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The importance of morality
Morality and its place in society
Morality and its place in society
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Do all beings who can feel or suffer have moral value? Should the ecosystem be at the center of every decision and life today? These are the brief questions that characterize sentientism from eco-centrism.
Sentientism can be described as all individual beings who can feel or suffer have a moral value. Tom Regan’s argument that being a “subject of a life” is really the key factor in determining moral rights, as opposed to being a person with a level of intelligence above non-human animals. Eco-centrism can be described as the ecosystem is at the center of all decisions and life. Eco-centrism is a refusal to use human beings as the measure by which to value others. An individual human has no more individual value than any other animal or that of nature.
Sentientism incorporates strengths into its argument. Immanuel Kant states, “Our duties towards animals are merely indirect duties toward humanity. Animal nature has analogies to human nature, and by doing our duties to animals in respect of manifestations of human nature, we indirectly do our duty toward humanity.” Another famous argument for sentientism is Peter Singer. Singer illustrates his argument by depicting the history of the women’s rights movement demonstrated, stating at one point
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Eco-centrism is viewed by many as radical, sentientism is viewed as the “middle ground” between anthropocentrism and eco-centrism. Anthropocentrism views humans as the center of all decisions. Weak anthropocentrism views human preferences as important, but considered preferences. Strong anthropocentrism views any preferences of humans’ trump animal preferences. Many individuals perform sentientism through vegetarianism or veganism. Ecocentrism has a mistaken pre-supposition, about the ego centered society of western culture. This is why I find sentientism to be more adequate, it is easier for society to conduct these
In “Ideals of Human Excellence and Preserving Natural Environments,” Thomas Hill tries to explain why destroying nature is morally inappropriate. His main argument is that rather than asking whether this action is wrong or right, we should ask what kind of person would destroy nature. Beforehand, one view is that since plants have right or interests, one should not violate their interest by destroying them. But Hill’s view is that we cannot address the interests of plants in order to criticize those who destroy the nature, because this approach is good for sentient beings. In this essay I am going to examine whether sentient is a necessary condition for interests to be counted? My upshot is that Hill’s view is correct.
Peter Singer’s arguments in Animal Liberation have often been misunderstood. The most mutual, and important, misunderstanding among professional thinkers consists in the belief that the moral argument advanced by Animal Liberation is created on utilitarianism, besides not, as is in fact the situation, on the belief of no maleficence. Peter Singer’s Animal Liberation is surely one of the most persuasive, powerful and efficient works of applied integrities ever printed. Since the publication of the first edition in April 5, 1973, Singer’s work has been spoken, and its main theses enthusiastically argued by others. In the essay Singer’s tone was very rational and patient,
In the spirit of Karen Warren, Gould's perspective on environmentalism 'feels right' to me, as I can connect with acts of respect and benevolence towards humans and can easily extend that feeling to the rest of the earth (especially on a personal level where I see the golden rule as the basis for my religious beliefs). However, upon closer examination, I find the suggestion to 'just follow the golden rule' as an environmental ethic problematic when examined in a practical, non-idealized light. Harkening back to the problems encountered in previous discussions of biocentric and ecocentric ethics, I am troubled by the potential outcomes of an environmental ethic such as this.
Men have thought themselves to be the superior species for a long time, but Peter Singer brings a new perspective on the topic in his essay entitled Speciesism and Moral Status. Singer’s new way of thinking of it states that determining morals status requires the comparison between the cognitive abilities of humans and nonhumans. The main points he focusses on in his essay are cognitive capacities between animals and humans with severe mental retardation, religion affecting human’s beliefs of superiority, and finally the ability to suffer and how similar humans and nonhumans are.
Singer makes a three-part argument for why “All Animals Are Equal”, or at the very least should be granted equal consideration. Firstly, he argues that, assuming all humans are awarded equal rights, there is no single characteristic apart from being human that grants them such rights. Secondly, he argues that awarding rights by virtue of humanity is arbitrary and speciesist. Lastly, he argues that sentience is the only characteristic that should be considered in terms of granting animal rights. This leads him to the conclusion that “if a being suffers, there can be no moral justification for refusing to take that suffering into consideration… The principle of equality requires that its suffering be counted equally with the like suffering – insofar as rough comparisons can be made – of any other being”.
An environmentalist is a person who worships the environment and cares for nature more than people. Christians and others share the common perception that environmental ethics exist for how human beings should relate to the land, the free market, and the environmental. Humans share a relationship with all creations of the earth. But as humans, they find themselves as having a role in the created order, which is they have a closer relationship with the creator who has charged them with acting responsible within his creation. Even allowing a common complaint of environmental activists is that Stewardship means that the earth was made exclusively because of human beings - that having dominion over nature is the same as having the power and authority of dominion.
