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A paper on whether animals have rights or not
Introduction Should animals have rights
Essays on animals rights
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Biocentrism and Respect for Nature In the essay, “Are All Species Equal?” the author, David Schmidtz, stiffly denounces the views on species egalitarianism by philosopher Paul Taylor. Schmidtz explores Taylor’s views from all angles and criticisms and concludes that “biocentrism has a point but that it does not require any commitment to species equality.” (Schmidtz, 115). Schmidtz agrees with the major points of biocentrism; that humans live on the same terms as all other species in the community, that all species are interdependent and are all in pursuit of their own good. However, each species should not all be looked upon as the same and with the same level of contributions as every other species. There’s no way to compare one living thing to another unless the two are exactly identical. Therefore, instead of saying that every species is in fact on the same level, we should respect that each living thing should be evaluated differently. This is where respect for nature comes into play. Respecting each individual species for its own attributions is more just than saying that all should be treated equally. Schmidtz goes on to say that biocentrism and respect for nature do not go hand in hand with species egalitarianism, which to me, is a valid …show more content…
argument. In this paper I will argue that though biocentrism and respect for nature are important, species egalitarianism is an unnecessary concept. Schmidtz is on the right track by saying so, but leads a few invalid arguments in his case. My first argument will compare the species of the world to a classroom full of elementary school children. Each subject (species and the children) share one common goal with members of the same group. For students in a classroom, it is to pass the class; for species, it is to stay alive and thrive. The classroom is made up of many diverse beings all raised differently. They were taught different things, in different houses, and were rooted with all different levels of thinking. Any good teacher knows and respects that no two children learn the same way. Therefore, the teacher will take the time to get to know the students and learn the best way to teach them in order to help achieve the goal. As time goes on, students achieve their goals by adapting to their surroundings and learning how to use their individual traits to their advantage. This is not criticized, and neither is one child for learning more than another. Species work in the same way. No two species live exactly the same way. Each have their own diets, habitats, communication and special skills and traits. Who or what is to say that one species is better than the other because of a trait it attains from trying to adapt? Sure, some traits may be viewed as obviously more convenient, such as a bird’s ability to fly compared to a dog who can’t fly. One may argue that flying is more desirable but for a dog whose responsibilities are on the ground, flying doesn’t make sense. It is important to assess each specific case individually rather than judge everyone off of the same standards because at the end of the day no two is the same and neither will achieve their goal in the same one another did. This leads to my second argument that Schmidtz isn’t necessarily right when he disagrees with Taylor’s views on ranking certain abilities more valuable than another. Taylor is right to say that one’s ability to think does not make it superior to a being that can’t. It begs the question to say one trait of a specific species is more valuable than that of another, because that assumes that one specific trait is in fact better to have. Schmidtz then adds that having certain trait (a, c) together is superior. Even though having more than one admirable trait seems like a better idea, it still leads to the idea that specific traits make you superior. Who is to decide which trait precedes another? Is there a quality all living things possess that can be the basis for judgment on superiority? The answer is no. Apart from living in general, there is no common trait that every living being shares with every other one. Plants don’t think the way humans and animals do. Animals don’t hold the same importance as plants. Humans don’t contribute to ecosystems the way animals do. It’s all about keeping each species separate and judging it based on its own standards. I will now argue Schmidtz’s point about respect.
Schmidtz does in fact argue that we need to respect and be respected, but that the respect need not be equal nor universal. This is why I disagree. To be a moral person you need to respect things and people around you. You cannot call yourself a respectful person if you pick and choose who and what you respect, because it is disrespectful to disregard those. Plus, how does one choose who or what gets an amount of respect, if any at all? This goes along with the topic of racism. An example used in the article was killing tuna and keeping dolphin alive. Both serve the same purpose and essentially have the same qualities, so why say that one can be killed but not the
other? To conclude, David Schmidtz’s views on biocentrism and respect for nature are logical arguments. Species egalitarianism is a concept that is too drawn out and begs too many questions. Schmidtz’s criticism should have been a little but more sensible but overall coincide with Taylor’s ideas about biocentrism.
The sixth major case of Endangered Specie. The laboratory Rats are bred every year to serve various scientific purposes. Once the test are complete the rat are rapidly killed, with the result that the variety becomes extinct.
