Download Cruelty to Animals: The Moral Debt by Les Brown PDF

By Les Brown

This and the author's 3 earlier books, "Justice", "Morality and Education", and "Conservation and sensible Morality" are interrelated of their notions of useful morality and schooling, and the typical end focuses no longer on ethical delinquency or intractability, yet relatively at the human means for development via applicable schooling, made tricky yet now not very unlikely via the context of social stipulations and social complexities. it really is proven that the schooling that's wanted contains wisdom and knowing, yet particularly a amendment of attitudes and values.

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Additional info for Cruelty to Animals: The Moral Debt

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Duration may be more readily ascertainable than intensity of suffering, which appears relevant mainly to acute pathological conditions in humans, and even then it is beyond precise quantification. The prospect of an exact measurement of the intensity of animal suffering is still more impracticable. 18 There are cases in which the immorality of a particular act, such as an act of driving thousands of cattle into areas where their survival depends on unpredictable and purely fortuitous rains, is related, in a broad sense, to total suffering.

38 Cruelty to Animals For some, respect for persons may be a response to an imperative of duty, or it may be a rational position worked out by reflecting on others' interests, combined with humane attitudes and values. In either case there is an apprehension of others' wellbeing, a fundamental realisation that others have interests which ought to be considered by us, and that we ought not to be concerned exclusively with self-interest. What is meant by 'equal consideration of interests' is that we ought to adopt Mill's benevolent detachment, setting aside our passions and prejudices, regarding all persons' interests as deserving of equal consideration whether they are employers or employees, black or white, Christian or Moslem, literate or illiterate, male or female, political allies or political adversaries.

We appreciate the advantages of having a home and the benefits of nutritious food and suitable exercise. Others are not 'stocks and stones' when we respect them as persons, but human beings with similar interests and needs to our own. Respect then has a dual connotation when we respect persons: first, it refers to our understanding of others' common humanity; but second, and equally of importance, it refers to a degree of sympathy which gives us the impulse to wish them well, and in a practical way to support rather than frustrate their aspirations, in so far as we see them contributing to their wellbeing.

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