“If you think that other animals are stupid and exploitable and basically just available to us, typically what that has meant is that we exploit them more and more,” Anthony West says. “What this produces is a totally non-adapted, genuinely stupid creature.”
In his paper “A New Cosmogony,” the Polish writer Stanislaw Lem asked how it can be possible that from the vast cosmos, most likely filled with intelligent beings other than ourselves, we have so far heard nothing. The problem is more commonly known as the Fermi Paradox: given the high probability that other intelligent life forms exist elsewhere in the universe, why does it seem that none of them has ever tried to contact us?
In his blazingly original paper, “Radio Astronomy as Epistemology,” our guest, philosopher Anthony Weston, formulates a response to the Fermi Paradox. What we take to be the silence of the universe, he suggests, may teach us more about ourselves–and the challenges of receptivity to nonhuman minds in general–than about the prevalence of other life. “Suppose,” he writes, for the sake of argument, “that some extra terrestrial intelligence briefly scans our portion of their sky in search of ‘messages.’ Could they recognize our TV transmissions–for them just one fluctuating electromagnetic impulse among billions of others…–as a product of intelligent beings? … A TV signal is certainly not constructed to be easily decoded by anyone else. We cannot assume,” he continues, “that the ETIs are so unlucky as to have thought of television.”
“Scientists have been studying dolphins for fifty years,” Schnöller says. “We know they’re communicating in a sophisticated way but we don’t know how. We knew the same thing is going on with sperm whale, but we didn’t know how because no one was going in the water.”
In 2007, our guest, Fabrice Schnöller, was sailing off the coast of Mauritius, in East Africa, when he had an encounter that would change his life and open a new frontier in marine biology. As his boat neared land, huge pillars of steam burst out of the water and began surrounding the boat. Schnöller, an experienced diver, grabbed his snorkeling gear and jumped in to investigate. No sooner had he slipped under the water than he was overwhelmed by a crashing, creaking sound. Glancing downwards, he discovered a set of what appeared to be huge, dark monoliths accelerating towards him.
“I asked myself, ‘are these clicks only used to see the world, as sonar?’ or are they also used to communicate? If they do that, it would [involve] a completely different way of communicating.” Pictured here, Schnöller dives with a sperm whale. (Photo courtesy of Fabrice Schnöller)
Dr. Thomas Seeley as a graduate student in 1976. “[When] I started graduate school in 1974 to earn a PhD in biology, and I had to choose a topic for my thesis research, I decided to investigate what honey bees seek when they (not a beekeeper) choose their living quarters,” Dr. Seeley writes. “In doing so, I figured that I could apply to honey bees the ‘know- thy-animal-in-its-world’ rule that I was learning from my thesis adviser at Harvard, the German ethologist Bert Hölldobler. I also hoped that I could foster a new approach to studying honey bees, one in which we view them as amazing wild creatures that live in hollow trees in forests, not just as the ‘angels of agriculture’ that live in white boxes in apiaries.” (Photos courtesy of Thomas Seeley)
In the spring of 1963, when our guest, Dr. Thomas Seeley, was not quite 11 years old, he lived — as he still does today — in a wooded stream valley called Ellis Hollow, which is just east of Ithaca, New York. Dr. Seeley writes: “It is here I first observed a magnificent pileated woodpecker chiseling into a tree for carpenter ants, first watched a steely-eyed snapping turtle laying eggs deep in moist soil, and first showed my pet raccoon how to hunt for crayfish under rocks in little streams… One day, back in early June 1963, I was walking along Ellis Hollow Road, when I heard a loud buzzing sound and saw a bread-truck-size cloud of honey bees circling the ancient black walnut tree that stands beside the road about 100 meters east of my family’s house.” From a distance, Dr. Seeley watched as the swarm of bees took up residence in a cavity in the tree. Why, he wondered, did the bees choose that particular tree cavity for their home?
“If you are a beekeeper, then I hope [this book about] the astonishing natural history of honey bees has inspired you to consider pursuing bee-keeping in a way that focuses less on treating a honey bee colony as a honey factory or a pollination unit and more on admiring it as an amazing form of life,” Dr. Seeley writes in his new book, The Lives of Bees.“More than any other insect, the honey bee has the power to capture our hearts and connect us emotionally with the wonders and mysteries of nature. We love these beautifully social bees, we want them in our back- yards, and many of us cannot bear the idea of living without them.”