The long-term aim is to develop an approach to ethics that will help resolve contemporary issues regarding animals and the environment. In their classical formulations and as recently revised by animal and environmental ethicists, mainstream Kantian, utilitarian, and virtue theories have failed adequately to include either animals or the environment, or both. The result has been theoretical fragmentation and intractability, which in turn have contributed, at the practical level, to both public and private indecision, disagreement, and conflict. Immensely important are the practical issues; for instance, at the public level: the biologically unacceptable and perhaps cataclysmic current rate of species extinctions, the development or preservation of the few remaining wilderness areas, the global limitations on the sustainable distribution of the current standard of living in the developed nations, and the nonsustainability and abusiveness of today's technologically intense crop and animal farming. For individuals in their private lives, the choices include, for example: what foods to eat, what clothing to wear, modes of transportation, labor-intensive work and housing, controlling reproduction, and the distribution of basic and luxury goods. What is needed is an ethical approach that will peacefully resolve these and other quandaries, either by producing consensus or by explaining the rational and moral basis for the continuing disagreement.
Species egalitarianism is an easily outmoded form of communicating treatment of species because of all the questions and speculation it ultimately raises. The equivocation of animals is absurd. We can’t compare them because of all their fundamental differences, and to do so is insulting to all species that fall below the parameters we instill. Ultimately, there is no possible situation in which species egalitarianism is correct.
...nger states “Equality is a moral idea, not an assertion of fact. There is no logically compelling reason for assuming that a factual difference in ability between two people justifies any difference in the amount of consideration we give to their needs and interests”. Singer argues that, as there is no justification for unequal treatment of human beings based on capacity, it is also unjustifiable to treat human and non-human animals differently based on their capacities.
Speciesism, as defined by Peter Singer, “is a prejudice or attitude of bias in favor of the interests of members of one’s own species and against those of members of other species” (Singer, Animal Liberation, p. 6). The rationale for the preferential treatment encapsulated in this definition is simply the fact that those receiving the preferred treatment belong to the same species, and not on the basis of any grounds of higher intelligence or other attributes.
"In "All Animals Are Equal," Singer argues for the equality of all animals, on the basis of an argument by analogy with various civil rights movements, on the part of human beings. How does this argument go exactly, and what is Singer's precise conclusion? Is his argument successful? Why or why not? If you think it is successful, raise a residual potentially damaging objection, and respond on Singer's behalf (i.e., as a proponent of the position). And if not, how far does the argument go and/or how might it be improved? What has Singer taught us here, if anything?"
Taylor believes that if one concedes and accepts the first three components then acceptance of the fourth component is not unreasonable. He also suggests that in order to adopt the attitude of respect for nature one must accept all four elements of the biocentric outlook. “Once we reject the claim that humans are superior either in merit or in worth to other living things, we are ready to adopt the attitude of respect. The denial of human superiority is itself the result of taking the perspective on nature built into the first three elements of the biocentric outlook” (Taylor 153). This is where Taylor is mistaken. I will argue in the subsequent paper that humans, as a condition of moral agency, are superior to other living things and that one does not need to accept Taylor’s fourth element in order to adopt the attitude of respect for nature.
In his essay, The Ethics of Respect for Nature, Paul Taylor presents his argument for a deontological, biocentric egalitarian attitude toward nature based on the conviction that all living things possess equal intrinsic value and are worthy of the same moral consideration. Taylor offers four main premises to support his position. (1) Humans are members of the “Earth’s community of life” in the same capacity that nonhuman members are. (2) All species exist as a “complex web of interconnected elements” which are dependent upon one another for their well-being. (3) Individual organisms are “teleological centers of life” which possess a good of their own and a unique way in which to pursue it. (4) The concept that humans are superior to other species is an unsupported anthropocentric bias.
