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While the Latin term itself originates in scholasticism, it reflects the Aristotelian view of man as a creature distinguished by a rational principle.In the Nicomachean Ethics I.13, Aristotle states that the human being has a rational principle (Greek: λόγον ἔχον), on top of the nutritive life shared with plants, and the instinctual life shared with other animals, i. e., the ability ...
Animal symbolicum ("symbol-making" or "symbolizing animal") is a definition for humans proposed by the German neo-Kantian philosopher Ernst Cassirer. The tradition since Aristotle has defined a human being as animal rationale (a rational animal ).
His arguments for abstaining from eating animals are informed by the goal of being free from the sensible realm and the body [10] by living a life as close as possible to the intelligible realm. [8] By Porphyry's logic, the consumption of animals is an unnecessary luxury and a gratification of the body and therefore, of the irrational aspect of ...
Nevertheless, he denied animals rationality and moral equality. "Plants are created for the sake of animals," he wrote, "and animals for the sake of men." [8] Aristotle argued that humans were the "masters" in his created hierarchical structure based upon their rational powers. [7]
Animal consciousness, or animal awareness, is the quality or state of self-awareness within an animal, or of being aware of an external object or something within itself. [ 2 ] [ 3 ] In humans, consciousness has been defined as: sentience , awareness , subjectivity , qualia , the ability to experience or to feel , wakefulness , having a sense ...
The meaning of the terms "rational" and "irrational" in academic discourse often differs from how they are used in everyday language. Examples of behaviors considered irrational in ordinary discourse are giving into temptations , going out late even though one has to get up early in the morning, smoking despite being aware of the health risks ...
Animal rights is the philosophy according to which many or all sentient animals have moral worth independent of their utility to humans, and that their most basic interests—such as avoiding suffering—should be afforded the same consideration as similar interests of human beings. [2]
A related counterargument from Roderick Long is that a being can obtain moral agency by developing a rational capacity, and from there on has full moral agency even if this capacity is lost or diminished: That is why a cow has no rights, though a human being reduced to the mental level of a cow does have them.