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Wild animals can experience injury from a variety of causes such as predation; intraspecific competition; accidents, which can cause fractures, crushing injuries, eye injuries and wing tears; self-amputation; molting, a common source of injury for arthropods; extreme weather conditions, such as storms, extreme heat or cold weather; and natural disasters.
Johannsen starts by examining the question of what is good about nature. He puts forward a number of arguments for why wild animals generally do not live good lives, such as the dominance of reproductive strategies which mean that large numbers of offspring are born, of which the great majority experience suffering and die before reaching adulthood.
According to the concept, there are organisms that have some subjective experience, which include self-awareness, rationality as well as the capacity to experience pain and suffering. [ 14 ] There are sources that consider sentientism as a modification of traditional ethic, which holds that moral concern must be extended to sentient animals.
The book explores wild animal suffering as a moral issue and argues that there is a moral obligation to intervene in nature to alleviate this. It begins by establishing two main assumptions: suffering is bad, and if we can prevent or reduce suffering without causing greater harm and without jeopardizing other important values, we have an ethical obligation to do so.
The African buffalo is one of the animals most well-known for using a voting tactic to make travel decisions. African buffalo herds actually use a form of voting when trying to decide which ...
The sentience of crickets is uncertain, but the number of animals per meal is particularly high. [8] Jonathan Birch, in answer to the question surrounding animal sentience, advocates for a practical framework based on the precautionary principle, arguing that the framework aligns well with conventional practices in animal welfare science. [9]
Lewis Gompertz, an early animal rights advocate, and one of the first contemporary authors to address the problem of wild animal suffering, in the fifth chapter of his 1824 book Moral Inquiries on the Situation of Man and of Brutes, engaged in a dialogue, in which he asserted that animals devouring each other can be judged as wrong by the rules ...
English writer and animal rights advocate Henry S. Salt, in his 1892 book Animals' Rights, argued that for humans to do justice to other animals, they must look beyond the conception of a "great gulf" between them, claiming instead that we should recognize the "common bond of humanity that unites all living beings in one universal brotherhood".