Gould argues that humans should only preserve other animals for the sake of humanity because the sheer size of time and life makes it only reasonable for humans to base our morality around human lifespans and interests. Calling on his background in paleontology he states the jarring statistic that “more than 99 percent of all species ever living have become extinct”, and that this is simply the nature of life, it is effectively impossible for humans, or any other force, to preserve every species of life (29). It is more realistic for humans to preserve life in a human manner. Humans should preserve certain species only if they can benefit humans, a form of morality that, like all other systems of right and wrong, is based around humans. In contrast, Rolston believes that humans have a duty to protect all species because each species has intrinsic value. He argues that a species as a whole has a sort of intrinsic value separate from that of its members. He quotes Mayr is stating that “species are real units of evolution” that is, the changes in a species as a whole are the most basic changes in evolution that we can record, they are something of a lifeform of their own (721). And as such they deserve to be protected as a living being. Rolston believes that only preserving species due to their utility is hardly a form of morality at all, treating species as a resource rather than as beings, or even a collection of beings, completely ignores their own value to themselves in favor of exploiting them as resources for humans. Humans should not limit the diversity of nature or put any one species about another, but each species takes priority over each individual. He argues that the humans should not be preserving species only if there would be dire circumstances otherwise, such as the possibility of human
Although I do find Cohen’s defence of speciesism to be the strongest, I do not find it to be strong. The speciesist philosophy, while extremely beneficial to humans, cannot be rationally justified to be morally acceptable. I do not claim that it is our responsibility to treat every animal as if it were human since this would be detrimental to modern medicine, agriculture, and human health. This is especially true in babies who cannot survive on a vegan diet due to a lack of many vital nutrients (Planck, 2007). What I do conclude is that we must treat cognitive nonhuman animals with much more morally relevancy and not abuse these beings for our own petty gains. To judge different species by different standards is an unjustified practice and a problem that must be more seriously addressed.
When we think of environmental justice, we often focus on the ecosystem in which we as humans live, and the natural resources and non-human animals that live there. We tend to think about ethical uses of natural resources, and the effects it has on the non-human animals, such as animal rights, endangerment and extinction, loss of habitat, deforestation, erosion, and pollution. Environmental justice is another factor that is concerned with environmental protection and social justice, including humans into the mix of the complex ecosystem. Environmental justice considers the fair and equal distribution of cost and benefits between humans and the natural world. (1) Environmental justice is also defined as the fair treatment of all people regardless of race, color, national origin, or income and no particular group should have to bear more than their fair share of the burden of negative environmental consequences from industrial pollution or
In conclusion respect is wrapped around our day to day lives. A famous philosopher once said “Respect is showing acknowledgement for some ones superiority in a certain field.” You can’t buy, demand, or force people to respect you but you can respect others in order for them to respect you. What people do not understand is that if we use common sense we would be respecting ourselves, respecting others, and respecting property all the time. Respecting yourself, others, and property might not be easy to do but it does have great rewards if you just do it.
Taylor’s biocentric approach says that all organisms are equal, whether it is a tree or a person. He proposes that there is a basic “respect for nature” based on equal inherent worth and humankind must always be committed to respecting nature. Taylor breaks the biocentric viewpoint into four basic concepts. First, he believes that humans are members of the Earth’s community of life. Meaning that humankind must help support the Earth’s combined ecosystem and should avoid destroying life. Second, Taylor
Though Blackstone created these thoughts well over 200 years ago, they are more relevant now than ever before. He reasoned that “changing environmental conditions” require us to restrict traditional freedoms and property rights in the name of public welfare and equality (Desjardins, 104). Due to dwindling natural resources and rising concerns of pollution, those previous rights and freedoms can no longer exist if the welfare of posterity is to be protected. To say that millions of unborn humans have a right to anything, even before existing in our world, is an odd concept. However, this sentiment conveys perhaps the single most compelling argument for why an anthropocentric approach to environmental ethics is in fact, the most justified. It is the instinct of all living beings to prioritize oneself and ensure a future for those to come (Acari, 2017). Though this justification for protecting the natural world might seem selfish or short-sighted, it is in fact, the nature of all life to preserve self-interests. In response to the counterclaim that plants and animals should be regarded with natural rights like humans, Blackstone would rebut that these beings are incapable of “free and rational thought” (Desjardins, 103). This is most likely in part due to his purely anthropocentric perspective that human life alone is worth consideration. Thus,
To understand the nature-society relationship means that humans must also understand the benefits as well as problems that arise within the formation of this relationship. Nature as an essence and natural limits are just two of the ways in which this relationship can be broken down in order to further get an understanding of the ways nature and society both shape one another. These concepts provide useful approaches in defining what nature is and how individuals perceive and treat