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  1. Self Deception and Happiness.Talya D. Osseily - manuscript
    The argument in this essay will be divided into two parts: utilitarian and virtue ethics, where each party will agree or disagree with the idea that self-deception leads to happiness, taking climate change and meat production as examples to support their claims.
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  2. What We Owe Other Animals.Bob Fischer & Anja Jauernig - forthcoming - Routledge.
  3. Review of David E. Cooper, "Animals and Misanthropy" (Routledge, 2018). [REVIEW]Ian James Kidd - forthcoming - Philosophy.
    A review of David E. Cooper's book, "Animals and Misanthropy", which argues that reflection on awful treatment of animals justifies a negative critical judgment on human life and culture.
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  4. Animal Ethics.Cheryl Abbate - 2022 - In Routledge Handbook of Animal Welfare. pp. 353-365.
    What do we owe to non-human animals? How should we respond to the many injustices they face? Answering these questions requires philosophical attention to complicated questions about moral reasoning, moral status, and ethical theory. This first part of this chapter provides an overview of what both good and bad moral reasoning look like in the context of discussions about animal ethics. The second part of this chapter provides an overview of competing approaches to moral status, including anthropocentric, rationality, and sentio-centric (...)
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  5. Prospects for an Animal-Friendly Business Ethics.Brian Berkey - 2022 - In Natalie Thomas (ed.), Animals and Business Ethics. Cham, Switzerland: pp. 67-89.
    Despite the increased attention that has been paid in recent years to the significance of animal interests within moral and political philosophy, there has been virtually no discussion of the significance of animal interests within business ethics. This is rather troubling, since a great deal of the treatment of animals that will seem especially problematic to many people occurs in the context of business, broadly construed. In this chapter, I aim to extend the growing concern that our normative theories should (...)
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  6. Extending Animal Cruelty Protections to Scientific Research.Chad Childers - 2022 - Voices in Bioethics 8.
    Photo by Sandy Millar on Unsplash INTRODUCTION On November 25, 2019, the federal law H.R. 724 – the Preventing Animal Cruelty and Torture Act prohibiting the intentional harm of “living non-human mammals, birds, reptiles, or amphibians” was signed.[1] This law was a notable step in extending protections, rights, and respect to animals. While many similar state laws existed, the passing of a federal law signaled a new shift in public tone. PACT is a declaration of growing societal sentiments that uphold (...)
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  7. Why the Court Should Free Happy.Gary Comstock, Adam Lerner & Peter Singer - 2022 - Inside Sources.
    Should the law recognize an elephant’s right to be released from solitary confinement? The New York State Court of Appeals—the highest court in the State of New York—will consider this question on May 18. At issue is an Asian elephant named Happy. But happy she is not. Every human being has a right to bodily liberty because they have strong interests that this right protects. Since Happy has the same strong interests, the Court should recognize Happy’s right to be freed (...)
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  8. Kantianism for Animals.Nico Dario Müller - 2022 - New York City, New York, USA: Palgrave Macmillan.
    This open access book revises Kant’s ethical thought in one of its most notorious respects: its exclusion of animals from moral consideration. The book gives readers in animal ethics an accessible introduction to Kant’s views on our duties to others, and his view that we have only ‘indirect’ duties regarding animals. It then investigates how one would have to depart from Kant in order to recognise that animals matter morally for their own sake. Particular attention is paid to Kant’s ‘Formula (...)
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  9. A Brief in Support of Happy’s Appeal.Peter Singer, Gary Comstock & Adam Lerner - 2022 - Nonhuman Rights Project.
    We present ethical reasons that the court should grant the Nonhuman Rights Project’s (NhRP) request for habeas corpus relief for Happy, an elephant. Happy has a basic interest in not being confined, an interest that should be legally protected just as the human interest in not being confined is legally protected. Since the decision in The Nonhuman Rights Project, Inc. v Breheny failed to weigh Happy’s interests properly, we ask this body to correct the error.
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  10. Raw Veganism: The Philosophy of the Human Diet.Carlo Alvaro - 2020 - New York, NY: Routledge.
    Human beings are getting fatter and sicker. As we question what we eat and why we eat it, this book argues that living well involves consuming a raw vegan diet. With eating healthfully and eating ethically being simpler said than done, this book argues that the best solution to health, environmental, and ethical problems concerning animals is raw veganism―the human diet. The human diet is what humans are naturally designed to eat, and that is, a raw vegan diet of fruit, (...)
