Results for ' anti‐cruelty ethic ‐ taking animal pain for granted'

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  1.  22
    The Moral Status of Animals and Their Use as Experimental Subjects.Bernard E. Rollin - 1998 - In Helga Kuhse & Peter Singer (eds.), A Companion to Bioethics. Malden, Mass., USA: Wiley-Blackwell. pp. 495–509.
    This chapter contains sections titled: The Moral Critique of Research on Animals The Uses of Animals in Research The Response of the Research Community to the Moral Critique of Animal Research Practical Resolution References Further reading.
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  2.  71
    Tony Yengeni's ritual slaughter: Animal anti-cruelty vs. Culture.K. Behrens - 2009 - South African Journal of Philosophy 28 (3):271-289.
    I address the question: ‘Are acts of the ritual slaughter of animals, of the kind recently engaged in by the Yengeni family, morally justifiable?’ Using the Yengeni incident as a springboard for my discussion, I focus on the moral question of the relative weight of two competing ethical claims. I weigh the claim that we have an obligation not to cause animals pain without good reason against the claim by cultures that traditional practices, such as the one under discussion, (...)
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  3. Animals in Research and Education: Ethical Issues.Laura Jane Bishop & Anita L. Nolen - 2001 - Kennedy Institute of Ethics Journal 11 (1):91-112.
    In lieu of an abstract, here is a brief excerpt of the content:Kennedy Institute of Ethics Journal 11.1 (2001) 91-112 [Access article in PDF] Scope Note 40 Animals in Research and Education: Ethical Issues Laura Jane Bishop and Anita Lonnes Nolen Scientific enquiry is inexorably tied to animal experimentation in the popular imagination and human history. Many, if not most, of the spectacular innovations in the medical understanding and treatment of today's human maladies have been based on research using (...)
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  4. Institution animal care and use committees need greater ethical diversity.Lawrence Arthur Hansen - 2013 - Journal of Medical Ethics 39 (3):188-190.
    Next SectionIn response to public outrage stemming from exposés of animal abuse in research laboratories, the US Congress in 1985 mandated Institutional Animal Care and Use Committees (IACUCs) to oversee animal use at institutions receiving federal grants. IACUCs were enjoined to respect public concern about the treatment of animals in research, but they were not specifically instructed whether or not to perform ethical cost-benefit analyses of animal research protocols that IACUCs have chosen, with approval contingent upon (...)
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  5. Animal Pain: What It is and Why It Matters. [REVIEW]Bernard E. Rollin - 2011 - The Journal of Ethics 15 (4):425-437.
    The basis of having a direct moral obligation to an entity is that what we do to that entity matters to it. The ability to experience pain is a sufficient condition for a being to be morally considerable. But the ability to feel pain is not a necessary condition for moral considerability. Organisms could have possibly evolved so as to be motivated to flee danger or injury or to eat or drink not by pain, but by “pangs (...)
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  6.  43
    (2 other versions)The Animal Ethics Reader.Susan Jean Armstrong & Richard George Botzler (eds.) - 2003 - New York: Routledge.
    The Animal Ethics Reader is an acclaimed anthology containing both classic and contemporary readings, making it ideal for anyone coming to the subject for the first time. It provides a thorough introduction to the central topics, controversies and ethical dilemmas surrounding the treatment of animals, covering a wide range of contemporary issues, such as animal activism, genetic engineering, and environmental ethics. The extracts are arranged thematically under the following clear headings: Theories of Animal Ethics Nonhuman Animal (...)
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  7.  55
    Hume's Apology.William Davie - 1987 - Hume Studies 13 (1):30-45.
    In lieu of an abstract, here is a brief excerpt of the content:30 HUME'S APOLOGY Imagine our reaction if some moralist were to pronounce, in all apparent seriousness, that even the best people do not live up to what morality requires of them, and it is a good thing that they do not. Suppose he then offers an apology in behalf of humankind, an excuse for our moral mediocrity: we are painfully limited creatures, our lives are so complex, events are (...)
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  8.  28
    Animal Ethics.Robert Garner - 2005 - Malden, MA: Polity.