Humans have lived with bees for our entire existence as a species, but the vast majority of our studies have focused on bees in managed colonies, whether the clay cylinders people used to keep bees in the Iron Age or the white boxes of modern apiaries. But here, in the black walnut tree, were wild bees — living without human supervision or human understanding. How wild bees lived presented great mystery. Dr. Seeley writes, “I visited [the bee tree] often that summer and gradually overcame my fear of the bees, eventually learning that I could watch them close up (while perched atop a stepladder) without being stung. It was a time of wonder…. Watching that swarm take up residence in that tree on that day is the spark that ignited my long-standing passion to understand how honey bees live in the wild.”
Dr. Thomas Seeley on a “bee hunt,” an outdoor pursuit that was once widely practiced in North America and Europe but is little known today. In his new book The Lives of Bees, Dr. Seeley explains how he uses the craft of “bee hunting” to find the wild bees he studies.
That eleven-year-old in Ithaca grew to become the world’s leading authority on honey bees and a magnificently gifted writer about their worlds. For over four decades, Dr. Thomas Seeley has led research on honey bees’ behavior, social life and ecology. He writes about the science, natural history and surprising stories behind how honey bees live in the wild in his new book: The Lives of Bees: The Untold Story of the Honeybee in the Wild. Dr. Seeley is the Horace White Professor in Biology at Cornell University and is the author of four other books on honey bees.
In this episode, we speak with Dr. Seeley about the long historical relationship between humans and honey bees (which is as old as humanity itself), how honey bees live in the wild, why wild honey bees are thriving while managed bee colonies are collapsing at alarming rates, and how applying lessons learned from wild bees can improve our beekeeping.
The red arrow in this photo points to the entrance to a wild bee colony’s nest in Cornell University’s 1,700-hectare Arnot Teaching and Research Forest, where Dr. Seeley has conducted many of his studies of wild honey bees for decades.
In her forthcoming book Talking with Bears (Rocky Mountain Press, fall 2019), Dr. Gay Bradshaw tells the story of the naturalist Charlie Russell. “If the search for truth was the engine of Charlie’s life, then it was love that provided the fuel,” she writes. (Photo courtesy of Gay Bradshaw)
Bears, like other carnivores, are typically cast as unthinking, emotionless killers. But the late naturalist Charlie Russell believed this tragic misperception hides the truth about who bears really are. Charlie’s life story changed how humans perceive grizzly bears. While other scientists and naturalists were studying bears from a distance, tranquilizing them and tagging them with trackers, Charlie chose to live — intimately and without harm — among bears for decades in far east Russia and in North America. His objectives were as different as his methods. “Biologists know a lot — how many calories a bear needs every day, their numbers, and so on. This is good information, but it doesn’t really tell you anything about who a bear is,” he told our guest. “I’ve never wanted to know about bears, I’ve only wanted to understand them.”
In her much anticipated new book,Talking with Bears (Rocky Mountain Books, fall 2019), Dr. Gay Bradshaw tells Russell’s story, built on a decade of conversations about, and two lifetimes devoted to, searching for the truth of who animals really are. An internationally renowned expert on animal trauma and a Pulitzer Prize-nominated author, Dr. Bradshaw has spent her life exploring the minds, emotions and lives of animals, and pushing and inspiring science and society to better understand them.
“Very conservative neuroscience does document and does demonstrate that non-humans have the same brains and processes in their brains that govern our consciousness and our emotions and thoughts,” Dr. Bradshaw says. But “our society, our relationships and everything reify and strengthen and reinforce [seeing them as ‘other’].”
Her expertise includes the effects of violence on and recovery of elephants, grizzly bears, chimpanzees, orcas, parrots, and other animals suffering from human violence, both in the wild and in captivity. Early in her career, she made the ground-breaking discovery of Post-Traumatic Stress Disorder (PTSD) in free-living elephants — which is the topic of her Pulitzer-Prize-nominated book Elephants on the Edge: What Animals Teach Us About Humanity. Her most recent book, Carnivore Minds: Who These Fearsome Beings Really Are, is an equally magnificent call for correcting how we think about and co-exist with carnivores. She is also the author of The Elephant Letters: The Story of Billy and Kani, which tells the stories of two African elephants, one wild and one captive, born on the same day. Dr. Bradshaw holds doctorates in both ecology and psychology and has taught, lectured and written widely about these fields in the U.S. and around the globe for over three decades. She is the founder and director of The Kerulos Center for Nonviolence in Jacksonville, Oregon, where she lives and runs The Tortoise and The Hare Sanctuary.
