Laboratory
Rob Boddice
IReflections on the feelings aroused by the sight and by the idea of the surgically opened, living body command the attention of the historian of emotions. This essay reconstructs the controversy over vivisection in the last quarter of the nineteenth century as a history of the emotions to explore how reflexive emotional pain -compassion or sympathy -was idealized, contested, and applied. It deals in part with physiologists' reflections on emotional conditioning as preparation for the aesthetics of the opened body. It also deals with the change in those preparations wrought by the knowledge and application of anaesthetics. The article explores the ways in which the sight of suffering -the aesthetics of pain -were mitigated, justified, rationalized, and subjected to emotional control. It argues that a diminution of the aesthetic response to the sight of blood, in conjunction with knowledge of anaesthesia, allowed physiologists to conform to a moral code that abstracted compassion to suffering on a wide scale, removed from the immediacy of the laboratory, and in the name of 'humanity'. This in turn was connected to a newly developed notion of compassion or sympathy at the level of the whole community, of the whole species, or even of all sentient life, that had emerged from the moral philosophy of the theory of evolution. In this context, physiologists' reflections on their emotional equanimity in the laboratory can be connected to the operating callousness of the physician, and both are located in a secular, Darwinian context of the evolution of the emotions. This stands in contrast with antivivisectionist charges of callousness and their own aesthetics of compassion -their own emotional pain -that endured the rise of anaesthetics in physiological experiments.
1Historians have found late nineteenth-century physiologists' equanimity difficult to imagine in practice. Patrizia Guarnieri has opined that 'the activity of the vivisectionist did not necessarily preclude a caring attitude towards animals, or a reciprocal relationship of good-will', but the two things were nevertheless incompatible:On the one hand, the white-collared scientist who tied down an etherised dog on the operating table who […] opened its skull and removed the cranial lobes.