    This book is an attempt to lead the way through the moral maze that is our relationship with nonhuman animals. Written by an author with an established reputation in this field, the book takes the reader step by step through the main parameters of the debate, demonstrating at each turn the different positions adopted. In the second part of the book, the implications of holding each position for the ethical permissibility of what is done to animals - in laboratories, farms, (...)
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  9.  56
    Moral Disengagement and Support for Nonhuman Animal Farming.Les Mitchell - 2011 - Society and Animals 19 (1):38-58.
    Nonhuman animal farming, by its fundamental nature, involves a greater or lesser degree of ill treatment and oppression. Definitions of abuse or cruelty in relation to nonhumans, however, are inconsistent and ambiguous. People support nonhuman farming by purchasing its products, but the majority of people do not themselves mistreat nonhumans. How can this incongruity be explained? Any account is likely to be complex, but work in experimental psychology has identi- fied a number of conditions that can contribute toward individuals (...)
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  10.  48
    Progress and Absurdity in Animal Ethics.Bernard E. Rollin - 2019 - Journal of Agricultural and Environmental Ethics 32 (3):391-400.
    The development of animal ethics has been characterized by both progress and absurdity. More activity in animal welfare has occurred in the past 50 years than in the previous 500, with large numbers of legislative actions supplanting the lone anti-cruelty laws. Nonetheless, there remains a tendency to confuse animal ethics with human ethics. I found this to be the case when my colleagues and I were drafting federal law requiring control of pain in invasive research. The (...)
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  11. Utilitarianism and animal cruelty: Further doubts.Ben Davies - 2016 - De Ethica 3 (3):5-19.
    Utilitarianism has an apparent pedigree when it comes to animal welfare. It supports the view that animal welfare matters just as much as human welfare. And many utilitarians support and oppose various practices in line with more mainstream concern over animal welfare, such as that we should not kill animals for food or other uses, and that we ought not to torture animals for fun. This relationship has come under tension from many directions. The aim of this (...)
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  12.  71
    (1 other version)Ethical obligations of veterinarians and animal scientists in animal agriculture.Bernard E. Rollin - 1989 - Journal of Agricultural and Environmental Ethics 2 (3):225-234.
    It is patent that society is evolving an ethic for the treatment of animals which goes well beyond the standard prohibitions against cruelty. This new ethic for animals takes the consensus ethic for the treatment of humans in society and extends it,mutatis mutandis, to the treatment of animals. Though this ethic has been applied first to research animals, its extension to agricultural animals is inevitable, and has already begun. This article explores the extent to which veterinary (...)
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  13.  25
    An appraisal of the ethical issues involved in high-technology cancer pain relief.Daniel P. Stoltzfus & John M. Stamatos - 1991 - Journal of Clinical Ethics 2 (2):113-115.
    ... We will turn our attention to the current state of pain relief technology and the ethical questions surrounding the use of advanced technology, otherwise referred to as "high-tech," pain relief. It is obvious that pain may decrease the quality of life for cancer patients. The availability of long-acting narcotics, such as MS Contin or methadone, affords cancer patients long-duration pain relief at minimal cost. The use of adjuvant medications may also be important. Clinical examples of (...)
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  14. Cruelty: A Book About Us.Maggie Schein - 2023 - Springer Verlag.
    Cruelty is such a ubiquitous and at the same time disturbing phenomenon that we take for granted that we understand what it is, and how it impacts the ways in which we think about our humanity as a moral condition—how we understand our moral significance. Cruelty: A Book About Us offers an accessible interrogation of cruelty and humanity, and, most critically, it provides a groundwork for us to raise questions collectively; it is an invitation for us all to join (...)
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  15.  21
    Animals in Assamese Neo-Vaiṣṇavism of India.Ivy Borgohain - 2023 - Journal of Animal Ethics 13 (1):1-13.
    Ethical and theological concern for nonhuman animals has been a primary characteristic of the neo-Vaiṣṇava movement of Assam, India. This concern is reflected in its strict prohibition of blood sacrifice or any kind of cruelty toward animals. At the same time, theologically, this faith puts all living beings, human and nonhuman, on an equal ontological footing and urges its followers to see God in all creatures. The present article looks at some of these concerns/considerations of this faith for nonhuman animals (...)