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  11. Intensive Animal Agriculture and Human Health.Jonathan Anomaly - 2020 - In Bob Fischer (ed.), Routledge Handbook of Animal Ethics. New York: Routledge.
  12. A Defense of Free-Roaming Cats From a Hedonist Account of Feline Well-Being.C. E. Abbate - 2020 - Acta Analytica 35 (3):439-461.
    There is a widespread belief that for their own safety and for the protection of wildlife, cats should be permanently kept indoors. Against this view, I argue that cat guardians have a duty to provide their feline companions with outdoor access. The argument is based on a sophisticated hedonistic account of animal well-being that acknowledges that the performance of species-normal ethological behavior is especially pleasurable. Territorial behavior, which requires outdoor access, is a feline-normal ethological behavior, so when a cat is (...)
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  13. Meat Eating and Moral Responsibility: Exploring the Moral Distinctions Between Meat Eaters and Puppy Torturers.C. E. Abbate - 2020 - Utilitas 32 (4):398-415.
    In his influential article on the ethics of eating animals, Alastair Norcross argues that consumers of factory raised meat and puppy torturers are equally condemnable because both knowingly cause serious harm to sentient creatures just for trivial pleasures. Against this claim, I argue that those who buy and consume factory raised meat, even those who do so knowing that they cause harm, have a partial excuse for their wrongdoings. Meat eaters act under social duress, which causes volitional impairment, and they (...)
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  14. Animals Deserve Moral Consideration.Scott Hill - 2020 - Journal of Agricultural and Environmental Ethics 33 (2):177-185.
    Timothy Hsiao asks a good question: Why believe animals deserve moral consideration? His answer is that we should not. He considers various other answers and finds them wanting. In this paper I consider an answer Hsiao has not yet discussed: We should accept a conservative view about how to form beliefs. And such a view will instruct us to believe that animals deserve moral consideration. I think conservatives like Hsiao do best to answer his question in a way that upholds (...)
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  15. Veganism, Animal Welfare, and Causal Impotence.Samuel Kahn - 2020 - Journal of Animal Ethics 10 (2):161-176.
    Proponents of the utilitarian animal welfare argument (AWA) for veganism maintain that it is reasonable to expect that adopting a vegan diet will decrease animal suffering. In this paper I argue otherwise. I maintain that (i) there are plausible scenarios in which refraining from meat-consumption will not decrease animal suffering; (ii) the utilitarian AWA rests on a false dilemma; and (iii) there are no reasonable grounds for the expectation that adopting a vegan diet will decrease animal suffering. The paper is (...)
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  16. Viral Queerings, Amplified Vulnerabilities.Marietta Radomska - 2020 - In Jussi Koitela & Yvonne Billimor (eds.), Rehearsing Hospitalities Companion 2. Berlin: pp. 155-172.
    From Editors' Introduction: "With our invitation to turn over (re-turn) hospitality in these times Marietta Radomska’s response combines her own research within the emerging field of Queer Death Studies6 with a detailed reading of the coronavirus disease pandemic. In her essay, “Viral queerings, amplified vulnerabilities”, Marietta seeks to subvert normative and simplified understandings of our present. Following the thread that the pandemic affects some bodies more than others, Marietta highlights how “the exploitation and degradation of nature mixed with intensifying socio-economic (...)
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  17. Is Animal Suffering Really All That Matters? The Move From Suffering to Vegetarianism.Carlo Alvaro - 2019 - Journal of Agricultural and Environmental Ethics 32 (4):633-645.
    The animal liberation movement, among other goals, seeks an end to the use of animals for food. The philosophers who started the movement agree on the goal but differ in their approach: deontologists argue that rearing animals for food infringes animals’ inherent right to life. Utilitarians claim that ending the use of animals for food will result in the maximization of utility. Virtue-oriented theorists argue that using animals for food is callus, self-indulgent, and unjust, in short, it’s an unvirtuous practice. (...)
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  18. Africa and Her Animals: Philosophical and Practical Perspectives.Rainer Ebert & Anteneh Roba (eds.) - 2018 - Pretoria, South Africa: University of South Africa Press.
