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Animal rights introduction
Animal rights movement essays
Immanuel kant contribution
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Whether or not animals should have rights has been an ongoing ethical debate in the philosophical community. Some argue that humans have higher intellectual capabilities and thus have more worth, while others say that every living being has equal inherent worth, but both arguments play a part concerning environmental issues.
Immanuel Kant, an 18th century German philosopher, claimed that humans are rational beings because they are capable of understanding what is morally right and morally wrong. And as rational beings, humans must be treated as ends, never solely as means. Through this, value is not only placed on humans, but also on the means humans use to an end, and so depending on the end a person wants, their means and values of those means are conditional and may differ from someone else’s determining of value. While objects and irrational beings have conditional worth, humans beings alone have inherent worth and must respect each other because of the worth.
As they can only be regarded as means, Kant argues that animals do not have worth in and of themselves so while people aren’t obligated to respect them, it is a duty to humanity to treat them kindly. When people care for and treat animals with respect, it helps them care for and treat other people with respect. But it must be kept in mind that humans are rational
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But animals can never give their informed consent because they cannot be informed. Humans do things in the best interest of animals, even when the animals do not like it; a dog does not want to go to the veterinary clinic because it does not understand that it is what’s best. But if the same rights were given to the both the dog and the human, then the human would not be able to take the dog to the vet because the dog would refuse to go and the human would have to respect
Being able to think and reason should be a primary requirement for deserving dignity and respect. With no ability to think or reason how could an animal even understand that it is being treated differently than other animals. Fukuyama argues this point as well, “Human reason…is pervaded by emotions, and its functioning is in fact facilitated by the latter.” Clearly moral choice cannot exist with out reason but it can also be seen in other feelings such as pride, anger, and shame. Humans are conscious of their actions, in spite of acting on instinct as other animals do. Animals do not contemplate any deeper meaning of life or justify complex mathematical equations or even think about the question ‘why’; Humans, however, do think about those things. It is our conscious thought that sets us apart from any other animal in the world. Yes animals have perception and problem solving abilities, but unlike they are not able to understand complex knowledge based concepts, although they can solve problems within their normal parameters. Every animal on the planet should have the ability to solve problems but only to a certain extent, the extent of survival. When a situation becomes a matter of life or death animals must to be able to learn to live. Survival of the fittest has ultimately
In his article entitled “Animal Liberation,” Peter Singer suggests that while animals do not have all of the exact same rights as humans, they do have an equal right to the consideration of their interests. This idea comes from the fact that animals are capable of suffering, and therefore have sentience which then follows that they have interests. Singer states “the limit to sentience...is the only defensible boundary of concern for interests of others” (807). By this, he means that the ability to feel is the only grounds for which rights should be assigned because all species of animals, including humans, have the ability, and therefore all animals have the right to not feel suffering and to instead feel pleasure.
After reading “Do Animals Have Rights?” by Carl Cohen, the central argument of the article is that rights entail obligations. Cohen examines the syllogism that all trees are plants but does not follow the same that all plants are trees. Cohen explains the syllogism through the example of hosts in a restaurant. They have obligation to be cordial to their guests, but the guest has not the right to demand cordiality. Cohen explains using animals, for example his dog has no right to daily exercise and veterinary care, but he does have the obligation to provide those things for her. Cohen states that animals cannot be the bearers of rights because the concept of rights is essentially human; it is rooted in, and has force within, a human moral world. Humans must deal with rats-all too frequently in some parts of the world-and must be moral in their dealing with them; but a rat can no more be said to have rights than a table can be said to have ambition.
In this paper, I will critique Kantian ethic’s failure to defend beings disputably labeled “irrational.” The concept of a rational being is a common motif throughout Immanuel Kant’s “Grounding for the Metaphysics of Morals.” These beings comprise the foundation of his entire argument. Therefore, for the purpose of this essay, it is crucial to further examine what is meant by “rational.” Kant offers three essential requirements that separate rational beings from their irrational counterparts; the ability to reason, a moral will, and autonomy (53, 49, 41.) Rational beings are those included in his ideal “kingdom of ends” (39.) He defines this kingdom as “a systematic union of rational beings through common objective law” (39.) Since Kant’s code of ethics only applies to those deemed rational, some fundamental questions remain ambiguous. Firstly, in what manner should Kant’s higher capacity beings interact with those “incapable” of reason? Could those who fail to meet the three requirements be abused or exploited? Would this be justified? Some may conclude that Kant has evaded these inquiries altogether.
