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The case for animal rights brief summary
Harm of animal testing
Disadvantages of animal experimentations
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Duties towards Marine Animals Marine animals such as dolphins and belugas are used for entertainment and experimental studies. This remains a major problem because keeping marine animals in confinement for human purposes is a violation of animal rights to live freely from human use, regardless the type of treatment that the marine animals are receiving. In this paper, I will argue that we ought to reject Immanuel Kant’s notion of treating marine animals such as whales or belugas as a means to human ends due to their lack of rational capacity because Kant fails to properly account for marginal cases including infants who also lack the rational capacity, but they are treated as an ‘end’ in themselves. Immanuel Kant would support the …show more content…
This conveys that we as humans will discriminate against animals by excluding them from the moral community since they aren’t humans, which is also defined as speciesism that claims species membership, such as homo sapiens “justifies greater or different moral status” (Warriner, 20). Nonetheless, even if humans like infants and the mentally disabled are excluded from the moral community because they lack rational autonomy, then humans can treat those particular individuals however they want, similar to animals. Kant argues that humans shouldn’t be used as a means in any circumstances, despite their lack of rational autonomy so we cannot treat humans, however, we want, but all humans should be treated as ends (Warriner, 25). Hence, marine animals like whales and belugas ought to be included in the moral community in order to address the problem of marginal cases so we do have specific duties towards marine animals as rational beings and cannot use them as a means to our
The experiments on the caged animals are unproductive because when the animals are caged, their natural habits and behavior changes (Jones, 1991). Most of the Australians like to see creatures roaming and playing in their natural habitat. The same thing goes for the international visitors. They do not come to Australia to see captive animals, rather they want to see the real natural beauty and diversity of Australia in the wild environment. If the marine parks are not closed, then Australia will lose its tourist attraction. Moreover, these marine parks capture several important animals like dolphins and make them detached from their natural and normal habitat. They are kept in such an atmosphere that is not at all acceptable at any cost. If a human being loses his house, his relatives, and his society then he becomes destroyed. The same thing goes for these animals. Therefore, this is a clear violation of ethical norms. These marine parks offer only a handful of benefits, and a long list of disadvantages that can affect every part of the society, economy, ethics and environment. Thus, Daly's claim seems to be relevant and
The most effective piece of this documentary, however, was neither the structure of the film nor the specific questions that one is forced to answer regarding the ethical treatment of these killer whales, but the overall questions of whether or not these corporations should be allowed to continue their cycle of abuse toward the animals and whether or not we, as patrons, should encourage their behavior by giving them a monetary profit every day, every month, and every year. Ignorance is forgivable, but with the knowledge given in this documentary: the final two questions raised should be able to answer themselves.
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.
Bottlenose dolphins became part of a United States Navy program in 1959 for the purpose of conducting scientific research into their sonar and hydrodynamics in hopes of getting design ideas for submarines, ship hulls and weapons. It was discovered dolphins hear and navigate in the water by using their natural sonar, which happened to be more precise than most fabricated sonar systems. In the mid-sixties, Navy dolphins were used as mail carriers to underwater laboratories in their home of San Diego, California.
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.
Categorical imperative is Kant's expression for the ethical law. It should give an approach to us to assess good actions and to make moral judgments. It is not summon to perform particular activities. It is basically a formal method by which to assess any activity about which may be ethically applicable. Kant along these lines utilized this to infer that ethical obligation is a commitment tying of every ethical operator without a special case. He accordingly highlight the plans for the ethical laws which are the three unique methods for saying what it is, and these include: dependably act in a manner that you could will that the adage of your demonstration turn into a general law, dependably act in a manner that you treat mankind, whether in
Kant assumes all non-human animals are heteronomous (the opposite of autonomous) meaning their wills are governed by an outside source other than themselves, such as nature, through their instincts and impulses. Hume’s take on nonhuman animals’ wills is slightly different than that of Kant’s, in that though they do not have moral sentiments like humans, they do have sympathy, one of the essential foundations of morality. David Hume’s approach to moral ethics differs from Kant’s in many ways, since Hume’s approach is more in the category of empirical or experimental. This major difference comes heavily from the fact that Hume’s ethics are only a part of his much larger endeavor of explaining all aspects of human nature.... ...
