were carried out in a group of 22 ewes. The social rank of sheep was determined by their age, body weight and length of horns. Social position was positively correlated with aggressive behaviour performed and negatively with aggressive behaviour received. Use of space while resting was influenced by ewe social behaviour; aggressive individuals lied more often in attractive places, namely against walls and fodder troughs compared to other animals. In general, the ewes rested by having physical contact with animals of similar rank and aggressiveness. Kinship appeared not to be important in neighbour preference. As can be concluded, social interactions influenced the use of space and neighbourhood in ewes

El Protagonismo Dialéctico-Social del Ser Humano en el Desarrollo Intelectual de Rodolfo Mondolfo

2021 ◽  
Vol 13 (13) ◽  
pp. 125-144
Author(s):  
Jesús Víctor Alfredo Contreras Ugarte
Keyword(s):  
Decision Making ◽  
Social Role ◽  
Academic Work ◽  
Point Of View ◽  
Human Being ◽  
Human Beings ◽  
The Social ◽  
The Future ◽  
The One ◽  
Descriptive Method

Summary: Reflecting on the role humans take into nowadays society, should be of interest in all our social reflections, even for those that refer to the field of law. Any human indifferent and unconscious of the social role that he ought to play within society, as a member of it, is an irresponsible human detached from everything that surrounds him, regarding matters and other humans. Trying to isolate in an irresponsible, passive and comfortable attitude, means, after all, denying oneself, denying our nature, as the social being every human is. This is the reflection that this academic work entitles, the one made from the point of view of the Italian philosopher Rodolfo Mondolfo. From a descriptive development, starting from this renowned author, I will develop ideas that will warn the importance that human protagonism have, in this human product so call society. From a descriptive development, from this well-known author, I will be prescribing ideas that will warn the importance of the protagonism that all human beings have, in that human product that we call society. I have used the descriptive method to approach the positions of the Italian humanist philosopher and, for my assessments, I have used the prescriptive method from an eminently critical and deductive procedural position. My goal is to demonstrate, from the humanist postulates of Rodolfo Mondolfo, the hypothesis about the leading, decision-making and determining role that the human being has within society. I understand, to have reached the demonstration of the aforementioned hypothesis, because, after the analyzed, there is no doubt, that the human being is not one more existence in the development of societies; its role is decisive in determining the human present and the future that will house the next societies and generations of our historical future.

their own natural seats laid to the view, that we seem by many readers today as humanly constructed, its not to hear of them, but clearly to see through them’ reconstruction in the poem is where we meet. (Defence of Poetry 86). In other words, we do not In his Discourse on Civil Life (1606), Lodowick see beyond, or outside, the virtues to something else Bryskett writes that Spenser is known to be very but rather through them as lenses. Only by so seeing well read in philosophy, both moral and natural, and through them may we share Spenser’s vision of that he intends to appeal to him to learn what moral human life from his moral perspective. It follows that philosophy is, ‘what be the parts thereof, whereby finally nothing outside the poem is needed to under-vertues are to be distinguished from vices’ (21). stand it, except (for us) the shared primary culture of Spenser rightly terms his poem ‘this present treatise’ its first audience. (I adapt the term ‘primary culture’ (in the current sense of the term) for his task is ‘True from the account by N. Frye 1990b:22–23 of ‘pri-vertue to aduance’ (V iii 3.8–9). One chief problem mary mythology’ or ‘primary concerns’ in contrast to is to separate virtue from vice, for what used to be ‘secondary concerns’, such as ideology.) called virtue ‘Is now cald vice; and that which vice To gain ‘an exact knowledge of the virtues’ was hight, | Is now hight vertue, and so vs’d of all’ (V needed to write The Faerie Queene, Spenser calls proem 4.2–3). Raleigh makes the same point in the upon the muses to reveal to him ‘the sacred noursery History of the World 1614:2.6.7: ‘some vertues | Of vertue’ (VI proem 3.1–2). Since he goes on to and some vices are so nicely distinguished, and so claim that the nursery was first planted on earth by resembling each other, as they are often confounded, the Gods ‘being deriu’d at furst | From heauenly and the one taken for the other’; and he praises The seedes of bounty soueraine’, for him the virtues exist Faerie Queene because Spenser has ‘formed right true transcendentally. As this nursery provides what vertues face herein’ (CV 2.3). The problem is noted Sidney calls ‘that idea or fore-conceit’ by which the in the opening cantos of the poem: in the argument poet’s skill is to be judged rather than by the poem to canto i, the Red Cross Knight is called ‘The itself, his effort as a poet is to plant its garden of Patrone of true Holinesse’, but he is so named only virtue in the minds of his readers so that they may after Archimago assumes his disguise. Then readers share his state of being ‘rauisht with rare thoughts are told – in fact, they are admonished – that ‘Saint delight’. Since ‘vertues seat is deepe within the mynd’, George himselfe ye would haue deemed him to be’ (ii however, he does not so much plant the virtues in 11.9), as even Una does. them as nurture what is already there. Today Spenser’s purpose may seem ideologically To spell out this point using the familiar Platonic innocuous but in his day those who called virtue vice, doctrine of anamnesis: while Spenser needed an exact and vice virtue, may well have regarded the poem knowledge of the virtues in order to write his poem, as subversive. But who were they? Most likely, the his readers need only to be reminded of what they pillars of society, such as Burghley (see IV proem already know (even today) but have largely forgotten 1.1–2n), theologians, such as John King who, in (especially today). What he finds deep within the 1597, complained that ‘instead of the writings of minds of his readers may be identified with the Moses and the prophets . . . now we have Arcadia, primary culture upon which his poem draws. It led and the Faëry Queene’ (cited Garrett 1996:139), him to use allegory, which, as Tuve cited by Roche and those religiously-minded for whom holiness 1964:30 explains, ‘is a method of reading in which meant professing correct doctrine; temperance we are made to think about things we already know’; meant life in a moral strait-jacket; chastity meant the and to use proverbs extensively, as Cincotta 1983 rejection of sexual love; friendship meant patriarchal explains, as a means to give authority to his poem. family ties; justice meant the justification of present Being primary, this culture is basic: simply expressed, authority; and courtesy meant the conduct of it is what we all know as human beings regardless of Elizabeth’s courtiers – in sum, those for whom virtue gender, race, religion, and class. It is what we just meant remaining subject to external law rather living know and have always known to be fair, right, and in the freedom of the gospel. just, both in our awareness of who we are and also Although generally Spenser overtly endorses the our relation to society and to some higher reality claims of noble blood, his poem values individual outside ourselves, both what it is and what it ought worth over social rank by ranking middle-class nur-

