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CYNOPEDIA – a venture which right from the outset has to deal with serious challenges created by the title itself. 
First of all, there is the suffix -pedia (as in encyclopedia), which comes from the Greek word paideia (meaning ‘learning’, ‘upbringing’, ‘education’) and which has been chosen for the journal because the type of knowledge that it is aiming to present, has to be accessible to the general public (and this is where the value of the internet lies), without losing its scientific validity. 
Secondly, the prefix Cyno-, which comes from the Greek word kyon, refers to a type of pet about which almost everything that could be written has been written. I say ‘almost everything’ because, after living with dogs for over forty years, I have come to the conclusion that there is still a lot of new ground to be covered, since studies of dogs usually do no more than express, anthropocentric views of human lifestyles, rather than focus on the dogs themselves.Dogs have rarely been studied as creatures we have to share our planet with, instead of as just another human possession. One era in which the animal was actually studied as an autonomous being within the context of biological research was Greek antiquity. It was then that zoological knowledge was discovered, which created certain values and terms that we use today without understanding their meaning, and in fact very often distort. 
For example, the Greek word zoon (animal) is very often used in a pejorative sense by the modern Greeks, although it originally denoted a living creature with a warm body temperature (zeon hydor = boiling water), in contrast to a lifeless, i.e. cold one. 
Another example is the Greek name for ‘dog’ itself. Nowadays the word skylos is used, which comes from the verb skylevo, which meant ‘to strip a slain enemy of his arms’ (as in the skyleumata, or plundering, of the Persians at Marathon).
Yet in antiquity the animal’s name was kyon, from the verb kyo, which meant ‘to conceive’ or ‘to create life’ (e.g. kyophorousa gyne = pregnant woman). This explains why dogs were described in the female gender when they were classified into different groups by the ancient Greeks, e.g. Molottikai kynai (Molossian dogs), Chaonides kynai (Chaonian dogs),Threikes kynai (Thracian dogs), Lakainai kynai (Laconian dogs) and Kressai kynai (Cretan dogs). 
It should not be thought, however, that it was only the ancient Greeks who viewed dogs in this way. Similar views have been held by other cultures, e.g. the Aztecs, who believed that man was not a conqueror of nature ,but only a part of it. An example of this mentality can be seen in the figurine in the photograph, which is in Mexico City Museum and represents a woman giving suck to a puppy – a practice that has also recently been observed amongst the Amazonian tribes. In the so-called Western world the dog is regarded as a tool, although it is true that the European Enlightenment also produced examples of scientists who redefined man’s relationship with dogs, and by extension, his relationship with other animals and with nature. 
The method of presentation of relation canis familiaris with homo sapiens in cynopedia will be same with the one that imported the founder of biology, Aristotle, in the unit animals histories, that are constituted by the books animals molecules, animals movement, animals genesis and animals course.