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Animal ethics essay
Importance of human ethics
Essay on animal ethics
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Factory Farms and Animal Cruelty Imagine that Christ meant these words literally. Imagine that accepting Christ as your personal savior required lunching with him. Of course, if Christ were coming over today for lunch, you would probably dust, vacuum, adjust the pictures on the walls, pick your best outfit, comb your hair, jot down a few questions about heaven. But what would the two of you eat? Would you serve Christ fried chicken? How would you feel about setting a plate of steaming, sizzling pork chops in front of your savior? A few hard-boiled eggs wouldn't hurt, right? Maybe a glass of milk to wash it all down? For many Christians, faith has little to do with what's in the fridge. Lunch with Christ would raise issues far more problematic than choice of food. However, I propose that if the above-mentioned foods came from modern factory farms, Christ would not eat or drink them. I will argue that Christians are obligated to be morally concerned about animals, and that this obligation brings Christians into moral conflict with modern factory farms. Furthermore, I will argue that Catholic Social Teaching (hereafter "CST") should emphasize a theocentric basis for such obligation and conflict. Rethinking Aquinas: Why Animals Matter Some Christians think the words "animal rights" smack of wacky liberalism or of sentimentality. Such thinking presupposes that animals are not proper objects of moral concern. After all, in Genesis God commanded Adam to rule over creation. God gave Noah "everything that lives and moves" for food (Gen. 1:28). Therefore, according to this way of thinking, animals exist exclusively as means to human ends. This position, which I call the Utility Thesis, does agree with some traditional Ca... ... middle of paper ... ...nson, Andrew. Factory Farms. Oxford: Basil Blackwell, 1991. Linzey, Andrew. Introduction. Animals on the Agenda. Ed. A. Linzey et al. Urbana: University of Illinois Press, 1998. ---."The Theos-Rights of Animals." Animals and Christianity. Ed. A.Linzey et al. New York: Crossroad, 1990. Paape, Max. "Researchers Develop Effective Mastitis Treatments." Agricultural Research Service. 14 Jul. 2005. United States Department of Agriculture. 1 Nov. 2004 http://www.ars.usda.gov/is/np/ha/han15.htm Regan, Tom. Introduction. Animal Rights and Human Obligations. Ed. A. Linzey et al. New Jersey: Prentice-Hall, 1976. Regan, Tom. "A Reply to Griffiths." Animals and Christianity. Ed. A. Linzey et al. New York: Crossroad, 1990. Wojtyla, Karol. "On Social Concern." Catholic Social Teaching. Office For Social Justice. 1 Nov. 2004 www.osjspm.org/cst/srs.htm
Joseph was ordained into the priesthood in 1951. He was considered a highly knowledgeable theologian and was appointed a professor in 1958. His writings defended the Catholic doctrine and values.
On April 6, 1927 Joseph Ratzinger was born. He was born in Germany during World War II. His parents, Joseph and Maria, were both Anti-Nazi Christians and strongly opposed Hitler. His father, who was a policeman, moved the family frequently to avoid Nazi persecution. In fact, they moved four times before Joseph would even turn ten. In order to avoid persecution and the war draft, Ratzinger joined the minor seminary at the age of twelve. However, when he turned fourteen, he was forced to join the Hitler Youth, which was a Nazi Organization that trained young boys. It was mandatory for all teenage boys living in Germany to join the Hitler Youth. During his time in the Hitler Youth, Joseph, who was only 15, witnessed a priest being beaten before serving mass and then beaten again after mass. He witnessed many beatings of Catholics by Nazi soldiers during his time in the Hitler Youth. Since he was p...
Thomas Hobbes and John Locke grew up around the same time, so naturally they must have many similarities, but the environment they grew up in resulted in many differences as well. Hobbes grew up during the English Civil War, which shaped his ideas while Locke lived through the Revolution of 1688 which was when a king was overthrown for being unjust and that helped form his ideas. Hobbes and Locke both said that the state of nature is bad and some order is always needed. The difference between their beliefs is the type of government that should be in place to maintain order that is needed to manage stable lives.
Locke expressed the ideal that men are created equal and nevertheless men will flourish with independence and freedom, “no one having more than another” (Locke 101). In this way, Locke believes that an individual should have the capability to find happiness through equality and human freedoms. Even with these naturally positive and good qualities, Locke believes that there are potential for bad tendencies within man. With this possibility for negative attributes, a government is essential to protect them from themselves and to guarantee that equality will prosper. He introduces the main ideas that govern a community, “Life, Liberty and Property” (Locke 101). These are the freedoms that every individual within the community should have, and the government should follow these rights because mankind is naturally good. Hobbes opposes this view and believes that men are naturally immoral and base actions on personal desires rather than the greater good. Hobbes expresses, “So that in the nature of man we find three principal causes of quarrel: first, competition; secondly, diffidence; thirdly, glory” (Hobbes 99). These three principles are the reasons for confrontation, and they are also inevitable. Men act on their desires for wealth and power and also create enemies. In his work Leviathan Hobbes explains that “from [man’s] equality of ability arises equality of hope in the attaining of
The social contract theory was a political foundation that underlined the distinct forms of government. Thomas Hobbes and John Locke mention the formation of governments, the main key to form a successful government is through consent such as voting, joining a military, or allow to be ruled by a sovereign. The contrasting ideologies by both theorists differ in human nature, Hobbes believed that man is not a social animal while John Locke opposed to this idea and stated that by nature man was a social animal. The distinction that both portrayed in the role of the government in a man 's life and the perspective on the state of nature were argued in the following texts, Leviathan and Second Treatise of Government. Society consents to a government
Hobbes and Locke’s each have different ideologies of man’s state of nature that develops their ideal form of government. They do however have similar ideas, such as how man is born with a perfect state of equality that is before any form of government and social contract. Scarcity of goods ultimately leads to Hobbes and Locke’s different states of nature that shapes their two different ideal governments because Hobbes believes that scarcity of goods will bring about a constant state of war, competition, and greed of man that cannot be controlled without a absolute sovereign as government while Locke believes that with reasoning and a unified government, man will succeed in self preservation of himself and others.