2014 ◽  
pp. 29-29
Keyword(s):  
Primary Culture ◽  
Human Life ◽  
Social Rank ◽  
Faerie Queene ◽  
Red Cross ◽  
Human Beings ◽  
Family Ties ◽  
Moral Perspective ◽  
History Of ◽  
The One

Social ranking in animal and human societies

Ranking ◽  
2019 ◽  
pp. 42-64
Author(s):  
Péter Érdi
Keyword(s):  
Social Rank ◽  
Evolutionary Process ◽  
Social Structures ◽  
Social Ranking ◽  
Pecking Order ◽  
Social Hierarchies ◽  
Physical Size ◽  
The Social ◽  
Network Organizations ◽  
Group Members

This chapter studies how social ranking in humans emerged as the result of an evolutionary process. It starts with the story of the discovery of pecking order among chickens by a Norwegian boy. Both animals and humans need a healthy balance between cooperation and competition to ensure evolutionarily efficient strategies. The biological machinery behind social ranking is discussed. There are two distinct mechanisms for navigating the social ladder: dominance and prestige. Dominance, an evolutionarily older strategy, is based on the ability to intimidate other members in the group by physical size and strength. The group members don’t accept dominance-based social rank freely, only by coercion. Members of a colony fight, and the winners of these fights will be accepted as “dominants” and the losers as “subordinates.” The naturally formed hierarchy serves as a way to prevent superfluous fighting and injuries within a colony. Prestige, as a strategy, is evolutionarily younger and is based on skills and knowledge as appraised by the community. Prestige hierarchies are maintained by the consent of the community, without pressure being applied by particular members. The mechanisms of forming and maintaining social hierarchies are described. Social structures, both hierarchies and network organizations, are reviewed. Discussion of these structures is carried over to social and political history and the tension between democracy and authoritarianism.

Social Groups and Ranking: an Aspect of Ancient Indian Social Life Derived From the Pali Canonical Texts

1967 ◽  
Vol 10 (2) ◽  
pp. 278-316
Author(s):  
N.K. Wagle
Keyword(s):  
Triple System ◽  
Social Life ◽  
Social Groups ◽  
Group Affiliation ◽  
Social Ranking ◽  
Social Sphere ◽  
The Social ◽  
The One ◽  
Canonical Texts ◽  
The Buddha

