In the article, “Of Primates and Personhood: Will According Rights and “Dignity” to Nonhuman Organisms Halt Research?”, author Ed Yong demonstrates the process of attempting rights for nonhuman creatures. He begins to create his claim by mentioning the Great Ape Project, and how much they have struggled so much with establishing rights for certain creatures that they just began to focus only on apes. Yong continues with the notions of others having a great dislike towards ape rights but makes a point by mentioning they are the most similar animals to us than any other. It seems that the US is the one to blame for stopping the rights but many continue to argue that they know how to protect each one and another, just as humans. His purpose is
A Primate’s Memoir, written by Robert Sapolsky, documents the author’s time in Kenya while he studied the various behaviors of a troop of baboons. One of the key aspects of the book was the social rank that developed within the troop. Female baboons have a social hierarchy that is fairly cut and dry. The eldest baboons in the troop are considered the higher-ranking females, and as the baboons get younger, so to follows the string of dominance. The ranking for males was essentially from the strongest baboons to the weakest baboons. The baboon at the top of the social hierarchy was considered the alpha male. This social rank has huge implications for the troop in regards to which baboons mated with each other. If another baboon wanted to become the alpha male, then he would have to challenge the current alpha male to a fight, and win. The baboon’s distinct personality mixed with their instincts are the primary factors for where one lands on the social hierarchy. Another key aspect of the book was the strategies that took place when the baboons wanted to mate with another baboon. Similar to humans, the baboon males tried to impress the female baboons in a way that would make them want to mate. The rank of the male is considered to be one of the greatest factors contributing to what mate they end up with, because there is nothing more impressive than becoming a high-ranking baboon. Also, there were instances of lower-ranking baboons strategizing and forming teams with other baboons to become a higher ranking baboon for the mating possibilities. The baboons in the group are considered a patch-work of different troops, as it is common for one baboon to move to different groups frequently.
Loeb, Jerod M. “Human vs. Animal Rights: In Defense of Animal Research.” Taking Sides: Science, Technology, and Society. Gilford: Dushkin Publishing Group, 2011
The mother-infant bond is the familiarity and attachment a mother forms with her offspring. These helpless babies are reliant on their mother’s nurture for survival. This dependence reaches farther than a physiological need. Infants rely on their mothers for a wide variety of demands. The mother-infant bond is critical to maximizing the fitness of each individual, as well as the growth of the species.
Freedom is important in the life of chimpanzees to sustain a sane and healthy lifestyle. Being born and raised in the wild is where chimpanzees should remain. Far away from cruel research and taunted to preform in unnatural manners. As Jane Goodall explains, “. . .there is really no justification for forcing these amazing creatures to suffer for our amusement or gain.” Once a rescued chimpanzee is returned to their natural habitat, the glow seen in their presence is unreal. Stopping the industry that uses chimpanzees as entertainment and testing is truly a dire issue and more publicity about their conditions should be broadcasted.
Both in and out of philosophical circle, animals have traditionally been seen as significantly different from, and inferior to, humans because they lacked a certain intangible quality – reason, moral agency, or consciousness – that made them moral agents. Recently however, society has patently begun to move beyond this strong anthropocentric notion and has begun to reach for a more adequate set of moral categories for guiding, assessing and constraining our treatment of other animals. As a growing proportion of the populations in western countries adopts the general position of animal liberation, more and more philosophers are beginning to agree that sentient creatures are of a direct moral concern to humans, though the degree of this concern is still subject to much disagreement. The political, cultural and philosophical animal liberation movement demands for a fundamental transformation of humans’ present relations to all sentient animals. They reject the idea that animals are merely human resources, and instead claim that they have value and worth in themselves. Animals are used, among other things, in basic biomedical research whose purpose is to increase knowledge about the basic processes of human anatomy. The fundamental wrong with this type of research is that it allows humans to see animals as here for them, to be surgically manipulated and exploited for money. The use of animals as subjects in biomedical research brings forth two main underlying ethical issues: firstly, the imposition of avoidable suffering on creatures capable of both sensation and consciousness, and secondly the uncertainty pertaining to the notion of animal rights.
Thesis Statement: Despite the rampant protests of animal welfare organizations on encaging primates in zoos since primates typically show abnormal behavior, zoos in the National Capital Region claim that human interaction and enrichment programs help alleviate the stress and trauma primates experience.