    Africa and Her Animals challenges the common view that animals are essentially inferior to human beings: it is both the start of a long overdue conversation and a call to action. Non‐human animals, essential to the everyday lives and well-being of Africans, impact and are affected by African societies in diverse ways. Africa and Her Animals investigates and analyses the moral, social, cultural, religious, and legal status of non‐human animals in Africa. The contributors, drawn from a wide range of countries (...)
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  19. Ethics for Fish.Eliot Michaelson & Andrew Reisner - 2018 - In Anne Barnhill, Mark Budolfson & Tyler Doggett (eds.), The Oxford Handbook of Food Ethics. New York, USA: Oxford University Press. pp. 189-208.
    In this chapter we discuss some of the central ethical issues specific to eating and harvesting fish. We survey recent research on fish intelligence and cognition and discuss possible considerations that are distinctive to questions about the ethics of eating fish as opposed to terrestrial and avian mammals. We conclude that those features that are distinctive to the harvesting and consumption of fish, including means of capture and the central role that fishing plays in many communities, do not suggest that (...)
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  20. Ethical Veganism, Virtue, and Greatness of the Soul.Carlo Alvaro - 2017 - Journal of Agricultural and Environmental Ethics 30 (6):765-781.
    Many moral philosophers have criticized intensive animal farming because it can be harmful to the environment, it causes pain and misery to a large number of animals, and furthermore eating meat and animal-based products can be unhealthful. The issue of industrially farmed animals has become one of the most pressing ethical questions of our time. On the one hand, utilitarians have argued that we should become vegetarians or vegans because the practices of raising animals for food are immoral since they (...)
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  21. Ethical Arguments For and Against De-Extinction.Douglas Ian Campbell & Patrick Michael Whittle - 2017 - In Resurrecting Extinct Species Ethics and Authenticity. Cham: Palgrave Macmillan. pp. 87-124.
    This chapter surveys and critically evaluates all the main arguments both for and against de-extinction. It presents a qualified defence of the claim that conservationists should embrace de-extinction. It ends with a list of do’s and don’ts for conservationist de-extinction projects.
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  22. Moral Vegetarianism Vs. Moral Omnivorism.Seungbae Park - 2017 - Human Affairs 27 (3):289-300.
    It is supererogatory to refrain from eating meat, just as it is supererogatory to refrain from driving cars, living in apartments, and wearing makeup, for the welfare of animals. If all animals are equal, and if nonhuman omnivores, such as bears and baboons, are justified in killing the members of other species, such as gazelles and buffaloes, for food, humans are also justified in killing the members of other species, such as cows, pigs, and chickens, for food. In addition, it (...)
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  23. On a Failed Defense of Factory Farming.Stephen Puryear, Stijn Bruers & László Erdős - 2017 - Journal of Agricultural and Environmental Ethics 30 (2):311-323.
    Timothy Hsiao attempts to defend industrial animal farming by arguing that it is not inherently cruel. We raise three main objections to his defense. First, his argument rests on a misunderstanding of the nature of cruelty. Second, his conclusion, though technically true, is so weak as to be of virtually no moral significance or interest. Third, his contention that animals lack moral standing, and thus that mistreating them is wrong only insofar as it makes one more disposed to mistreat other (...)
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  24. There Is a Moral Argument for Keeping Great Apes in Zoos.Moore Richard - 2017 - Aeon.
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  25. Critical Perspectives on Veganism.Jodey Castricano & Rasmus Rahbek Simonsen (eds.) - 2016 - United Kingdom: Palgrave Macmillan.
    This book examines the ethics, politics and aesthetics of veganism in contemporary culture and thought. Traditionally a lifestyle located on the margins of western culture, veganism has now been propelled into the mainstream, and as agribusiness grows animal issues are inextricably linked to environmental impact as well as to existing ethical concerns. -/- This collection connects veganism to a range of topics including gender, sexuality, race, the law and popular culture. It explores how something as basic as one’s food choices (...)
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  26. Utilitarianism and Animal Cruelty: Further Doubts.Ben Davies - 2016 - De Ethica 3 (3):5-19.
    Utilitarianism has an apparent pedigree when it comes to animal welfare. It supports the view that animal welfare matters just as much as human welfare. And many utilitarians support and oppose various practices in line with more mainstream concern over animal welfare, such as that we should not kill animals for food or other uses, and that we ought not to torture animals for fun. This relationship has come under tension from many directions. The aim of this article is to (...)
