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An article on ethics and its role in society
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The Importance of Being Human
ABSTRACT: In this paper I will defend a kind of human-centered perspective regarding ethical questions wherein the interests of humans and nonhumans alike are involved. Compared to other species, however, the idea that there is something special about being human is commonly vague. For example, it is unclear whether the thought is (1) being a human being is important in itself, or (2) it is important to be like a human being — that is, to have the capacities which a normal adult human being enjoys. I build my defense of human dignity on the claim that we regard a biological human being as a being of intrinsic importance, which is what (1) is about. However, I also consider the ethical implications of (2), which concerns the moral significance of personhood. I argue that the idea of a special intrinsic value of being a human is applicable only to cases where we deal with nonpersons. I claim that in spite of this qualification, we might defend a substantial principle of human dignity founded upon this generalization.
Traditionally in the West we regard the property of being a human as something morally significant. In what does this significance consist? Is membership in our species important in itself, or does the importance lie in having the properties that a normal grown-up human being has? I believe that this distinction is commonly neglected in discussions about a special human value or a human dignity. It is a distinction between the direct and indirect importance of a property. What I want to claim is that there is a way of arguing for the existence of a value which proceeds from the assumption that most of us believe that being human is something important per se. The advantage of founding the idea of a human dignity on this kind of reasoning is of course that it allows all human beings to have a share in this value.
In the traditional view, however, it is not only important to regard all human beings as having a share in a special human value, it is normally important as well to regard all human beings as having this share to the same extent. Not only is it the case that human beings are more valuable than non-humans, all human beings are equally valuable. This second aspect of the importance of being human will be given no treatment here.
The Black Panther Party, which was co-founded by Huey P. Newton and Bobby Seale in 1966, was a political party that pushed to overcome social oppression. After the assassination of Black activist Malcom X, the Panthers decided they had enough of seeing their race be denied the freedom they deserved. Members of the Black Panthers were tired of a society that continued to consider them “niggers.” They were tired of not having the chance to get out of poverty and live comfortably. They were tired of not getting a quality education that public schools in America should’ve been providing them. They were tired of being beaten, harassed, and unruly discriminated against by police solely because of the color of their skin. They wanted to live in the beautiful nation that America appeared to be for Whites. They wanted freedom and equality for African-Americans.
In order to define personhood, one must first define a human. A Human can be thought about in two different senses, a moral human sense and a genetic human sense. In a moral sense, humans can be thought of as a person who is a member of the moral community. In a genetic sense, humans are merely any physical being categorized as a being in the human species. From this one can conclude that a person is a human in the moral sense. Furthermore, characteristics of a person must be defined in order to differentiate moral beings from genetic humans.
Warren begins her argument by explicitly defining a human person as someone who is a “full-fledged member of the moral community” (Timmons 385). Warren believes that this community consists of all and only people that possess the ability to express the five qualities that were previously mentioned as opposed to all human beings that possess the genetic code of humanity. Being a member of this community entitles a person to have full moral rights, including the rights of life and happiness, which must be respected. Warren justifies that the five qualities are sufficient criteria of determining the apparent “personhood” of a being by stating that such principles of humanity would be used when attempting to study alien life forms on distant planets. Despite discernable differences in physiological and (potentially) cultural development, these alien beings may demonstrate enoug...
Parkinson's disease is a neurological disorder that is named after "the English physician who first described it fully in 1817" (4). The disease causes disturbances in the motor functions resulting in patients having trouble moving. Other characteristics that are not always present in every patient are tremors and stiffening of limbs. All of these characteristics, of the disease are caused by "degeneration of a group of nerve cells deep within the center of the brain in an area called the substantia nigra" (5). Dopamine is the neurotransmitter for these cells to signal other nerve cells. However as the cluster of nerve cells fail to operate, the dopamine can not reach the areas of the brain that affects one's motor functions (5). On average Parkinson's patients have "less than half as much dopamine in their systems as healthy people do" (8). The problem and controversy that arises from this disease is in the cure. Researchers, for years, have been attempting to unravel the mystery of what causes Parkinson's disease and how it can be treated and or cur...
Human persons are fundamentally equal in their worth and dignity. A person’s worth is not dependent on their lineage, how they fit in some utopian scheme, how much they produce or consume, their autonomy or independence, or their race, intelligence, age, religion, ethnicity, gender, sexual orientation, or socioeconomic status. Human worth is innate and cannot be forfeited. And it is equal in each person.