“None of us on our best days could have envisioned how far we would have come at this point by now,” David Wolfson says. “Ringling Brothers: gone, Seaworld: changing, vegan food: everywhere, veganism: not so crazy anymore. Ten years ago it would be impossible to believe any of that stuff.”
In the United States today, 10 billion land animals are raised and killed for food annually. That’s over 19,000 animals per minute. About 1.1 million animals during the length of this podcast. Yet as far as federal law is concerned, farmed animals do not exist. They are not counted as “animals” under the country’s primary federal animal protection law, the Animal Welfare Act. Their status is finally changing at the state level, thanks to the remarkable work of our guest, corporate lawyer and activist David Wolfson.
“‘Change happens funeral by funeral,'” Wolfson says. “The idea that we persuade people who disagree with us to change our minds is not really how change happens. What happens is that people who have not [yet] formed their opinion change their minds as they grow up.”
In addition to his work leading Milbank globally, David teaches animal law and policy at NYU. He has previously taught animal law at Columbia, Harvard, Cardozo and Yale. He is the author of a number of seminal articles and chapters on animal protection law and represents pro-bono many of the leading animal protection groups, including The Humane Society of the United States, Mercy for Animals, and Farm Sanctuary. With colleagues, he pioneered the first successful farm animal protection ballot initiative in Florida in 2002–a strategy that he has helped to replicate in many other states since then.
“When you go to these elephants and you study their networks and you study their behavior, you find in elephants the same, I would argue, type of friendship that you find in us,” Dr. Christakis says. “I find that incredibly moving. If we can share this property with elephants for God’s sake, we can certainly share it with each other.” (Photo: Via Yale Human Nature Lab)
For decades, researchers have debated whether or not animals make friends. “Friends” — the taboo “f word” — was generally put in quotes if it was used at all. But if you study the social networks of elephants, whales and other animals, it is clear that they have friends just like we do, according to the renowned sociologist Dr. Nicholas Christakis. Friendship, like other societal characteristics, evolved independently and convergently across species. Co-Director of the Yale Institute for Network Science, Dr. Christakis is a leading Yale sociologist and physician known for his research on human social networks and biosocial science. In this episode, he speaks with us about the ancient origins and modern implications of our common animality and his remarkable new book, Blueprint: The Evolutionary Origins of a Good Society.
In his new book Blueprint: The Evolutionary Origins of a Good Society, Dr. Christakis investigates the biological foundations of our impulse toward the good. “For too long,” he writes, “the scientific community has been overly focused on the dark side of our biological heritage: our capacity for tribalism, violence, selfishness, and cruelty. [But] our good deeds are not just the products of Enlightenment values. They have a deeper and prehistoric origin …. we come to this sort of goodness just as naturally as we come to our bloodier inclinations.”
“We spent most of our evolutionary history surrounded by other beings, not having conquered the earth, and with a very limited material culture,” Stern says. “There are tremendous emotional costs to becoming the only act in town, costs that I think we feel in how we relate to one another and how we think about who we are. One way to look at these draconian, absurd experiments [on animals] going on all over the world is to see them as a symptom of that.”
In March of 2016, a group of scientists reported a discoveryfrom the forests of central Japan. Writing in Nature Communications, Dr. Toshitaka Suzuki and his team announced that compositional syntax, the property of speech that enables it to “express limitless meanings,” was not unique to human languages. It had been observed in the vocal system of a bird. The paper sparked a flurry of tweets. It was also picked up the popular press, and for good reason. Given the putative role of syntax in expressing higher order thought in humans, its presence in an avian vocal system suggested that when a bird sings it is not simply naming a stimulus in its immediate environment but, rather, expressing a thought.
“It’s amazing, the parts of yourself you can reach [writing fiction],” Stern says. “It’s an endless surprise, and that’s part of what makes it frightening.”
“[T]here are places in the world where the spoken word doesn’t travel very far,” Dr. Diana Reiss says. “In these areas, there are people who convert their spoken words into whistle languages. They whistle the prosody, or the intonation, of the spoken language… You can look at a whistle sequence that looks like a dolphin whistle or a bird whistle, and it’s actually a human sentence that is communicating enough that another could decode it. When we look at whistles of birds or dolphins, they look simple and we don’t think about what kind of information might be in there.”