In many ways Hobbes and Locke’s conclusions on man and society create a polarizing argument when held in comparison to each other. For instance the two make wildly conflicting assertions concerning mankind’s capacity to foster and achieve organized society. Hobbes asserts humans cannot be trusted to govern themselves lest they fall into war and chaos; Locke, on the other hand concludes almost the exact opposite. Despite the polarity in each man’s train of thought, both philosophies share a common ancestor: a state defined by total equality where no human is superior or holds dominance over another. Although this is the base of both theories, it is the only similarity between the two. This commonality can be illustrated when tracing each argument deductively from their conclusions, the comparison reveals that the heaviest and most base opposition in each mans philosophy is his assertions regarding the nature of human beings.
Both Thomas Hobbes and John Locke are well-known political philosophers and social contract theorists. Social Contract Theory is, “the hypothesis that one’s moral obligations are dependent upon an implicit agreement between individuals to form a society.” (IEP, Friend). Both Hobbes and Locke are primarily known for their works concerning political philosophy, namely Hobbes’ Leviathan and Locke’s Two Treatise of Government. Both works contain a different view of a State of Nature and lay out social contracts designed to neutralize the chaos inherent in that state. Though Hobbes and Locke have a different understanding of the State of Nature, they share similar social contracts, except with regards to representation and the role of the government through the State of Nature.
Gruen, Lori, Peter Singer, and David Hine. Animal Liberation: A Graphic Guide. London: Camden, 1987. Print.
The rebellion narrated by Aristophanes is divided in two parts: the old women who take control of the Acropolis, where the treasures of the city were kept and the young wives, who start a sex-strike. But everything has been thought and planned by Lysistrata. She is a young woman, but not a wife. So, she is not part of the group of women she’s leading. She describes herself as intelligent and well educated. The other women instead follow the typical gender stereotype: Lysistrata is ‘annoyed about women’, they care about wine and sex. They don’t accept Lysistrata plan easily and straightaway, but they do so to have their men back (D’Ubaldi). And here we have the reasons of why the women
“Lysistrata,” written following the trouncing of Athenian forces in Sicily in 413 BC, harkens back to this time of war. As is traditional in Athenian theater, males in drag played all of the female parts. This ritual increases the play’s absurdity. The play begins with the streets empty as the men are at war. The women speak to each other of both emotional and sexual starvation. They both
The understanding of the state of nature is essential to both theorists’ discussions. For Hobbes, the state of nature is equivalent to a state of war. Locke’s description of the state of nature is more complex: initially the state of nature is one of “peace, goodwill, mutual assistance and preservation”. Transgressions against the law of nature, or reason which “teaches mankind that all being equal and independent, no one ought to harm another in his life, health, liberty and possessions,” are but few. The state of nature, according to Locke’s Treatise, consists of the society of man, distinct from political society, live together without any superior authority to restrict and judge their actions. It is when man begins to acquire property that the state of nature becomes somewhat less peaceful.
Thomas Hobbes and John Locke were both social contract scholars. Social Contract Theory is the speculation that one's ethical commitments are indigent upon an implied understanding between people to structure a general public (Friend, 2004). Both Hobbes and Locke utilize a social contract hypothesis as an issue of clarifying the beginning of government. Hobbes and Locke are principally prestigious for their showstoppers on political reasoning; Hobbes' Leviathan and Locke's Two Treatise of Government. Each one contains altogether different originations of a social contract in any case, both hold the focal thought that individuals in a State of Nature would be ready to repudiate their freedom for state security (Kelly, 2004, p. 202). While both
It is solely within the state of nature, in which nothing more supreme than humankind exists, that the essence of man is revealed . The notion of a situation in which law would not dictate human behavior set philosophers from the Age of Enlightenment on a quest to uncover the innate attributes of man. Consequently, these writers concluded that man cannot peaceably exist without government, thereby leading to the establishment of the social contract theory. Thomas Hobbes and John Locke’s ideas regarding the state of nature were expanded upon to develop the social contract theory which served to express the purpose of government. The conceptions of Hobbes and Locke as presented in their theories had a gargantuan impact on the formation of the
Rights possession simply means that their holders have certain important, basic interests that impose on their duties on others” (Animal Rights Without Liberation, 2). This theory is the most neutral, middle ground argument in the animal rights debate. Cochrane supports this theory by stating, “Contrary to the skeptics, rights can indeed be sensibly ascribed to animals. After all, it does not matter that animals themselves cannot respect or claim rights; all that matters is that they possess basic interests that ground certain duties on our part. Furthermore, and contrary to the proponents, animal rights do not require all animals to be set free from being used, owned, and exploited by human begins” (Animal Rights Without Liberation, 2). Detracting the arguments of both supporters and those who oppose animal rights and combining the two arguments together create the middle ground of the animal rights