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  16.  42
    Biopolitics: Animals, meat, food.Nikola Janovic - 2009 - Filozofija I Društvo 20 (2):41-58.
    The general idea of this text is to reflect biopolitical constitution of the society and its implications related to the issues of animal welfare. Since animal in biopolitical formation is technically reduced to an object - commodity for contentment of the industry and of the people needs - critical public advisories are calling from moral, ethical and legal standpoint for attention to the fact that is necessary to protect animals from the unnecessary exploitation. It is obvious that (...) protection is evoking animal rights question. But in the last instance protection of animal rights is related to the nutritional dilemma of animal food use. Question is arising: does animal rights in particular also envisage change in food politics, what is for instance the extreme vegan option taking for granted? This challenge sent to the culture of all-food eaters is opening up new questions and dilemmas. First of all, there is a question linked to the right of men to choose his own nutritional option, and of course dilemma which is related to scruples about meat-eaters and their ability to love animals. Opsta ideja ovog teksta je promisliti biopoliticnu konstituciju savremenog drustva i njene implikacije vezane za status zivotinja. Posto je zivotinja u biopolitickoj konstituciji tehnoloski gledano svedena na objekt - na predmet za zadovoljavanje potreba industrije i populacije - kriticna masa upozorava sa moralnog, etickog i pravnog gledista, da je potrebno zastiti zivotinje pred neopravdanom eksploatacjom. Zastita zivota evocira pitanje prava zivotinja, koja nas dovode u poslednjoj instanci do dileme vezane za upotrebu zivotinja u prehrani. Postavlja se pitanje: da li zastita prava zivotinja podrazumeva i promenu politike ishrane - napustanje ishrane mesom - kako zahteva ekstremna veganska opcija? Taj izazov upucen kulturi svastojeda povlaci za sobom pre svega onu vrstu pitanja koja se ticu prava coveka da sam iazbere nacin na koji ce se prehranjivati, odnosno dilemu da li je covek sposoban za ljubav prema zivotinjama uprkos cinjenici da se njima prehranjuje. (shrink)
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  17.  25
    Responding to the problem of ‘food security’ in animal cruelty policy debates: building alliances between animal-centred and human-centred work on food system issues.Brodie Evans & Hope Johnson - 2020 - Agriculture and Human Values 37 (1):161-174.
    Research on ethical issues within food systems is often human-centric. As a consequence, animal-centric policy debates where regulatory decisions about food are being made tend to be overlooked by food scholars and activists. This absence was notable in the recent debates around Australia’s animal live export industry. Using Foucault’s tools, we explore how ‘food security’ is conceptualised and governed within animal cruelty policy debates about the live export trade. The problem of food security produced in these debates (...)
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  18.  37
    Aristotle on pictures of ignoble animals.David Socher - 2005 - Journal of Aesthetic Education 39 (2):27-32.
    In lieu of an abstract, here is a brief excerpt of the content:Aristotle on Pictures of Ignoble AnimalsDavid Socher (bio)The Poetics is a widely read, accessible classic. I think it has a minor flaw of some interest. In a well-known passage early in the Poetics, Aristotle is in error about pictures, or so I shall argue. He writes:And it is natural for all to delight in works of imitation. The truth of this second point is shown by experience: though the (...)
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  19.  34
    A Case for Recognizing the Rights of Animals as Workers.Rosemary Shaw - 2018 - Journal of Animal Ethics 8 (2):182-198.
    For more than two centuries, human workers in both the United Kingdom and Australia have been afforded some level of protection at work by occupational or work health and safety legislation. Concurrently, the legislative protection of animals has grown from a bare recognition of some as legitimate objects for protection from cruelty to a space where many species are deemed sentient beings. However, current animal welfare legislation in Australia and elsewhere exempt some classes of animals from protection and allow (...)
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  20.  34
    We should not take abortion services for granted.Nathan Emmerich - 2023 - Clinical Ethics 18 (1):1-2.
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  21.  63
    Animal Eggs for Stem Cell Research: A Path Not Worth Taking.Françoise Baylis - 2008 - American Journal of Bioethics 8 (12):18-32.
