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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 ...
He argues that this does not apply to plants, and that even if plants did have rights, abstaining from eating meat would still be moral due to the use of plants to rear animals. [2] According to philosopher Michael Marder, the idea that plants should have rights derives from "plant subjectivity", which is distinct from human personhood. [3]
He argued that non-human animals can reason, sense, and feel just as human beings do. [9] Theophrastus did not prevail, and it was Aristotle's position—that human and non-human animals exist in different moral realms because one is rational and the other not—that persisted largely unchallenged in the West for nearly two thousand years.
Human Rights Day commemorates the adoption of the Universal Declaration of Human Rights. In a recent column in the Los Angeles Times, philosopher Martha Nussbaum maintains that animals “should ...
Animal ethics is a branch of ethics which examines human-animal relationships, the moral consideration of animals and how nonhuman animals ought to be treated. The subject matter includes animal rights, animal welfare, animal law, speciesism, animal cognition, wildlife conservation, wild animal suffering, [1] the moral status of nonhuman animals, the concept of nonhuman personhood, human ...
The term can be used interchangeably with humanocentrism, and some refer to the concept as human supremacy or human exceptionalism. From an anthropocentric perspective, humankind is seen as separate from nature and superior to it, and other entities (animals, plants, minerals, etc.) are viewed as resources for humans to use. [2]
Similarly, Peter Singer argues that non-human animals deserve the same equality of consideration that we extend to human beings. [10] His argument is roughly as follows: Membership in the species Homo sapiens is the only criterion of moral importance that includes all humans and excludes all non-humans.
The human population exploits and depends on many animal and plant species for food, mainly through agriculture, but also by exploiting wild populations, notably of marine fish. [ 10 ] [ 11 ] [ 12 ] Livestock animals are raised for meat across the world; they include (2011) around 1.4 billion cattle , 1.2 billion sheep and 1 billion domestic pigs .