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  27. "Food Ethics and Religion".Tyler Doggett & Matthew C. Halteman - 2016 - In Anne Barnhill, Mark Budolfson & Tyler Doggett (eds.), Food, Ethics, and Society: An Introductory Text with Readings. Oxford University Press.
    How does an engagement with religious traditions (broadly construed) illuminate and complicate the task of thinking through the ethics of eating? In this introduction, we survey some of the many food ethical issues that arise within various religious traditions and also consider some ethical positions that such traditions take on food. To say the least, we do not attempt to address all the ethical issues concerning food that arise in religious contexts, nor do we attempt to cover every tradition’s take (...)
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  28. Sentience, Rationality, and Moral Status: A Further Reply to Hsiao.Stephen Puryear - 2016 - Journal of Agricultural and Environmental Ethics 29 (4):697-704.
    Timothy Hsiao argues that animals lack moral status because they lack the capacity for the sort of higher-level rationality required for membership in the moral community. Stijn Bruers and László Erdős have already raised a number of objections to this argument, to which Hsiao has replied with some success. But I think a stronger critique can be made. Here I raise further objections to three aspects of Hsiao's view: his conception of the moral community, his idea of root capacities grounded (...)
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  29. The Political Dimension of Animal Ethics in the Context of Bioethics: Problems of Integration and Future Challenges.Carlos R. Tirado - 2016 - Revista Iberoamericana de Bioética (1):1-13.
    Animal ethics has reached a new phase with the development of animal ethical thinking. Topics and problems previously discussed in terms of moral theories and ethical concepts are now being reformulated in terms of political theory and political action. This constitutes a paradigm shift for Animal Ethics. It indicates the transition from a field focused on relations between individuals (humans and animals) to a new viewpoint that incorporates the political dimensions of the relationships between human communities and non-human animals. Animals (...)
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  30. What's Wrong with Factory Farming?Jonny Anomaly - 2015 - Public Health Ethics 8 (3):246-254.
  31. Duties Regarding Nature: A Kantian Environmental Ethic.Toby Svoboda - 2015 - Routledge.
    In this book, Toby Svoboda develops and defends a Kantian environmental virtue ethic, challenging the widely-held view that Kant's moral philosophy takes an instrumental view toward nature and animals and has little to offer environmental ethics. On the contrary, Svoboda posits that there is good moral reason to care about non-human organisms in their own right and to value their flourishing independently of human interests, since doing so is constitutive of certain virtues. Svoboda argues that Kant’s account of indirect duties (...)
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  32. Clarifying the Concept of Cruelty: What Makes Cruelty to Animals Cruel.Julia Tanner - 2015 - Heythrop Journal 56 (5):818-835.
    The topic of cruelty features regularly in discussions concerning animals’ moral status. Further, condemnation of cruelty to animals is virtually unanimous. As Regan points out, ‘[i]t would be difficult to find anyone who is in favour of cruelty.’ What is to count as cruelty is therefore important. My aim here is to gain a clearer understanding of one aspect of our moral landscape: cruelty to animals. I will start by analyzing the concept of cruelty in section II. In section III (...)
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  33. The Blind Hens' Challenge: Does It Undermine the View That Only Welfare Matters in Our Dealings with Animals?Peter Sandøe, Paul M. Hocking, Bjorn Förkman, Kirsty Haldane, Helle H. Kristensen & Clare Palmer - 2014 - Environmental Values 23 (6):727-742.
    Animal ethicists have recently debated the ethical questions raised by disenhancing animals to improve their welfare. Here, we focus on the particular case of breeding hens for commercial egg-laying systems to become blind, in order to benefit their welfare. Many people find breeding blind hens intuitively repellent, yet ‘welfare-only’ positions appear to be committed to endorsing this possibility if it produces welfare gains. We call this the ‘Blind Hens’ Challenge’. In this paper, we argue that there are both empirical and (...)
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  34. A Reconsideration of Indirect Duties Regarding Non-Human Organisms.Toby Svoboda - 2014 - Ethical Theory and Moral Practice 17 (2):311-323.