And if not, how far does the argument go and/or how might it be improved? What has Singer taught us here, if anything?" 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.
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.
Parkinson disease (PD) is a progressive neurodegenerative disorder characterized mainly by physical and psychological disabilities. This disorder was named after James Parkinson, an English physician who first described it as shaking palsy in 1817 (Goetz, Factr, and Weiner, 2002). Jean- Martin Charcot, who was a French neurologist, then progressed and further refined the description of the disease and identified other clinical features of PD (Goetz, Factr, and Weiner, 2002). PD involves the loss of cells that produce the neurotransmitter dopamine in a part of the brain stem called the substansia nigra, which results in several signs and symptoms (Byrd, Marks, and Starr, 2000). It is manifested clinically by tremor, rigidity, bradykinesia, hypokinesia, and postural instability. PD is a common disorder, affecting at least 1% of people by age 70 with it being 1.5 times more common in men than in women (Hauser, et al. 2010). The incidence has been estimated to be 4.5-21 cases per 100,000 population per year, with most studies estimating a prevalence of approximately 120 per 100,00 (Hauser, et al. 2010).
After watching the video: My father, My Brother, and Me, viewable at www.pbs.org , I took away four significant concepts pertaining to PD. The first concept is that although there is not a definitive cause to this disease, research has shown that factors such as genes and toxic chemicals may play a pivotal role in the onset. The second concept is that PD normally does not get diagnosed until the disease has progressed significantly and symptoms are more prominent. The third concept is that PD is a degenerative disease that results from a lack of dopamine-producing brain cells. Finally, the fourth concept that I took away from the video is that there currently is no cure for PD.
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 philosophy of rights has been a perennial subject of discussion not only because it is embedded in the intellectual tradition and political practices of many countries but also because it exhibits deep divisions of opinion on fundamental matters. Even a cursory survey of the literature on rights since, say, the time of the Second World War would turn up a number of perplexing questions to which widely divergent answers have been given: What are rights? Are rights morally fundamental? Are there any natural rights? Do human rights exist? Are all the things listed in the UN's Universal Declaration (of 1948) truly rights? What are moral rights? Legal rights? Are basic moral rights compatible with utilitarianism? How are rights to be justified? What is the value of rights? Can infants have rights, can fetuses have them, or future generations, or animals? And so on.
To a great extent, the theory of personhood rests on a breaking down and clarification of what it is to be an agent. Human rights, as understood by Griffin, are protections of our status as functional human agents, grounded in our interests in autonomy, liberty and the minimum material provision requisite to make the exercise of our agency real and possible. Griffin acknowledges that the human interests in autonomy and liberty are not the only important interests that exist, but it is the protection of these particular interests that generate a human right . In this sense, autonomy and liberty are the special, determinant grounding elements identified by Griffin as the interests required for normative agency.
Video games have been a growing industry for about 30 years and has never been bigger. As a whole, the industry made around $66 billion last year, and is expected to make even more this coming year. Because of this growth, gamers have sought better graphics, better stories, and even more violence. Developers have satisfied this want with more M rated games that include heavier violence, stronger language, sexual themes, and intense blood and gore. Past acts and laws have been put in place to try and eliminate violence in video games. These laws have stiffled the industry's freedom of expression and caus...
A man, woman, child or transgender, considered as a human, is a member of species named as homo sapiens. What makes human different from primates or other species is their ability to reason and express through a language common to the society they are living in. The bipedal locomotion and other physical aspects such as relatively larger brain further distinguish humans from other creatures. Humans are social and like to live in groups normally to guard interests of each other by way of mutual protection and assistance. However mere staying in the group does not entitle each member his or her right to self-ownership, a premise through which every individual can claim to be equal to other. Their living in groups – being a part of community – with equality necessitates a framework for certain basic rights. These basic rights, known as human rights, are those that individuals are born with. The right to live as one please comes from right to life. The right to life can only be derived when one has full ownership on him or her. The right to free speech or right to liberty, which mostly refers to right to move or freedom to act as one may deem fit – subject to stepping on rights of others – are all included in right to life. All other rights are the outcome of this basic right to life that comes with self-ownership. John Locke in his essay The Second Treatise of Second Government has stated that human being has a property in his own self, on which nobody else but only an that individual has any right. “Every man has a property in his own person: this no body has any right to but himself. The labour of his body, and the work of his hands, we may say, are properly his.” (John Loc...
... 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.