For thousands of years, humans have been enthralled with dolphins. In Ancient Greece, dolphins were considered closer to the gods than any other creature, viewed as half divine messengers between men and gods. To kill a dolphin was an offense punishable by death. The second century Greco-Roman poet Oppian wrote, “Diviner than the Dolphin is nothing yet created for indeed they were aforetime men and lived in cities along with mortals.” Reverence for these creatures was not limited to the Greeks. There are caves in the French Pyrenees with Ice Age era dolphin engravings. Stories about dolphins are part of the Australian Aborigines’ understanding of the world known as “Dreamtime.” To the Maori of New Zealand, dolphins have long been seen as water spirits who can carry messages from island to island in times of need.
“I always felt that just putting yourself aside for a moment and just seeing what you can see, hearing what you can hear, you’ll see patterns or hear patterns emerge,” Reiss says. “And that can inform what you do and the kind of questions you ask. In that way, I think we can partner with animals. My best ideas about animals come from the animals themselves.”
We are separated by 95 million years of evolution, and yet we intuitively feel a striking kinship and admiration for these intelligent creatures. Of course, mythologies like these, as our guest has pointed out, are not verified or scientific truths. “But,” she writes, “mythologies reach a different, deeper kind of truth, one that relies on resonance, not on demonstrable evidence. Mythologies do not account for the origin of people or dolphins in the way that scientific theories do, but mythologies tell us something about who we believe ourselves to be, our values and our place in the world in relation to all the other creatures of nature.”
Philosopher Dale Jamieson, pictured here with co-professor Danny, leads the NYU Animal Studies Initiative. “Part of the problem that we have is that we think we’re too important in all sorts of different ways,” he says.
For most of our planet’s history, geologic change on earth was steered by inanimate forces. Then modern humans arrived, triggering a new geological epoch now known as the “Anthropocene.” Coined in the 1980s by biologist Eugene Stoermer and popularized in 2000 by Nobel-prize-winning chemist Paul Crutzen, the word marks the transformation of the biosphere over the past 250 years—a change wrought not by solar radiation, tectonic activity, or volcanoes, but by human beings.
Dr. Charles Foster’s son, Tom, goes underground as a badger. “I was looking in the course of research for this book at tools that would allow me to probe the mystery of otherness simply so I wouldn’t feel as alone in the world as I suppose most of us do,” Dr. Foster says. “I wanted to convince myself that I could have a proper conversation, not at cross purposes, with my wife, and my children, and my best friend. And one way of reassuring myself that was possible was to see if I could know anything at all about creatures that are not so closely akin to me.“ (Photo courtesy of Charles Foster)
The cognitive psychologist Ulric Neisser once said, “The world of experience is produced by the man who experienced it.” The same is true for all creatures. We construct our private worlds of subjective experience according to the information our senses are attuned to. The human world represents only one of all the different animal worlds. So: What is it like — what is it really like — to be another creature? What is it like to see, smell, hear, taste and feel the world as they do? What is our world like — what are we like — to another? Our guest, the extraordinarily imaginative writer and explorer Dr. Charles Foster, wanted to find out.
“I bought in to the delusion that the natural world was a resource, that it was something to be controlled, that it was something to be subdued, that it was something to be frightened of,” Dr. Foster says. “That’s the delusion of our culture, and the cancer that eats away at the center of it.” (Photo courtesy of Charles Foster)
So, Dr. Foster got down on all fours and tried his best to do just that, picking five types of animals close to home to try to inhabit. He lived as a Welsh badger for six weeks in the woods, eating earthworms, digging an underground den, sleeping in it during the day, and navigating by scent on his hands and knees at night. As an urban fox, he curled up in backyards in London’s East End and pawed through garbage cans for dinner scraps. As an Exmoor otter, he caught fish with his teeth and attempted to differentiate bowel movements with his nose. As a red deer, he let his toenails grow like overgrown hooves and was hunted by bloodhounds. And as a common swift, he followed the birds’ migration across Europe and into West Africa. In addition to immersing himself in these animals’ physical worlds, Dr. Foster immersed himself deeply in the physiological literature about these non-human ways of life. He recounts his adventures in non-humanness in his spectacularly imaginative, unorthodox, truly hilarious, daring, and award-winning book, Being a Beast: Adventures Across the Species Divide, which The New York Times called “intensely strange and terrifically vivid … an eccentric modern classic of nature writing.”