    According to indirect duty views, human beings lack direct moral duties to non-human organisms, but our direct duties to ourselves and other humans give rise to indirect duties regarding non-humans. On the orthodox interpretation of Kant’s account of indirect duties, one should abstain from treating organisms in ways that render one more likely to violate direct duties to humans. This indirect duty view is subject to several damaging objections, such as that it misidentifies the moral reasons we have to treat (...)
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  35. The Priority of Suffering Over Life. How to Accommodate Animal Welfare and Religious Slaughter.Federico Zuolo - 2014 - Les ateliers de l'éthique/The Ethics Forum 9 (3):162-183.
    Federico Zuolo | : Most contemporary Western laws regarding the treatment of animals in livestock farming and animal slaughter are primarily concerned with the principle that animal suffering during slaughter should be minimized, but that animal life may be taken for legitimate human purposes. This principle seems to be widely shared, intuitively appealing and capable of striking a good compromise between competing interests. But is this principle consistent? And how can it be normatively grounded? In this paper I discuss critically (...)
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  36. Editor's Introduction.Christiane Bailey & Chloë Taylor - 2013 - Phaenex. Journal of Existential and Phenomenological Theory and Culture 8 (2):i-xv.
    Christiane Bailey and Chloë Taylor (Editorial Introduction) Sue Donaldson (Stirring the Pot - A short play in six scenes) Ralph Acampora (La diversification de la recherche en éthique animale et en études animales) Eva Giraud (Veganism as Affirmative Biopolitics: Moving Towards a Posthumanist Ethics?) Leonard Lawlor (The Flipside of Violence, or Beyond the Thought of Good Enough) Kelly Struthers Montford (The “Present Referent”: Nonhuman Animal Sacrifice and the Constitution of Dominant Albertan Identity) James Stanescu (Beyond Biopolitics: Animal Studies, Factory Farms, (...)
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  37. The Moral Footprint of Animal Products.Krzysztof Saja - 2013 - Agriculture and Human Values 30 (2):193–202.
    Most ethical discussions about diet are focused on the justification of specific kinds of products rather than an individual assessment of the moral footprint of eating products of certain animal species. This way of thinking is represented in the typical division of four dietary attitudes. There are vegans, vegetarians, welfarists and ordinary meat -eaters. However, the common “all or nothing” discussions between meat -eaters, vegans and vegetarians bypass very important factors in assessing dietary habits. I argue that if we want (...)
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  38. “The Animal” After Derrida: Interrogating the Bioethics of Geno-Cide.Norman Swazo - 2013 - Les Ateliers de L'Éthique 8 (1):91-123.
    Bioethics tends to be dominated by discourses concerned with the ethical dimension of medical practice, the organization of medical care, and the integrity of biomedical research involving human subjects and animal testing. Jacques Derrida has explored the fundamental question of the “limit” that identifies and differentiates the human animal from the nonhuman animal. However, to date his work has not received any reception in the field of biomedical ethics. In this paper, I examine what Derrida’s thought about this limit might (...)
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  39. Animal Suffering: Philosophy and Culture.Elisa Aaltola - 2012 - Palgrave-Macmillan.
    Animal Suffering: Philosophy and Culture explores the multifaceted moral meanings allocated to non-human suffering in contemporary Western culture.
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  40. Beyond Dehumanization: A Post-Humanist Critique of Intensive Confinement.Lisa Guenther - 2012 - Journal of Critical Animal Studies. Special Issue on Animals and Prisons 10 (2).
    Prisoners involved in the Attica rebellion and in the recent Georgia prison strike have protested their dehumanizing treatment as animals and as slaves. Their critique is crucial for tracing the connections between slavery, abolition, the racialization of crime, and the reinscription of racialized slavery within the US prison system. I argue that, in addition to the dehumanization of prisoners, inmates are further de-animalized when they are held in conditions of intensive confinement such as prolonged solitude or chronic overcrowding. To be (...)
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  41. Animal Ethics: Past and Present Perspectives.Evangelos D. Protopapadakis (ed.) - 2012 - Berlin: Logos Verlag.
    Philosophy, as Aristotle said, originates in wonder. And nonhuman animals have long been a source of wonder to humans, especially in regard to the treatment they deserve. The upshot is that Western philosophy has been concerned with the way in which we ought to treat nonhuman animals since its origins with the pre-Socratic philosophers. -/- Animal ethics is a highly challenging field, as well as one of the liveliest areas of debate in ethics in recent years. Not only has this (...)
