From gruesome self-experimentation to exhausting theoretical calculations, stories abound of scientists willfully surrendering health, well-being, and personal interests for the sake of their work. What accounts for the prevalence of this coupling of knowledge and pain-and for the peculiar assumption that science requires such suffering? In this lucid and absorbing history, Rebecca M. Herzig explores the rise of an ethic of "self-sacrifice" in American science. Delving into some of the more bewildering practices of the Gilded Age and the Progressive Era, she describes when and how science-the supposed standard of all things judicious and disinterested-came to rely on an enthralled investigator willing to embrace toil, danger, and even lethal dismemberment. With attention to shifting racial, sexual, and transnational politics, Herzig examines the suffering scientist as a way to understand the rapid transformation of American life between the Civil War and World War I.3 Suffering for Science reveals more than the passion evident in many scientific vocations; it also illuminates a nation's changing understandings of the purposes of suffering, the limits of reason, and the nature of freedom in the aftermath of slavery.

Pain is one of medicine's greatest mysteries. When farmer John Mitson caught his hand in a baler, he cut off his trapped hand and carried it to a neighbor. "Sheer survival and logic" was how he described it. "And strangely, I didn't feel any pain." How can this be? We're taught that pain is a warning message to be heeded at all costs, yet it can switch off in the most agonizing circumstances or switch on for no apparent reason. Many scientists, philosophers, and laypeople imagine pain to operate like a rigid, simple signaling system, as if a particular injury generates a fixed amount of pain that simply gets transmitted to the brain; yet this mechanistic model is woefully lacking in the face of the surprising facts about what people and animals do and experience when their bodies are damaged. Patrick Wall looks at these questions and sets his scientific account in a broad context, interweaving it with a wealth of fascinating and sometimes disturbing historical detail, such as famous characters who derived pleasure from pain, the unexpected reactions of injured people, the role of endorphins, and the power of placebo. He covers cures of pain, ranging from drugs and surgery, through relaxation techniques and exercise, to acupuncture, electrical nerve stimulation, and herbalism. Pain involves our state of mind, our social mores and beliefs, and our personal experiences and expectations. Stepping beyond the famous neurologic gate-control theory for which he is known, Wall shows that pain is a matter of behavior and its manifestation differs among individuals, situations, and cultures. "The way we deal with pain is an expression of individuality."

New developments in positive psychology have evolved into the 2nd and 3rd waves, going beyond the individual and positive focus towards complex systems, multi-cultures, and the existential positive psychology of transcending suffering. The present project aims at developing a general theory of well-being that integrates all the above changes as the new frontier of positive psychology. At a time when humanity is threatened by all kinds of existential crises, from climate change to nuclear war, from ideological polarization to a widening income gap, we need to develop a big-picture theoretical framework showing that happiness is not just for those living in peace and prosperity, but also for those struggling in dire poverty and war-ravaged countries like Ukraine, not just for the self, but also for others, not just for the present, but also for future generations. This broader approach towards wellbeing opens up new vistas for research and interventions.

This book is the first academic work in Eastern Orthodox theological literature on the subject of animal suffering and human soteriology. It represents a natural progression of the contemporary Eastern Orthodox academic debate on the environment, and will be of interest not only to academic scholars in theology, religion, philosophy and ethics, but also to the wider Christian and secular communities. Using Biblical and Patristic teachings, together with new social science research and contemporary science, it presents arguments that animal suffering is against God’s Will, and that the abuse or misuse of animals or indifference to animal suffering will result in negative consequences for human salvation. The book posits a revisionist interpretation of the Noahic narrative when addressing the challenging question of why God allows the dispensation of animals as food, and offers compelling arguments on why the contemporary animal food production industries and animal testing model should be rejected.

From amazing Aristotle, to dithering Darwin, to incredible Isaac,and courageous Curie - they're all in Suffering Scientists! The Horrible Science guide to the most influential scientists in history. Readers will discover brilliant breakthroughs, explosive experiments - and some feeble failures. They will find out what made Albert Einstein forget where he lived, which female scientist was chopped up into tiny pieces and why Galileo did a torturous strtch on the rack. With fantastic fact files, curious quizzes and Tony De Saulles' crazy cartoon illustrations - science has never been so horrible!

I wrote this book because I believe that the welfare of animals is a very important subject but one about which there is a of confusion and muddled thinking. I wanted to great deal write a book which straightened out some of the confusion by looking in detail at one particular problem: how to recognize animal suffering. The book is written for anyone interested in animals and the controversies over how human beings should treat them. I have tried to convince people who might otherwise feel that science had only a rather sinister connection with animal welfare that the scientific study of animal suffering has, in fact, a major and positive contribution to make. It can give us an insight into what animals experience and this, in tum, may help us to alleviate their suffering. At the same time, I have tried to write a book that will be of at least some use to scientists. The chapters which follow pro vide an outline of the biological approach to animal welfare. I have also attempted to show sceptics that it is possible to study animal suffering without sacrificing standards of scien tific procedure. Perhaps some may even come to share my belief that the study of the subjective experiences of animals is one of the most fascinating areas in the whole of biology, as well as being of great practical and ethical importance.