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To see an issue of such moral debate minimized to simply economic activity is just not right. Tags: animal research Obama University of North Carolina federal stimulus. Our country needs federal stimulus money and I was a big supporter of this initiative of President Obama's.
I came across this 2005 book from the Society & Animals Journal titled Confronting Cruelty Moral Orthodoxy and the Challenge of the Animal Rights Movement. Readership: This book will be of interest to anyone who wishes to understand the animal rights movement in England, the United States and Australia.
A new survey is getting the attention of many within the global animal protection community. Covering both moral and strategic issues, the "Ethics and Animals" survey will provide a snapshot of our movement as of the present moment. Everyone is invited to participate and share their views on what's best for animals.
There is a difficulty about drawing from all this a moral for ourselves. But then we can say this because we can say that all those are bad moralities, whereas we cannot look at our own moralities and declare them bad. It is natural to feel sympathy for animals who are suffering. This is bad faith.
We've argued in previous posts that factory farming is simply not conducive to animal welfare. Better conditions for animals hurt the bottom line. Animal welfare is a cost of doing business, not a moral obligation. Here's an example.
A third of a century ago, when the modern animal-liberation movement was in its infancy, Martin published an essay entitled “A Critique of Moral Vegetarianism,” Reason Papers (fall 1976): 13-43. You will, therefore, agree with Martin about moral vegetarianism but not about Christianity. Another reason is moral.
I assumed that Hume was right in thinking that ultimately morality depends on how we feel about things. Many prominent animal-rights advocates (such as Tom Regan ) are deontologists rather than consequentialists. In advocating utilitarianism to a group of people I therefore had to express my feelings and appeal to their feelings.
I'd love to know whether philosophical reflection and argumentation has had an impact on your moral attitudes toward animals or on the moral attitudes towards animals of someone you know. Let us hear from you.
And not all organizations that advocate for animals claim to have a "genuine environmentalist ethic," and the ones that do must subscribe to his ethic or they're not genuine? than with any genuine concern for species diversity or even animal welfare." than with any genuine concern for species diversity or even animal welfare."
Yesterday, the world lost its most powerful voice for animal rights, Tom Regan. Each of us can help bring an end to these terrible things by not eating animals, not wearing animals, not purchasing products tested on animals, and not consuming animal products.
Properly interpreted, the common law is meant to be flexible, adaptable to changes in public morality, and sensitive to new scientific discoveries. The common law is created by English-speaking judges while in the process of deciding cases. Unlike legislators, judges are at least formally bound to do justice.
The initial attractiveness of utilitarianism as a moral theory on which to rest the call for the better treatment of animals was noted in an earlier context. Because animals are sentient (i.e., Because animals are sentient (i.e.,
That Kant should hold such a view should not be surprising; it is a direct consequence of his moral theory, the main outlines of which may be briefly, albeit crudely, summarized. As such, no moral agent is ever to be treated merely as a means. Moral agents are not nonrational, do not have "only a relative value," and are not things.
Here are three paragraphs from a recent essay by Roger Scruton : As I suggested, science provides authority for this weird morality only when clothed in moral doctrine. And that explains, in part, the appeal of the animal-rights movement. To live with a human being is hard; to live with a mere animal is easy.
The rights view merely requires moral consistency in this regard. ( Tom Regan , The Case for Animal Rights , updated with a new preface [Berkeley and Los Angeles: University of California Press, 2004], 388 [first edition published in 1983]) If that means that there are some things we cannot learn, then so be it.
Nor have I dealt with advances in the legal protection of animals both in practice and in theory. I have focused exclusively on moral theory. Franklin, Animal Rights and Moral Philosophy [New York: Columbia University Press, 2005], xvii-xviii) Nevertheless, I believe that a good theoretical argument is worth the effort.
It would only be surprising to one who assumes that my case for animal liberation is based upon rights and, in particular, upon the idea of extending rights to animals. My basic moral position (as my emphasis on pleasure and pain and my quoting Bentham might have led Fox to suspect) is utilitarian.
For the record, I am opposed to violence in behalf of animals. I can't think of anything that does more harm to the cause of animal liberation. In the long run, the best thing we can do for animals is engage in rational persuasion. Philosophers are trained to do this.
The best thing that one can do for animals, in the long run, is to persuade people to stop eating them. Of all the ways of influencing behavior, rational persuasion is the most effective, the most secure (in the sense of long-lasting), and the most defensible from a moral point of view. The reason is that it has a backlash effect.
Farm Animal Welfare, ASPCA New York, Feb. 22, 2012 To the Editor: Blake Hurst dismisses companies and consumers who are embracing food production methods that provide more respect for animals and the environment as being motivated by “nostalgia.” No one, Mr. Hurst and me included, wants animals to be subjected to unnecessary pain.
Increased scrutiny of practices long considered the norm in wildlife management, including predator hunts, commercial trapping, the legal culling of non-game birds like American Crows, and some of the research protocols used to track and translocate wild animals.
But in the end, being dead doesn’t protect an animal from mortality. It is driven by love for animals, but relies on their deaths to exist. Noble restoration work has been done at the AMNH, particularly to the glamorous megafauna. Taxidermy is a bizarre art.
Regardless, they are joining Friends of Animals and Hearts for Animals on Saturday December 5. The well being of the horses should be the ideal of every organization whose mandate is to put animal protection ideals first - especially when they ask for donations based on that mandate. What do you think about the description?
was started by Mathew Block to import primates into the US for animal experimentation. 37,145 with National Institutes of Health for Live Animals, Not Raised for Food. Worldwide Primates Inc. In 1993, he went to prison for smuggling baby orangutans. Completion date: 2002-11-15. Signed on 2004-04-15. Completion date: 2004-05-05.
In fact, a whole lot of semi-vegans can do much more for animals than the tiny number of people who are willing to give up all animal products and scrupulously read labels. Farm animals also benefit from the humane farming movement, even if the animal welfare changes it effects are not all that we should hope and work for.
If people are encouraged to believe that the harm done to animals matters morally only when these animals belong to endangered species, then these same people will be encouraged to regard the harm done to other animals as morally acceptable.
The concept of moral rights differs in important ways from that of legal rights. First, moral rights, if there are any, are universal. An individual's race, sex, religion, place of birth, or country of domicile are not relevant characteristics for the possession of moral rights. a despot) or any group (e.g.,
It is simply projustice, insisting only that the scope of justice be seen to include respect for the rights of animals. How we change the dominant misconception of animals—indeed, whether we change it—is to a large extent a political question. Moral philosophy is no substitute for political action.
So, how you would respond a person like me who cares for animal welfare, consciously stays away from the worse meat he can, and eats it mostly for cultural reasons. In other words, there are moral limits to science, as to law. When I do cook it (which is maybe once every two weeks), I try to be a responsible as possible.
Before leaving the safety of the car I heeded the park’s advice and checked for animal tracks belonging to any biting, gnawing, mauling, trampling, stabbing or disembowelling species. None were found. I got out and walked to the river’s edge, and started scanning for birds while standing next to a bush.
He differentiates those animals from what he calls "the cute animals" which is important and one of the few passages that I appreciated in this series. The fact that we care about--and fight for--animals based on how cute we have deemed them to be is disgraceful. Why should we euthanize Clayton and start over?
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