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  42. Animal Rights or Just Human Wrongs?Evangelos D. Protopapadakis - 2012 - In Animal Rights: Past and Present Perspectives. Berlin: Logos Verlag. pp. 279-291.
    Reportedly ever since Pythagoras, but possibly much earlier, humans have been concerned about the way non human animals (henceforward “animals” for convenience) should be treated. By late antiquity all main traditions with regard to this issue had already been established and consolidated, and were only slightly modified during the centuries that followed. Until the nineteenth century philosophers tended to focus primarily on the ontological status of animals, to wit on whether – and to what degree – animals are actually rational (...)
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  43. Duties Regarding Nature: A Kantian Approach to Environmental Ethics.Toby Svoboda - 2012 - Kant Yearbook 4 (1):143-163.
    Many philosophers have objected to Kant’s account of duties regarding non-human nature, arguing that it does not ground adequate moral concern for non-human natural entities. However, the traditional interpretation of Kant on this issue is mistaken, because it takes him to be arguing merely that humans should abstain from animal cruelty and wanton destruction of flora solely because such actions could make one more likely to violate one’s duties to human beings. Instead, I argue, Kant’s account of duties regarding nature (...)
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  44. Varieties of Harm to Animals in Industrial Farming.Matthew C. Halteman - 2011 - Journal of Animal Ethics 1 (2):122-131.
    Skeptics of the moral case against industrial farming often assert that harm to animals in industrial systems is limited to isolated instances of abuse that do not reflect standard practice and thus do not merit criticism of the industry at large. I argue that even if skeptics are correct that abuse is the exception rather than the rule, they must still answer for two additional varieties of serious harm to animals that are pervasive in industrial systems: procedural harm and institutional (...)
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  45. Review of Victoria Braithwaite's „Do Fish Feel Pain?“. [REVIEW]S. Benjamin Fink - 2010 - Metapsychology 14 (34).
  46. Knocking Out Pain in Livestock: Can Technology Succeed Where Morality has Stalled?Adam Shriver - 2009 - Neuroethics 2 (3):115-124.
    Though the vegetarian movement sparked by Peter Singer’s book Animal Liberation has achieved some success, there is more animal suffering caused today due to factory farming than there was when the book was originally written. In this paper, I argue that there may be a technological solution to the problem of animal suffering in intensive factory farming operations. In particular, I suggest that recent research indicates that we may be very close to, if not already at, the point where we (...)
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  47. The Animal Ethics Reader.Susan J. Armstrong & Richard George Botzler (eds.) - 2008 - Routledge.
    The Animal Ethics Reader is the first comprehensive, state-of-the-art anthology of readings on this substantial area of study and interest. A subject that regularly captures the headlines, the book is designed to appeal to anyone interested in tracing the history of the subject, as well as providing a powerful insight into the debate as it has developed. The recent wealth of material published in this area has not, until now, been collected in one volume. Readings are arranged thematically, carefully presenting (...)
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  48. Why I Won’T Hurt Your Felines?Julia Tanner - 2008 - In Steven Hales (ed.), What Philosophy Can Tell You About Your Cat. Open Court Publishing.
    Some philosophers (such as Kant and Rawls) think it is only wrong to be cruel to cats because it will make one behave cruelly to humans. This explanation is unsatisfactory. Why? Because being cruel to your cat is a direct wrong to your cat regardless of the effects it has on other humans. Ascribing the wrongness of cruelty to the fact it will make one callous to other humans is to assess the character of the cruel person not the act (...)
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  49. Animal Cruelty: Definitions and Sociology.Nicholas Rowan Andrew - 2006 - Behavioral and Brain Sciences 29 (3):238-239.
    The definition of cruelty used by the author is broad and ambiguous and does not distinguish between acts of sadism, abuse, and neglect that all lead to the suffering of other beings. Some of the research involving animal cruelty is reviewed with the aim of raising questions about the relevance of the pain–blood–death (PBD) complex described by Nell.
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  50. Just a Dog: Understanding Animal Cruelty and Ourselves.Arnold Arluke - 2006 - Temple University Press.
    Agents: feigning authority -- Adolescents: appropriating adulthood -- Hoarders: shoring up self -- Shelter workers: finding authenticity -- Marketers: Celebrating community -- Cruelty is good to think.
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