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Both participants, when musing on the internal workings of their companion animals, describe the empathic behaviours as spontaneous or reactionary, in essence, incognizant. This interpretation follows the behaviourist tradition which afforded no internal awareness to non-human animals.
In contrast to the investigation of accuracy and functionality, there has been relatively limited exploration of the psychological basis of anthropomorphism [21], and while debate continues as to the accuracy versus erroneousness of anthropomorphic attributions in companion animals, that anthropomorphism is an intrinsic aspect of human nature is less controversial. Anthropomorphic thinking varies between people [22], and previous work has shown it to be a stable trait in individuals [23]. However, the findings of the current study suggest that variability can also exist within individuals, with seemingly incompatible views being held simultaneously. This finding may relate to evidence in developmental psychology where a body of work shows that learners hold misconceptions about phenomena based on nave theories gained from observation of the environment during their lives and go on to use multiple and sometimes contradictory explanations based on superficial reasoning to explain an event. Furthermore, acknowledging contradictions is avoided by modifying observations to defend previously held views [24].
The range of how participants constructed and understood animal empathy experiences may represent an inherent confusion as to what is really happening within their animals during perceived empathic encounters. Epley, Waytz, and Cacioppo [14] put forward a model of anthropomorphism that combines both motivational and cognitive aspects, and this provides a framework to account for and predict this variably. This model proposes three psychological factors: accessibility and applicability of knowledge about humans (elicited agent knowledge), motivation to explain and understand the behaviour of non-humans (effectance motivation), and the desire for social contact (sociality motivation).
The elicited agent knowledge factor affords that the accessibility of knowledge about us as humans plays a central role in attributions to non-humans. As we have such immediate access to rich phenomenological information of what it is like to be ourselves, this forms a rapid and automatic basis for applying that knowledge to non-human agents. That anthropomorphic explanations featured in all our participant narratives conforms to this factor. Furthermore, this factor suggests that when internal knowledge is less accessible, it is less likely to be applied. This aspect may be seen in our data where some participants extended beyond anthropomorphic descriptions and into a more-than-human realm of magical thinking, ascribing special senses to their animal companions. Perhaps, if the internal psychological mechanisms of empathy are difficult or inaccessible knowledge for some, it then becomes difficult to apply to animals. This may be an explanation for the resulting attribution of magical capacities to explain the unintelligible.
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5 years ago you could do it in many more countries, including such paragons of modern civilisation as Sweden and Denmark and more than a handful of US States, according to the animal law centre at Michigan State University.
However, these figures were disputed in academia due to the fact that an unreasonably high proportion of the subjects in Kinsey's widely-cited study were prisoners. Also, a later study in 1974 by Morton M Hunt put the prevalence of men and women having intimate relations with animals at 4.9% and 1.9% respectively.
When researching the topic, one isn't surprised to find that few academic institutions have conducted serious studies on the matter, making it difficult to find strong estimates for the prevalence today. One recent paper which sought to find a link between sex with animals and penile cancer has offered a little insight, however.
You might also have heard the term zoophilia, and how does this differ from bestiality? In practice, the concepts are very close together but still different in one crucial aspect. Bestiality refers to the actual act of engaging in sexual intercourse with an animal, regardless of the motivation and circumstances.
Zoophilia refers more to the bigger picture of people who have a desire to form sexual relationships with animals. Not all zoophiles necessarily engage in acts of bestiality, but the vast majority do, hence the two terms often being used interchangeably.
The most common animals involved are dogs, followed by horses. Other farm animals such as donkeys, sheep, camels and even chickens are also popular choices. Both male and female animals can be involved depending on the preferences of the human regarding penetrating, or being penetrated.
However, while zoophilia is more present in people who live or work on farms, it is certainly far from absent in cities and towns. A widely publicised documentary by Vice, subtly titled Animal Fuckers, focused on the sexual exploits of two Danish citizens, both of whom lived in urban areas and regularly engaged in sexual intercourse with animals. Outrage in the wake of the documentary quickly turned to pressure and the government outlawed sexual acts featuring animals in October last year.
The largest such site, BeastForum, claims over 1.2 million registered members at the time of writing as well as more than that number again in unregistered visitors. The forum has boards where members can share tips on getting their animals to participate as well as post pictures and videos of their sexual experiences with the animals.
The size of the community, and thus the demand, has even led to the formation of so-called bestiality brothels", especially in countries where the practice has been recently outlawed. The Daily Mail brought the issue to light in 2013 after a slew of such brothels were rumoured to exist in Germany, though institutions of this nature are likely to maintain a low profile given their illegality. Such buildings host an array of animals, with which paying visitors can engage in intercourse away from the eyes of the law.
Despite the not-insignificant numbers who engage in such acts, it is still considered highly taboo in most, if not all, societies. However, on a legal level, there have been several candid discussions and debates about the actual legality of zoophilia. In countries like South Africa and the UK, it has been illegal for centuries and it is unlikely a challenge to this ruling would be brought in front of the courts. However, in countries where there are no laws regarding zoophilia, getting it outlawed, as many animal rights groups are seeking to do, is a slightly more difficult prospect.
Virtually all countries have laws against cruelty to animals and most arguments for the criminalisation of zoophilia are centred around the fact that it causes pain, both physical and mental, to the animals and is thus clearly illegal under the aforementioned laws.
Some prominent activists go as far as to say that animals actually derive sexual pleasure from the experience and that this effectively negates any claims of animal cruelty. Again there is little scientific evidence to support or deny this, and it is unlikely that there will be in the foreseeable future.
Even religions vary in their tolerance of bestiality. All branches of Christianity and Judaism, for example, completely forbid sex between humans and animals, which goes some way to explaining why it is so taboo in western nations. Islam, however, has no specific prohibitions against such acts and, in practice, Islamic countries have been lenient in punishing those found to be engaging in them, provided the animal is not harmed. The same goes for Hinduism, a religion that deifies a number of animals, in 2003 a story came to light in which a girl in rural India married a dog as part of a religious ritual. Many more ancient religions which have since largely died out, such as Norse and Ancient Egyptian theology featured frequent mentions of human-animal copulation.
Outside of the direct pain caused by sex between two mismatched species, though, there are several other ways in which zoophilic activities can have negative effects on the animal and the human. For starters, there is the issue of the transmission of diseases from one party to the other. While most illnesses are not contagious cross-species, there are many that are, and some can be quite dangerous.
Conditions that can be transferred from a human to an animal are referred to as anthroponotic diseases and can often cause serious harm as animals generally receive a much lower standard of care than humans.
In South Africa, people who have sex with animals are, regardless of the experience of the animal, breaking the law, but in many other countries the picture isn't so clear, and bestiality could remain legal for years to come.
This table details state laws prohibiting sexual conduct between humans and animals. Most states (about 48) have some provision that criminalizes engaging in sexual conduct with animals. New Mexico and West Virginia as well as the District of Columbia, do not have laws addressing this conduct. be457b7860
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