Reviewed by:

• Minding Animals in the Old and New Worlds: A Cognitive Historical Analysis by Steven Wagschal
• Martha Few

STEVEN WAGSCHAL OFFERS A FRESH APPROACH to medieval and early modern Iberian understandings of nonhuman animals. He uses the analytic lenses of discourse analysis, cognitive science, and philosophy of animal cognition to identify the ways in which Iberian observers represented animal minds in literary and historical sources. Wagschal pays close attention to evidence of what he calls "folk animal psychology," which he defines as "a practice by which human beings with expertise … can develop such expertise and use it quite well for prediction of future animal behavior" that ascribed intelligence or emotions to wild and domestic animals (11). He argues for "the importance of culture alongside human cognitive embodiment as determinative factors in how humans conceive of the minds of non-human animals" (5).

Minding Animals comprises four chapters. Chapter 1, "Deploying the Animal in Medieval Miracles, Bestiaries, and Fables," explores the ways in which the symbolic animal depicted in these literary genres of medieval Iberia reveals patterns of evidence for what humans thought or felt about real animals. Key texts for this chapter include the animal-focused miracle stories of Alfonso X's Cantigas de Santa María (ca. 1260), Brunetto Latini's bestiary Tesoro (ca. 1260), and fables of sentient animals found in the Libro de buen amor (1330) and El conde Lucanor (1333). Together, these diverse literary genres reveal patterns of understanding animal cognition and human attitudes of empathy towards nonhuman animals.

Chapter 2, "Exploiting the Animal through Hunting and Husbandry," compares ideas about animal cognition with texts that address human relationships with real animals. I found this chapter particularly interesting for how Wagschal reflects on patterns of human–animal interactions through prescriptive sources, in particular how-to manuals of animal raising and hunting. Sources such as Gabriel Alonso de Herrera's Agricultura general (1513) were informed by a range of informal types of knowledge circulating in sixteenth-century Iberia that drew on Christian, Jewish, and Muslim human–animal traditions forged through agriculture and hunting practices. The handbooks construct this knowledge from historical cultures of folk [End Page 197] animal psychology and generalize it to predict patterns of animal behavior in different contexts. Animals such as dogs and horses, who work or hunt under human direction, were generally recognized by Iberians as having higher cognitive functioning than animals that were hunted or modest domestic animals such as pigs.

In chapter 3, "Describing the Animal in New World Habitats," Wagschal shifts his focus to Spanish America as Iberians attempted to describe animals and their natural domain unfamiliar to them and their readers. Relying primarily on natural histories and travel accounts, the author highlights examples of practical forms of knowledge about these animals, as well as observations of the behavior and cognition of European animals in new habitats in the Americas. This chapter and Wagschal's argument for "universal human cognitive embodiment" (121) regarding animals would have benefitted from a more explicit comparison to the deep historical literature on early modern natural history, in particular because this literature draws on the very same sources discussed in this chapter, such as Gonzalo Fernández de Oviedo's Historia general y natural de las Indias (1535) and Sumario de la natural historia de las Indias (1526) and Bartolomé de las Casas's Historia de las Indias (ca. 1527–47), as well as Bernardino de Sahagún's Florentine Codex (ca. 1540–85), which the author uses to represent the Indigenous perspective.

The themes highlighted in the first three chapters come together to frame chapter 4, "Embodying Animals: Cervantes and Animal Cognition." This chapter offers a close analysis of Miguel de Cervantes's Don Quijote as a modern work that brings together the earlier historical themes of animal symbolism, human–animal relationships forged through hunting and husbandry, and the integration of animals from the Americas, in the process creating a new modern Iberian imaginary. Wagschal demonstrates that earlier views of animal emotions and behavior informed Cervantes's modern take on "embodied animal...

审核人：

• 在旧世界和新世界中关注动物：史蒂文·瓦格沙尔 (Steven Wagschal) 的认知历史分析
• 玛莎·弗

STEVEN WAGSCHAL为中世纪和现代早期伊比利亚人对非人类动物的理解提供了一种全新的方法。他使用话语分析、认知科学和动物认知哲学的分析镜头来确定伊比利亚观察者在文学和历史资料中代表动物思想的方式。Wagschal 密切关注他所谓的“民间动物心理学”的证据，他将其定义为“具有专业知识的人类……可以发展这种专业知识并将其很好地用于预测未来动物行为的实践”，将其归因于智力或对野生动物和家养动物的情感 (11)。他主张“文化与人类认知体现的重要性，作为人类如何构思非人类动物思想的决定性因素”

Minding Animals包括四章。第 1 章“在中世纪的奇迹、动物寓言和寓言中部署动物”，探讨了这些中世纪伊比利亚文学体裁中描绘的象征动物如何揭示人类对真实动物的想法或感受的证据模式。本章的主要文本包括阿方索十世 (Alfonso X) 的圣玛丽亚( Cantigas de Santa María)（约 1260 年）、布鲁内托·拉丁尼( Brunetto Latini ) 的动物寓言Tesoro（约 1260 年）以及在Libro de buen amor（1330 年）中发现的有知觉的动物寓言等以动物为中心的奇迹故事和El conde Lucanor (1333)。这些不同的文学体裁共同揭示了理解动物认知的模式以及人类对非人类动物的同情态度。

第 2 章“通过狩猎和畜牧业剥削动物”，将有关动物认知的观点与处理人类与真实动物关系的文本进行了比较。我发现这一章特别有趣，因为 Wagschal 如何通过规定的来源，特别是动物饲养和狩猎的操作手册，反思人与动物的互动模式。加布里埃尔·阿隆索·德·埃雷拉( Gabriel Alonso de Herrera) 的Agricultura general (1513) 等资料来源于16 世纪伊比利亚半岛流传的一系列非正式知识，这些知识借鉴了通过农业和狩猎实践形成的基督教、犹太教和穆斯林人类-动物传统。手册从民间历史文化中构建了这些知识[End Page 197]动物心理学并将其概括为预测不同背景下动物行为的模式。伊比利亚人普遍认为，在人类指导下工作或狩猎的狗和马等动物比被猎杀的动物或温和的家养动物（如猪）具有更高的认知功能。

在第 3 章“描述新世界栖息地中的动物”中，瓦格沙尔将注意力转移到西班牙美洲，因为伊比利亚人试图描述他们及其读者不熟悉的动物及其自然领域。作者主要依靠自然历史和旅行记述，重点介绍了关于这些动物的实用知识形式的例子，以及对美洲新栖息地中欧洲动物行为和认知的观察。本章和 Wagschal 关于动物的“普遍人类认知体现” (121) 的论点，如果与有关早期现代自然历史的深层历史文献进行更明确的比较，会受益匪浅，特别是因为这些文献借鉴了本文中讨论的完全相同的来源。章，如贡萨洛·费尔南德斯·德·奥维耶多的Historia general y natural historia de las Indias（1535 年）和Sumario de la natural historia de las Indias（1526 年）和 Bartolomé de las Casas 的Historia de las Indias（约 1527-47 年），以及 Bernardino de Sahagún 的佛罗伦萨手抄本（约1526 年）。 1540-85），作者用它来代表土著观点。

前三章中强调的主题共同构成了第 4 章“体现动物：塞万提斯和动物认知”的框架。本章详细分析了米格尔·德·塞万提斯的《唐吉诃德》作为一部现代作品，它汇集了早期的动物象征主义历史主题、通过狩猎和畜牧业建立的人与动物的关系以及美洲动物在创造过程中的融合。一个新的现代伊比利亚想象。瓦格沙尔证明，早期对动物情感和行为的看法为塞万提斯对“具身动物...