    In January 2008, the Human Fertilisation and Embryology Authority issued two 1-year licenses for cytoplasmic hybrid embryo research. This article situates the HFEA's decision in its wider scientific and political context in which, until quite recently, the debate about human embryonic stem cell research has focused narrowly on the moral status of the developing human embryo. Next, ethical arguments against crossing species boundaries with humans are canvassed. Finally, a new argument about the risks of harm to women egg providers resulting (...)
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  22.  63
    Varieties of the Cruelty-Based Objection to Factory Farming.Christopher Bobier - 2019 - Journal of Agricultural and Environmental Ethics 32 (3):377-390.
    Timothy Hsiao defends industrial animal agriculture from the “strongest version of the cruelty objection” :37–54, 2017). The cruelty objection, following Rachels Food for thought: the debate over eating meat, Prometheus, Amherst, 2004), is that, because it is wrong to cause pain without a morally good reason, and there is no morally good reason for the pain caused in factory farming, factory farming is morally indefensible.In this paper, I do not directly engage Hsiao’s argument for the moral permissibility (...)
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  23.  2
    Medical Assistance in Dying for Persons Suffering Solely from Mental Illness in Canada.Chloe Eunice Panganiban & Srushhti Trivedi - 2025 - Voices in Bioethics 11.
    Photo ID 71252867© Stepan Popov| Dreamstime.com Abstract While Medical Assistance in Dying (MAiD) has been legalized in Canada since 2016, it still excludes eligibility for persons who have mental illness as a sole underlying medical condition. This temporary exclusion was set to expire on March 17th, 2024, but was set 3 years further back by the Government of Canada to March 17th, 2027. This paper presents a critical appraisal of the case of MAiD for individuals with mental illness as the (...)
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  24.  15
    Does Beast Suffering Count for Kant.Heike Baranzke - 2004 - Essays in Philosophy 5 (2):375-390.
    Ever since Schopenhauer´s accusation, it has been disputed whether Kant´s few remarks concerning the ethical human-animal-relationship in the Lectures and in the Doctrine of Virtue fail to support ethical arguments on behalf of animals. One critique that plays a central role is whether Kant would have forbidden cruelty to brutes for educational purposes. In addition to these old objections, Kant´s ethics is charged to be speciesistic by animal ethicists and animal rights philosophers at present.The following article examines (...)
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  25.  81
    (1 other version)Taking Animals Seriously: Mental Life and Moral Status.Brian Luke & David DeGrazia - 1998 - Philosophical Review 107 (2):300.
    David DeGrazia’s stated purposes for Taking Animals Seriously are to apply a coherentist methodology to animal ethics, to do the philosophical work necessary for discussing animal minds, and to fill in some of the gaps in the existing literature on animal ethics.
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  26.  95
    Pain, vivisection, and the value of life.R. G. Frey - 2005 - Journal of Medical Ethics 31 (4):202-204.
    Pain alone does not settle the issue of vivisectionIn his paper, Lab animals and the art of empathy, David Thomas presents his case against animal experimentation. That case is a rather unusual one in certain respects. It turns upon the fact that, for Thomas, nothing can be proved or established in ethics, with the result that what we are left to operate with, apart from assumptions about cases that we might choose to make, are people’s feelings. We cannot (...)
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  27.  21
    The Palgrave Handbook of Practical Animal Ethics.John Rossi - 2022 - Journal of Animal Ethics 12 (1):103-105.
    The Palgrave Handbook of Practical Animal Ethics is a recent addition to anthologies in the field, joining The Oxford Handbook of Animal Ethics, and The Routledge Handbook of Animal Ethics. Edited by Andrew Linzey and Clair Linzey of the Oxford Centre for Animal Ethics, the book boasts more than 30 contributors, many of them philosophers, but also including sociologists, scientists, theologians, lawyers, psychologists, and animal advocates. The editors were intentionally multidisciplinary in their approach, noting that (...)
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  28.  39
    Andrew Linzey and C. S. Lewis’s Theology of Animals.Ben Devries - 2013 - Journal of Animal Ethics 3 (1):25-40.