For this essay, I chose to look at Immanuel Kant’s and John Stuart Mill’s views on the human treatment of non-human animals, specifically in the case of animal testing. I will look at Kant’s and Mill’s views separately, then the issue of the testing of animals, and finally, the philosophers’ views on the issue. I believe that both philosophers would come to the same conclusion, that animal testing is unethical in most cases.
Immanuel Kant was German philosopher who was an influential figure in modern philosophy since he was one of the first to analyze the process of thinking. Kant was not only just a prominent figure in philosophy, but contributed greatly in metaphysics, epistemology, and aesthetics. Some of his major works were the Critique of Pure Reason, Prolegomena to Any Future Metaphysics, Critique of Practical Reason, and Critique of Judgement. His form of ethics or philosophy is known as Kantian Ethics which are mostly based off of deontology, which is the ethical position that judges an action based on its morality and not the consequence. Like any philosophy on ethics, there are pros and cons to it and we will analyze them. I personally believe that
Is a dolphin a person? Most people would automatically dismiss the question, but in reality, this question can be discussed on a very complex level revealing that the definition of a person is not so black and white. Mary Midgley sets the stage to her narrative by telling the story of a specific court case that she uses as a reference on many occasions. In May of 1977, two men set free two dolphins who were used by the University of Hawaii’s Institute of Marine Biology for experimentation. Kenneth Le Vasseur, one of the men who was standing trial, told how these dolphins were suffering through unfair conditions such as diminishing food rations, isolation from other dolphins, and loss of toys. Based on this information, Le Vasseur and his counsel tried to use the “choice of evils defense” which states that an act, which would typically be considered unacceptable, would be allowed if it would lead to an avoidance of a greater evil or crime against “another”. This defense was rejected on the grounds that the judge declared that a dolphin was not considered to be “another” and instead it should be considered property. Today in our society, it is a common perception that a person or “another” indicates that you must be a human being. Midgley investigates this perception as well as the question of how do we classify what is and what is not a person as well as the moral implications that comes with the title.
To ascribe an entity with moral status ― whether an adult human, infant, foetus, or non-human animal ― is to declare that its treatment by other moral agents is mo...
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.
Kant's Categorical Imperative Deontology is the ethical view that some actions are morally forbidden or permitted, regardless of consequences. One of the most influential deontological philosophers in history is Immanuel Kant, who developed the idea of the Categorical Imperative. Kant believed that the only thing of intrinsic moral worth is good will. Kant says in his work Morality and Rationality “ The good will is not good because of what it affects or accomplishes or because of it’s adequacy to achieve some proposed end; it is good only because of it’s willingness, i.e., it is good of itself”.
However, it is the purpose of this essay to convince the reader otherwise. The question at hand is: do animals deserve rights? It must certainly be true. Humans deserve rights and this claim is made on numerous appeals. Of one of the pertinent pleas is made on the claim that humans can feel emotions. More importantly, that humans are capable of suffering, and that to inflict such pain is unethical. Those who observe the tortures of the Nazi Concentration Camp are instilled with a humane creed held for all humans. But if there is no significant gulf between humans, that is to say there is no gulf based on skin color, creed, or gender that will make one human more or less valuable than any other, then by what right can a gulf be drawn out between humans and our fellow creatures? The suffering of humans is why we sympathize with each other. Since animals suffer, they deserve our sympathy.
Animals are used for people 's entertainment or own benefits, but the question is what benefits do they get? Do they even get any? This paper tells about the things animals go through to help or just entertain us in life. For example the tiny cramped places animals are forced into. If the animals don 't perform well in zoos or circuses a lot of times they simple won 't feed them. The owners beating them for nothing. Lastly experiments on them and they can not even defend themselves. Animals should not be used for human benefit. Using animals for any kind of entertainment or experiment can be considered against the law especially if they are put in poor conditions and harmed. Animals have rights that should be taken seriously. Animals also have