An article written by an animal researcher and psychology professor discusses the lack of ethical treatment towards primates in research labs. The author of Second Thoughts of an Animal Researcher, John P. Gluck, justified the unethical treatment of primates by believing that scientific advancements are superior to the harm the primates experienced. One day a student of his presented a dissertation about a female rhesus monkey who unexpectedly passed away. The dissertation caused Gluck to feel that the animals he caused much harm to were more than objects used to create data. Although he tried to continually justify his actions, he eventually felt guilty and decided that the primates deserve to be handled ethically. Throughout the article,
There has been an age long debate to whether or not primates have culture. This is based on the idea that primates may have certain behaviors that our taught rather than already being programmed in their minds biologically. Some would argue that a certain action that a primate does wouldn’t necessarily be something that primate was born knowing; but others would argue that it was something that was something they knew in their subconscious mind. Notable arguments that would be in favor of culture in primates would include their use of tools, how a primate eats, and how they interact; arguments against the theory of culture in primates would proclaim that a primate’s habits are determined biologically and not affected by outside sources.
Do non-human primates have communication, language, both, or neither? By definition, communication is the imparting or interchange of thoughts, opinions, or information (Snowdon). Communication is very closely related to social behavior since they are both referring to the ways animals interact with each other (Quiatt and Reynolds 1993). Conversely, language is defined as a system of communication using sounds or gestures that are put together in meaningful ways according to a set of rules (Haviland et al. 2010). Non-human primates and human primates are similar in many ways, and communication is no exception. They both have various types of communication senses and styles. Human primate communication senses consist of sight, smell, taste, hearing, and touch. Non-human primates mainly understand the world through sight, but smell, taste, and hearing are important as well (Quiatt and Reynolds 1993). Human primates are capable of speaking a language, while non-human primates use different vocal calls to communicate. In essence, the difference is simple, human primates have language while non-human primates do not. Even though non-human primates do not have language, they do have communication.
It has been believed that culture is unique to humans and no other groups of animals have culture, but recent evidence refutes this ideology. Before getting into the meat of the argument, it is important to first address the issues regarding the ambiguity of the term, “culture.” What is culture? Many scientists may argue that culture is the way of life for a group of individuals, this definition includes the values, beliefs and traditions of the group (Sapolsky, 2006). Other scientists may argue that culture is the transmission of habits and information by social means (Sapolsky, 2006). Despite the different specifics of what culture is, almost all scientists would agree that culture is transmitted socially through social learning that promotes the transfer of information between members in a group (Boesch and Tomasello, 1998). Based on these notions of culture, it can be justifiably stated that primates have culture. Primates exhibit food preparation techniques, use of tools, communication skills, and most importantly, behaviors of social learning. An exemplar of primates’ capabilities for culture is Koko, the lowland gorilla. Koko, in captivity, was able to learn American sign language, demonstrate self-awareness and the ability to deceive.
Viewing and observing primates at the zoo and using them as a research subject is crucial to help with the understanding of how humans came to be. Since humans and primates are onwards of 95% genetically similar (Why are Humans Primates), observing them is a great tool to better understand humans and the relationship we share with primates. Though some research done on primates has questioned the morality of such a thing, by not observing our closest ancestors, we would not have many of the answers about humans that we have today. Non-human primates can teach us many things about ourselves, from evolution,to behavioral and social characteristics.
As an advocate of animal rights, Tom Regan presents us with the idea that animals deserve to be treated with equal respect to humans. Commonly, we view our household pets and select exotic animals in different regard as oppose to the animals we perceive as merely a food source which, is a notion that animal rights activists
How could something so intangible, actually be something that exists? Much of religion is based purely on blind faith. There are certain things at the person must automatically accept in order to believe in God. The person would never receive proof for his existence. A good example for ex-istence would be the president of the United States. A person knows the president is real, be-cause they have seen the presidential candidates appear on TV and give speeches. They have also most likely gone to the polls and cast their vote for president. People do not waste their time wondering if the President is a real person, and only a hoax conjured up by the media. When per-son goes to church, God does not stand up front and address the congregation.
In his lecture, primatologist Robert Sapolsky explains the uniqueness of humans as well as our similarities to other primates. In doing so, he broke it down into six points of interest: aggression, theory of mind, the golden rule, empathy, pleasure in anticipation and gratification postponement, and lastly, culture. Professor Sapolsky approaches each point with interesting fact-based examples thus allowing me to gain insight on humans and other primates. Sapolsky’s knowledge of primates along with his scientific background allows him to make a clear argument that one cannot simply ignore.
...nd integrity (Whiting 3). This case has had chimps moved to safe sanctuaries. Many places have made Killer Whale shows illegal (“Killer” 3). Even India has legally recognized non-human persons and given them basic bodily rights. To experience animals and wildlife without supporting zoos one can visit sanctuaries, go hiking, and watch documentaries (Lin 1). The overall view on animals have changed. People who don’t believe humans have any duty to animals, know that they do not deserve to be mistreated (Whiting 6).