AbstractIn summing up, a number of conclusions can be drawn. We have tried on the one hand to establish the various de facto social groups implied in the formulae of address, reference and salutation ascertaining the group affiliation of the persons involved. We have also tried to bring out the meaning of various terms and establish a triple system of ranking. The meaning attached to these terms, we may point out, is specifically interactional, and the proof of its validity lies only in its consistency. We have demonstrated this throughout our presentation of the data as well as the conclusions. Our conclusions mainly indicate a three-fold system of ranking. In the social sphere the brāhmanas successfully maintain their hostile equality with the Buddha. But in the religious and political fields, they are not as successful. In the religious field the Buddhist order more than holds its own and claims several distinguished brāhmanas within its fold. Politically too, the Buddha is less encumbered than the brāhmanas. Unlike them, he is not servile to the king. Despite their actual humility in the king's presence, in their mode of address the brāhmanas recognize no superior in any system of ranking, but at the most only equals. They and the Buddhists have an equal hold on the gahapatis, who represent the secular population, the prizes in the religious struggle. Having analysed the social groupings, we may further comment on them and see if we can relate our "inferred" social ranking of the groups to what is already stated about them in the texts. We may

Social behaviour of domestic animals III. Steers in small yards

1964 ◽  
Vol 6 (1) ◽  
pp. 9-15 ◽  
Author(s):  
C. P. McPhee ◽  
G. McBride ◽  
J. W. James
Keyword(s):  
Social Behaviour ◽  
Social Rank ◽  
Domestic Animals ◽  
The Other ◽  
Beef Steers ◽  
Social Ranking ◽  
Social Success ◽  
Social Orders ◽  
Stable Linear

SUMMARYBehaviour observations and measurements were carried out on three classes of beef steers kept in yards under drought feeding conditions. The classes were (i) 2-year-old Brahman × Hereford crossbreds, (ii) 2-year-old Herefords and (iii) 3-year-old Herefords.Animals of each class were placed in two groups and fed on low quality bush hay, one group ad lib. and the other on a restricted basis. An intermingled group comprised two animals from each class and was fed ad lib.Fairly stable linear social orders were observed in each yard, social success depending mainly upon height. In the intermingled group, the crossbreds dominated the 3-year-old Herefords, which in turn dominated the 2-year-old Herefords.Crossbreds bunted more actively and were more often disturbed at feeding during the day. They consequently consumed proportionately more feed at night than the Herefords.Although high social ranking animals had priority at the feed trough there was no relationship between social rank and growth.The orders in which the 2-year-old Herefords and crossbreds entered a crush were non-random. These orders appeared not to be related to social rank.

scholarly journals SOCIAL RANK STYLES, MACHIAVELLIANISM AND THE ATTITUDE TOWARD CONSPICUOUS CONSUMPTION

2018 ◽  
Vol 11 (2) ◽  
pp. 207-225
Author(s):  
Anja Mitić ◽  
Ivana Petrović ◽  
Veljko Đurić
Keyword(s):  
High School Students ◽  
Positive Attitude ◽  
Social Rank ◽  
Conspicuous Consumption ◽  
Life Strategy ◽  
Social Ranking ◽  
School Students ◽  
Indirect Measure ◽  
The Social ◽  
High Esteem

Conspicuous consumption describes signalling of one’s buying power in order to impress others and secure and/or preserve a favourable place in a social hierarchy. The current study, involving 200 junior and senior high school students from Serbia, examined inclination for lavish spending on brand name clothes in relation to social dominance. Our aim was to examine a predictive relationship between an exploitative interpersonal strategy (marked by Machiavellianism, Leadership, and Ruthless Self−Advancement), and the attitude toward conspicuous consumption. Our respondents with high esteem of power, emanating from the principal position within a group, and prone to Machiavellianism and Ruthless Self−Advancement, had a positive attitude toward conspicuous consumption (an indirect measure of the actual behaviour). Although one’s attitude toward conspicuous consumption is likely to be multifaceted, our findings suggest that a positive attitude towards conspicuous consumption may be an accompanying ingredient of the opportunistic and calculating life strategy. The results indicate that conspicuous consumption is most likely embedded in the social ranking processes.

scholarly journals Witchcraft

Africa ◽  
1935 ◽  
Vol 8 (4) ◽  
pp. 417-422 ◽  
Author(s):  
E. E. Evans-Pritchard
Keyword(s):  
Social Relations ◽  
Social Behaviour ◽  
African Society ◽  
Evil Eye ◽  
The Social ◽  
Wide Range ◽  
The One ◽  
Opening Paragraph

Opening ParagraphThere are few, if any, African societies which do not believe in witchcraft of one type or another. These types can be classified and their areas of distribution marked out. Thus we have the ‘evil eye’ type, the likundu type, and the kindoki type, and doubtless other variations could be distinguished. But though some notion which we can describe as a belief in witchcraft is found in maybe every African society it is far from playing a uniform part in each. In many communities, including the one from which the information used in this paper was gathered, witchcraft is a function of a wide range of social behaviour, while in others it has little ideological importance. In this paper my conclusions about the social relations of the witchcraft concept are drawn from twenty months experience of the Azande nation of the Nile-Uelle divide, where witchcraft is a ubiquitous notion. Whether what is true of this people is true of many other African communities I cannot say.

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