By Daniel A. Dombrowski
Charles Hartshorne is without doubt one of the greatest metaphysicians and philosophers of faith within the 20th century. He has written broadly on animals, either as a thinker of nature and as knowledgeable on fowl music. because the ebook of artistic Synthesis and Philosophic strategy in 1970, he has committed loads of consciousness to animals. one of the major matters he advances is that the connection among people and animals is helping us to raised comprehend our courting with God.
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Extra resources for Hartshorne and the Metaphysics of Animal Rights
That is, they admit the dominant anthropocentrism of their religious tradition, but suggest that such a stance was not necessary within the tradition and actually falls short of the tradition's best thoughts on animals. Both (along with Jurgen Moltmann) would agree with Berman that the notion of a sabbath rest should include serious reflection on how to avoid the seemingly endless exploitation of animals and the rest of nature. 34 Ascribing absolute value to human beings or ascribing hardly any value to animals are flip sides of the same heresy.
I. Title. II. Series. " (1971)CSCreative Synthesis and Philosophic Method (1970/1983)DRThe Divine Relativity (1948)DW"In Defense of Wordsworth's View of Nature" (1980)EAExistence and Actuality (1984)EC"The Ethics of Contributionism" (1981)ER"The Environmental Results of Technology" (1974)FH"Foundations for a Humane Ethics: What Human Beings Have in Common with Other Higher Animals" (1978)GN"God and Nature" (1979)IOInsights and Oversights of Great Thinkers (1983)IS"The Individual Is a Society" (1978)MNMind in Nature (1978)MR"Mysticism and Rationalistic Metaphysics" (1976)MVMan's Vision of God (1941)NTA Natural Theology for Our Time (1967)OOOmnipotence and Other Theological Mistakes (1984)PSPhilosophers Speak of God (1953)RPReality as Social Process (1953)RS"The Rights of the Subhuman World" (1979)WMWisdom As Moderation (1987)WPWhitehead's Philosophy (1972)WVWhitehead's View of Reality (1981) Page 1 Introduction In an earlier book, The Philosophy of Vegetarianism, I tried to provide what I saw as some much-needed historical depth to recent debates on animal rights and environmental ethics.
Does not in fact refer to all human beings. These "marginal cases" include infants, the mentally feeble, and the like. If we "lower" our standard to that of sentiency (for example, the ability to experience pain) so as to protect these people, we must also protect many animals, including those that we eat. Or as Tom Regan puts it, if an animal has characteristics a, b, c ... n, but lacks autonomy (or reason, and so on), and if a human being has characteristics a, b, c ... ) then we have just as much reason to believe that the animal has rights as the human.