    This article provides a review and critique of Andrew Linzey’s article "C. S. Lewis’s Theology of Animals". In his article, Linzey, modern-day father of the Christian animal advocacy movement and director of the Oxford Centre for Animal Ethics, evaluates fellow Anglican C. S. Lewis’s contributions to a theology of animals. The article considers Lewis’s perspective on animals and Linzey’s evaluation of the same within four general categories: animal pain, animal resurrection, human superiority, and human cruelty. (...)
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  29.  82
    Animal Killing and Postdomestic Meat Production.Istvan Praet & Frédéric Leroy - 2017 - Journal of Agricultural and Environmental Ethics 30 (1):67-86.
    The act of animal killing affects the human psyche in manners that are culturally contingent. Throughout history, societal attitudes towards the taking of animal lives have mostly been based on deference and/or dominion. Postdomestic societies have evolved in fundamentally different ways. Meat production is abundant yet concealed, animals are categorized and stereotyped, and slaughter has become a highly disquieting activity. Increased awareness of postdomestic meat production systems raises a moral polemic and provokes disgust in some consumer segments. (...)
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  30.  76
    Mentalizing animals: implications for moral psychology and animal ethics.T. J. Kasperbauer - 2017 - Philosophical Studies 174 (2):465-484.
    Ethicists have tended to treat the psychology of attributing mental states to animals as an entirely separate issue from the moral importance of animals’ mental states. In this paper I bring these two issues together. I argue for two theses, one descriptive and one normative. The descriptive thesis holds that ordinary human agents use what are generally called phenomenal mental states to assign moral considerability to animals. I examine recent empirical research on the attribution of phenomenal states and agential states (...)
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  31.  7
    Animal death.Jay Johnston & Fiona Probyn-Rapsey (eds.) - 2013 - University of Sydney, NSW, Australia: Sydney University Press.
    Animal death is a complex, uncomfortable, depressing, motivating and sensitive topic. For those scholars participating in human-animal studies, it is - accompanied by the concept of 'life' - the ground upon which their studies commence, whether those studies are historical, archaeological, social, philosophical, or cultural. It is a tough subject to face, but as this volume demonstrates, one at the heart of human-animal relations and human-animal studies scholarship. '... books have power. Words convey moral dilemmas. Human (...)
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  32.  59
    Tradizioni morali. Greci, ebrei, cristiani, islamici.Sergio Cremaschi - 2015 - Roma, Italy: Edizioni di storia e letteratura.
    Ex interiore ipso exeas. Preface. This book reconstructs the history of a still open dialectics between several ethoi, that is, shared codes of unwritten rules, moral traditions, or self-aware attempts at reforming such codes, and ethical theories discussing the nature and justification of such codes and doctrines. Its main claim is that this history neither amounts to a triumphal march of reason dispelling the mist of myth and bigotry nor to some other one-way process heading to some pre-established goal, but (...)
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  33. Raising the Bar in the Justification of Animal Research.Elisa Galgut - 2015 - Journal of Animal Ethics 5 (1):5-19,.
    Animal ethics committees (AECs) appeal to utilitarian principles in their justification of animal experiments. Although AECs do not grant rights to animals, they do accept that animals have moral standing and should not be unnecessarily harmed. Although many appeal to utilitarian arguments in the justification of animal experiments, I argue that AECs routinely fall short of the requirements needed for such justification in a variety of ways. I argue that taking the moral status of animals seriously—even (...)
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  34. Animal Welfare and Animal Pain: Can Pain Sometimes be Worse for Them than for Us?Sahar Akhtar - 2011 - In The Oxford Handbook on Ethics and Animals.
  35.  50
    Does Beast Suffering Count for Kant: A Contextual Examination of § 17 in The Doctrine of Virtue.Heike Baranzke - 2004 - Essays in Philosophy 5 (2):4.
    Ever since Schopenhauer ́s accusation, it has been disputed whether Kant ́s few remarks concerning the ethical human-animal-relationship in the Lectures and in the Doctrine of Virtue fail to support ethical arguments on behalf of animals. One critique that plays a central role is whether Kant would have forbidden cruelty to brutes for educational purposes. In addition to these old objections, Kant ́s ethics is charged to be speciesistic by animal ethicists and animal rights philosophers at present.The (...)