For Kant, we can use non-human animals as we desire, because we are rational beings who are superior to them. Kantian Ethics encourages the view that we should not treat human beings as ends in themselves, ‘act in such a way that you treat humanity, whether in your own person or in the person of another, always at the same time as an end and never simply as a means.’ (Kant, 2012, p.41) However, since non-human animals do not apply to this, Kant believes we have the right to treat them as ends and so we can keep them captive. Kant believes that the only reason we should avoid being cruel to animals is that in doing so we might develop cruel habits that we would inflict on other people. Therefore, it is for our own benefit rather than for the welfare of the animal itself. This proves that for Kant, non-human animals do not possess any rights. This associates with the view that humans have little, if any duty to non-human animals because humans are more important. Therefore, if keeping animals in zoos serves any educational or entertainment purposes, which many claims it does, we can ethically do it according to
In Grounding for the Metaphysics of Morals, Immanuel Kant argues that human beings inherently have capability to make purely rational decisions that are not based on inclinations and such rational decisions prevent people from interfering with freedom of another. Kant’s view of inherent ability to reason brings different perspective to ways which human beings can pursue morality thus it requires a close analytical examination.
The fact that humans can take the lives of animals depicts their lack of moral value in relation to humans. However, if moral value is tied to moral rights, how does one compare the moral rights of humans and animals and why do humans possess more moral rights than nonhuman species? The main reason why some may say that humans possess more moral rights than animals is because they are not self aware and lack cognitive capacities. In Empty Cages: Animal Rights and Vivisection, Tom Regan states that those who deny animals of their rights usually emphasize on the uniqueness of human beings by stating that, "...we understand our own mortality and make moral choices. Other animals do none of these things. That is why we have rights and they do not (p. 100)." However, in The Mental Powers of Man and the Lower Animals by Charles Darwin, he states that animals, or at least nonhuman mammals, share the same cognitive abilities as humans. For instance, nonhuman mammals are able to "learn from experience, remember the past, anticipate the future (p.102)." Additionally, nonhuman mammals are also capable of experiencing fear, jealousy, and sadness. With these cognitive abilities, nonhuman mammals should then be qualified to obtain moral rights, which are
Kant’s moral philosophy is built around the formal principles of ethics rather than substantive human goods. He begins by outlining the principles of reasoning that can be equally expected of all rational persons regardless of their individual desires or partial interests. It creates an ideal universal community of rational individuals who can collectively agree on the moral principles for guiding equality and autonomy. This is what forms the basis for contemporary human rig...
"The Case For Animal Rights" written by Tom Regan, promotes the equal treatment of humans and non-humans. I agree with Regan's view, as he suggests that humans and animals alike, share the experience of life, and thus share equal, inherent value.
The debate of whether animal rights are more important than human rights is one that people have argued mercilessly. Some people think all animals are equal. To understand this, humans must be considered animals. Humans are far more civilized than any animal, they have the power, along with understanding to control many types of sickness and disease. This understanding that humans have, keeps them at the top of the food chain.
... concept. An animal cannot follow our rules of morality, “Perhaps most crucially, what other species can be held morally accontable” (Scully 44). As a race humans must be humane to those that cannot grasp the concept. Animals do not posess human rights but they posess the right to welfare and proper treatment by their handlers.
Animals deserve fair and ethical treatment, however not necessarily equally. Non-human animals and humans are not one in the same, there is no way we will ever be defined and put in the same category. Humans have reference levels, the ability to reason and think logically. We have evolved to the point where we can study, contain, and determine the outcome of basically any animal on Earth, now it’s up to us to ensure they are treated fairly.
Kant once posed four fundamental questions of philosophy: What can I know? , What should I do?, and What can I hope for? These three questions naturally lead to the final question: What is a human? In his 1785 Groundwork of the Metaphysics of Morals, he proposed the Formula of Humanity as the second principle of the moral law that “a human bing and generally every rational being exists as an end in itself” (G, 4:428). In the paper, I will look at how Kant established the two general categories of humans’ capacities, namely, sensibility and intellectuality, and how he arrived at the Formula of Humanity as an End in Itself based on the distinction-in-kind between sensibility and intellectuality.
Immanuel Kant, an 18th century philosopher, claims that humans are unique compared to everything else. According to him, rationality is the key feature that makes us human. Rationality, is the “ability to transcend ‘instinct’ as the driver of our actions and replace, or at least guide that instinct by rational thought that takes account of the ‘outcomes’…we can now see our actions as not just ‘good’ (it worked and I got what I wanted), or bad (didn't work and I didn't get what I wanted), but as also ‘good’ (morally correct)” (Reedman). In other words, we have the ability to think deeper and use facts before we act instead of just blindly following our instincts.
One of the greatest arguments against non human animals having rights is that they cannot speak for themselves, they cannot think and they are less human and so they can be created as such. There are flaws on this argument. Humans have an obligation to the society in a certain manor and this determines how they behave. From a young age, people are taught how to behave and act in a certain way and animal neglect and cruelty goes against the basic principles we are taught as children. Secondly, In addition, opponents argue that rights only belong to moral agents and that animals like moral urgency. This is absurd because some animals for example primates actually think very well and this should not be used against animals being given rights. Animals may not be having self awareness and are not able to communicate well but at least they inherently have rights just because they do exist as living things and they are able to feel pain and other emotions. Their ability to suffer and feel pain gives them a right not to be subj...