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The vast majority of animals have no legally recognised rights. [12] Critics of animal rights argue that nonhuman animals are unable to enter into a social contract, and thus cannot have rights, a view summarised by the philosopher Roger Scruton, who writes that only humans have duties, and therefore only humans have rights. [13]
Daniel Dombrowski writes that the argument can be traced to Porphyry's third-century treatise On Abstinence from Eating Animals. [7] Danish philosopher Laurids Smith who was familiar with the arguments of Wilhelm Dietler argued against the idea that animals cannot possess rights because they cannot understand the ideas of right and duty.
The Case for Animal Rights is a 1983 book by the American philosopher Tom Regan, in which the author argues that at least some kinds of non-human animals have moral rights because they are the "subjects-of-a-life", and that these rights adhere to them whether or not they are recognized. [1]
The Bronx Zoo case went to the New York Supreme Court, which held that nonhuman animals do not have habeus corpus rights. Animal cruelty laws currently exist. It would be useful to improve those ...
Former Rowan University philosophy professor Ioan-Radu Motoarcă argued that animals should have voting rights in a paper he wrote for the journal Analysis. Former college professor argues animals ...
I don't hold animals superior or even equal to humans. The whole case for behaving decently to animals rests on the fact that we are the superior species. We are the species uniquely capable of imagination, rationality and moral choice – and that is precisely why we are under the obligation to recognise and respect the rights of animals. [2]
Do Animals Have Rights? is a 2005 non-fiction book on animal rights by British philosopher Alison Hills from the University of Bristol. The book explores the ethics of factory farming , animal experimentation and other issues involving animals from a philosophical analysis.
Advocates of animal rights believe that many or all sentient animals have moral worth that is independent of their utility for humans, and that their most basic interests—such as in avoiding suffering—should be afforded the same consideration as similar interests of human beings.