By Gregory R. Smulewicz-Zucker, Drucilla Cornell, Julian H. Franklin, Heather M. Kendrick, Eduardo Mendieta, Andrew Linzey, Paola Cavalieri, Rod Preece, Ted Benton, Michael J. Thompson, Michael Allen Fox, Lori Gruen, Ralph R. Acampora, Bernard Rollin, Peter
Strangers to Nature challenges a analyzing public that has grown complacent with the normal framework of the animal ethics debate. Human impact on, and the keep watch over of, the flora and fauna has larger outcomes than ever, making the human impression at the lives of animals extra obvious. we won't adequately interrogate our behavior on the earth with no deeper figuring out of the way our activities have an effect on animals. it is necessary that the human-animal dating turn into extra valuable to moral inquiry. This quantity brings jointly some of the major students who paintings to redefine and extend the discourse on animal ethics. The participants learn the unconventional advancements that vary how we predict in regards to the prestige of non-human animals in our society and our ethical responsibilities. Strangers to Nature will have interaction either students and lay-people by way of revealing the breadth of theorizing approximately present human/non-human animal relationships.
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Additional resources for Strangers to Nature: Animal Lives and Human Ethics
If a man shoots his dog because the animal is no longer capable of service, he does not fail in his duty to the dog, for the dog cannot judge, but his act is inhuman and damages in himself that humanity which it is his duty to show toward mankind. 7 This idea of indirect duty is old. It is clearly stated in St. 9 Nevertheless, it cannot be sustained. If inflicting pain and death on animals, without legitimating cause, is not cruel per se, why should it harden us toward humans? And if it does in fact harden us toward humans, it must be because we have become insensitive to the wrong of harming of animals.
Since plants do not have a central nervous system, there is a sense in which they do not feel pain. But those who are earnest in contesting this view, or whose moral principles include respect for life as such, will adopt a fruitarian lifestyle in whole or part. Strict fruitarians will not eat a living plant. They will wait until the fruit of a plant has ripened and dropped before consuming it. It is, indeed, an ascetic style of life, and when I encounter wiseacre objectors to animal rights who ask why rights should not extend to plants as well, I have a ready answer.
Nevertheless, there is one important difference in the goal of FH which is of capital importance in showing its relevance to our treatment of animals. FH is an obligation to promote the happiness of others. It has nothing to do with advancing their moral perfection except in so far as I am not bound to help another to achieve some illegitimate purpose. In the second part of The Metaphysics of Morals, which is his short treatise on virtue, Kant makes this point explicit. ” he begins discussion with a summary answer, “They are one’s own perfection and the happiness of others” (MV, 150).