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  36. Compensation and Limits on Harm in Animal Research.Jake Earl - 2022 - Kennedy Institute of Ethics Journal 32 (3):313-327.
    Although researchers generally take great care to ensure that human subjects do not suffer very serious harms from their involvement in research, the situation is different for nonhuman animal subjects. Significant progress has been made in reducing unnecessary animal suffering in research, yet researchers still inflict severe pain and distress on tens of thousands of animals every year for scientific purposes. Some bioethicists, scientists, and animal welfare advocates argue for placing an upper limit on the suffering (...)
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  37.  85
    Plato's Anti-Hedonism and the "Protagoras".J. Clerk Shaw - 2015 - Cambridge, UK: Cambridge University Press.
    This book takes on two main tasks. The first is to argue that anti-hedonism lies at the center of Plato's critical project in both ethics and politics. Plato sees pleasure and pain as our sole sources of empirical evidence about good and bad. But as sources of evidence they are highly fallible; contrast effects with pain intensify certain pleasures, including most pleasures related to the body and social standing. This leads us to believe that the causes of such (...)
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  38. Ethics and the new animal liberation movement by in Peter Singer (ed), in defense of animals new York: Basil Blackwell, 1985, pp. 1-10. [REVIEW]Peter Singer - manuscript
    Acrobat version This book In Defense of Animals ] provides a platform for the new animal liberation movement. A diverse group of people share this platform: university philosophers, a zoologist, a lawyer, militant activists who are ready to break the law to further their cause, and respected political lobbyists who are entirely at home in parliamentary offices. Their common ground is that they are all, in their very different ways, taking part in the struggle for animal liberation. (...)
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  39.  52
    Taking symbols for granted? Is the discontinuity between human and nonhuman minds the product of external symbol systems?Gary Lupyan - 2008 - Behavioral and Brain Sciences 31 (2):140-141.
    The target article provides a convincing argument that nonhuman animals cannot process role-governed rules, relational schemas, and so on, in a human-like fashion. However, actual human performance is often more similar to that of nonhuman animals than Penn et al. admit. The kind of rule-governed performance the authors take for granted may rely to a substantial degree on language on external symbol systems such as those provided by language and culture.
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  40.  79
    Which Animals Matter?Henry Shevlin - 2020 - Philosophical Topics 48 (1):177-200.
    Most people will grant that we bear special moral obligations toward at least some nonhuman animals that we do not bear toward inanimate objects like stones, mountains, or works of art. These moral obligations are plausibly grounded in the fact that many if not all nonhuman animals share important psychological states and capacities with us, such as consciousness, suffering, and goal-directed behavior. But which of these states and capacities are really critical for a creature’s possessing moral status, and how can (...)
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  41.  19
    The science of animal welfare: understanding what animals want.Marian Stamp Dawkins - 2021 - New York, NY: Oxford University Press.
    What is animal welfare? Why has it proved so difficult to find a definition that everyone can agree on? This concise and accessible guide is for anyone who is interested in animals and who has wondered how we can assess their welfare scientifically. It defines animal welfare as 'health and animals having what they want', a definition that can be easily understood by scientists and non-scientists alike, expresses in simple words what underlies many existing definitions, and shows what (...)
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  42.  25
    The Moral Status of Invasive Animal Research.Bernard E. Rollin - 2012 - Hastings Center Report 42 (s1):4-6.
    Historically, society has not had a robust, institutionalized ethic for how animals should be treated. Before the Animal Welfare Act, the only laws constraining animal use in society were the anticruelty laws forbidding sadistic, deviant, purposeless, deliberate, unnecessary infliction of pain and suffering on animals, or outrageous neglect. These laws, both by statute and by judicial interpretation, did not apply to socially accepted animal uses such as research or agriculture. Because the overwhelming use of animals (...)