Even though there are several schools of Naturalistic ethic, they all have one major quality in common – recognition of Nature as the main guiding force of our lives. Naturalists try to understand Nature and how Nature and humanity are linked together. Adherents of Naturalism try to convince people to shift their attitude toward the need to follow the laws of nature as a principle of moral conduct. There are three major schools of Naturalism. The first school strives for “returning back to nature” in order to enjoy a simple life and find out the truth by communion with nature, which is considered to be the teacher for all people. The second school recognizes that the Nature has inner soul. For example, stoics believed that Nature possesses rational (comprehensible by human mind) and positive divine power and all events in people’s lives are predetermined by it. Thus, people should give in to their fates and react in a positive and rational way toward unforeseen circumstances because everything happens for a reason and for the best. The third school advocates evolutionary theory as the basis for ethical conduct. Followers of this theory argue that people should learn their behavior from the evolutionary model of natural world. Darwin’s law of survival of the fittest was applied to social context. The ethical conduct is considered to be right when people or government do not interfere to help weak “species” survive. As a result, the most developed, smart and enterprising people will prevail and as social evolution progresses, they will form a superior society.
Leopold defends his position the advent of a new ethical development, one that deals with humans’ relations to the land and its necessity. This relationship is defined as the land ethic, this concept holds to a central component referred to as the ecological consciousness. The ecological consciousness is not a vague ideal, but one that is not recognized in modern society. It reflects a certainty of individual responsibility for the health and preservation of the land upon which we live, and all of its components. If the health of the land is upheld, its capacity of self-renewal and regeneration is maintained as well. To date, conservation has been our sole effort to understand and preserve this capacity. Leopold holds that if the mainstream embraces his ideals of a land ethic and an ecological consciousness, the beauty, stability and integrity of our world will be preserved.
Within the guidelines of utilitarianism, Singer’s approach appears to harmonize, as he believed the goal in life should be to attain happiness and when the desirable level is reached, one should pay it forward. However, to the dismay of many, he believed that one born to pain and suffrage could not reach such pleasure therefore, had nothing to contribute to the environment and hence, such a life need not be continued and such a life furthered, would only be a strain on happiness. Singer’s judgement on moral behavior was that bringing pain into the world would only consume positive energy and could not further the benefits of happiness as, it is absent. In thinking that one’s existence should benefit environmental ethics as a whole or to those who need it most, Singer has said, “It is not enough that an environmental policy conform to the principles of some or other environmental ethic, it should conform to the correct, or best justified, one.” (p.285) Singer is also inclusive to animals within his statement as he considered animals just as equal in nature as humans. Essentially, he had a vision of animals being free from cruelties and exploitations such as factory farming. Extending happiness, to him, was meant only for people and creatures that could share it and, in accordance to his philosophy, deserved it in efforts to amplify well-being. Singer’s morally confusing ethics have added a unique wing in the developments of environmental ethics that, if anything, indulge in daring thoughts and help refine the purpose of
In this essay, I will discuss and define both speciesism and moral individualism in Paola Cavalieri’s book, The Animal Question. Additionally, I will provide my opinion on which is the strongest argument for speciesism and why I still disagree with it. Speciesism is the belief that humans are inherently superior to all other animals, solely based on their species membership. This widely held belief is used to justify the blatant discrimination of nonhuman animals, resulting in a lack of moral rights and the exploitation of defenseless beings. This view, that humans are of special moral status, is constantly attempted to be rationalized in various ways.
The ethical system that I propose has the goal of what is ultimately good for human beings. The ultimate good of human beings lie in going beyond their individual needs because instinctually animals strive to fulfill their individual bio-organic ne...
In conclusion, I agree with Tom Regan’s perspective of the rights view, as it explores the concept of equality, and the concept of rightful treatment of animals and humans. If a being is capable of living, and experiencing life, then they are more than likely capable of feeling pleasure and pain, except in a few instances. If humans are still treated in a respectable and right way even if some cannot vote, or think for themselves, then it is only fair that animals who also lack in some of these abilities be treated as equals. As Regan puts it, “pain is pain, wherever it occurs” (1989).
In Tom Regan’s article “Animal Rights, Human Wrongs,” he explores three different philosophical “accounts” and talks about their view and stances on animal rights and the treatment of animals. The first account that Regan looks at is the Kantian account, which is that humans have obligations to treat animals right only because if humans treated animals poorly it would lead to humans treating one another poorly. Regan says this account to be amiss because it makes us assume that animal interests do not matter and that we are not concerned with the poor treatment of the animal, yet instead we are concerned with the effect the action will have on humans in the future. The second account that Regan analyzes is the cruelty account, which revolves
The most obvious reason that the environment has moral significance is that damage to it affects humans. Supporters of a completely human-centered ethic claim that we should be concerned for the environment only as far as our actions would have a negative effect on other people. Nature has no intrinsic value; it is not good and desirable apart from its interaction with human beings. Destruction and pollution of the environment cannot be wrong unless it results in harm to other humans. This view has its roots in Western tradition, which declares that “human beings are the only morally important members of this world” (Singer p.268).
Anthropocentrism is the school of thought that human beings are the single most significant entity in the universe. As a result, the philosophies of those with this belief reflect the prioritization of human objectives over the well-being of one’s environment. However, this is not to say that anthropocentric views neglect to recognize the importance of preserving the Earth. In fact, it is often in the best interests of humans to make concerted efforts towards sustaining the environment. Even from a purely anthropocentric point of view, there are three main reasons why mankind has a moral duty to protect the natural world.