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  43. Objects as Temporary Autonomous Zones.Tim Morton - 2011 - Continent 1 (3):149-155.
    continent. 1.3 (2011): 149-155. The world is teeming. Anything can happen. John Cage, “Silence” 1 Autonomy means that although something is part of something else, or related to it in some way, it has its own “law” or “tendency” (Greek, nomos ). In their book on life sciences, Medawar and Medawar state, “Organs and tissues…are composed of cells which…have a high measure of autonomy.”2 Autonomy also has ethical and political valences. De Grazia writes, “In Kant's enormously influential moral philosophy, autonomy (...)
     
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  44.  25
    Dominion: the power of man, the suffering of animals, and the call to mercy.Matthew Scully (ed.) - 2002 - New York, N.Y.: St. Martin's Press.
    "And God said, Let us make man in our image, after our likeness and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth." --Genesis 1:24-26 In this crucial passage from the Old Testament, God grants mankind power over animals. But with this privilege comes the grave responsibility to respect life, to treat animals with (...)
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  45.  65
    A Virtue of Precaution Regarding the Moral Status of Animals with Uncertain Sentience.Simon Knutsson & Christian Munthe - 2017 - Journal of Agricultural and Environmental Ethics 30 (2):213-224.
    We address the moral importance of fish, invertebrates such as crustaceans, snails and insects, and other animals about which there is qualified scientific uncertainty about their sentience. We argue that, on a sentientist basis, one can at least say that how such animals fare make ethically significant claims on our character. It is a requirement of a morally decent (or virtuous) person that she at least pays attention to and is cautious regarding the possibly morally relevant aspects of such animals. (...)
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  46.  51
    Beyond Sentience: Legally Recognizing Animals’ Sociability and Agency.Michaël Lessard - 2024 - Journal of Animal Ethics 14 (1):89-109.
    The recognition of animal sentience in law has created high expectations but has not yet lived up to them. In some jurisdictions, the recognition of animal sentience has formed the basis of new legal obligations imposed on humans to protect animal interests. So far, however, its potential has been limited because legal officials have interpreted sentience narrowly, as mainly referring to pain. This article proposes identifying other animal characteristics to better serve animal interests, namely (...)
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  47.  78
    Peter Singer's challenge.Eugene Goodheart - 2006 - Philosophy and Literature 30 (1):238-247.
    In lieu of an abstract, here is a brief excerpt of the content:Peter Singer’s ChallengeEugene GoodheartThe politicizing of the Terri Shiavo case has made it difficult to think clearly and judiciously (as distinguished from judicially) about what it means to decide to end the life of a terminally ill or disabled person. Can we take seriously the rhetoric of the sanctity of human life from the mouths of exponents of the death penalty? And yet there are those who consistently and (...)
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  48.  52
    The Anti-Inflammatory Basis of Equality.Grant J. Rozeboom - 2018 - Oxford Studies in Normative Ethics 8:149-169.
    We are moral equals, but in virtue of what? The most plausible answers to this question have pointed to our higher agential capacities, but we vary in the degrees to which we possess those capacities. How could they ground our equal moral standing, then? This chapter argues that they do so only indirectly. Our moral equality is most directly grounded in a social practice of equality, a practice that serves the purpose of mitigating our tendencies toward control and domination that (...)
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  49.  26
    The Fourth Spartacus.Grant Farred - 2018 - Philosophy Today 62 (4):1115-1137.
    “The Fourth Spartacus” uses Alain Badiou’s work, especially Logics of Worlds, to critique the 1976 Soweto student rebellion. Soweto 1976 is one of the key events in black South African anti-apartheid history. Taking its cue from the figure of Spartacus, a figure that assumes many iterations in political history, this essay argues for a fidelity to the event of Soweto 1976: the recognition that Soweto 1976 must be understood as a radical moment that is not continuous with the preceding (...)
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  50.  69
    Cruelty, Sadism, and the Joy of Inflicting Pain for its Own Sake.Daniel Statman - 2022 - Journal of Philosophical Research 47:23-42.
    The paper offers a theory of cruelty that includes the following claims: First, cruelty is best understood as a disposition to take delight in the very infliction of suffering on others. Thus understood, cruelty is the same phenomenon as that studied and operationalized by psychologists in the last decade or so under the heading of everyday sadism. Second, for people to be cruel, they need not have proper understanding of the moral standing of their victims. Third, ascriptions of cruelty do (...)
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