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Bioethical Analysis Of Animal Liberation By Peter Singer

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Animal Liberation Peter Singer, Bioethicist at Princeton University, wrote a compelling essay called “Animal Liberation.” This 1973 essay is still very much relevant today. The title itself is pretty straightforward. Singer, states the problem of man eating animals and wants to get it liberated. In a dry and but convincing tone, Peter uses many good points to strengthen his claim including the book, Animals, Men and Morals, said to the “manifesto” for the animal liberation. Explaining why animals are people too, in a repetitive fashion. Personally, after reading Singer, I believe that animals liberation is needed. However, it most likely won't happen because people are too set in their ways. It’s the same with some people always not liking a person based on their skin color, in spite of of these race groups being liberated. The first part of the essay is very interesting in respect to what liberation is and when is it achieved in society. It starts by saying discrimination is only eliminated when it is pointed out, and fought for, changing the old ways of living to better for all people especially the ones discriminated against. He used discrimination against race, gender, sexual orientation as examples of liberated groups. He made a strong connection between ending slavery and animals being liberated. Personally, I believe this is a very …show more content…

A baby can talk and aren't fully developed to the degree of talking and making complete words let alone sentences. This doesn't means a baby crying and screaming is not suffering. The same goes for animals. Humans being able to understand the behaviors of pain and suffering is vital to Singers claim. In the text Singer talks about a cat injected with a dose of tambourine in the brain. The cat clearly showed behaviors of suffering before it died from the injection. The image of the cat suffering, in Singer is most definitely enough to make anyone feel bad for

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The theory or idea that animal has rights comes from the rights that are traditionally moral and politically correct rights is a virtue from the type of culture that we are. Animal liberation comes from the utilitarian tradition that comes from ethics and mortality as coming about as a result of pleasure and/or pain, as someone’s overall well-being. When animals are caged harvest, this diminishes their well-being, which gives us the mortality that we address their decreased well-being and prescribes to us to liberate

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For vegetarians, animal rights should trump human rights. In “Utilitarianism, Vegetarianism, and Animal Rights,” Tom Regan defines animal rights as “the natural right to life” (307). Similar to Regan, many vegetarians believe that animals have rights and deserve to have their best interests taken into consideration, regardless of whether they are useful to humans. By switching to a plant-base diet, people will be able to alleviate the needless suffering and deaths of countless animals. Besides, in the same article, Regan also suggests “to treat animals in a more humane manner” (308).

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To begin, when talking about animals it can be a very sensitive subject mainly because the way animals are treated on farms, and how no one feels the need to question these actions. This is because many people feel this issue doesn’t concern them. In this essay Matthew Scully discusses the issue on how animals are treated and how they should be given more respect, and attention. Matthew Scully argues that animals in these factory farms are wrongfully treated, he uses biblical references and addresses the morals of humans to get conservatives to act on this matter.

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Since so much was happening around the world, he wanted to help aid the world and wanted to get people in board. “Animals and Ethics” by Peter Singer and Jim Mason. Singer born in Australia in 1971, who went to Oxford and met people who were vegetarian. He never met one a vegetarian before this encounter. After meeting one he started to thing about his lifestyle and how he eats.

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In the film, "Louis Theroux's African Hunting Party", South African wild game farmers advocate trophy hunting as a necessary activity for saving certain species from inevitable extinction due to illegal wildlife poaching. However, when considering Peter Singer's utilitarian theory on the ethical treatment of non-human animals, the process of shooting and killing an animal to preserve its species seems counterintuitive. Applying Singer's perspective, my position is that trophy hunting is morally unacceptable as it reasserts speciesism by disregarding the suffering of the animals being murdered for sport. Indeed, the act of purchasing a hunting permit so that a person may kill an animal for its material value dismisses the animal's personhood.

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I, like Mary Midgley, agree with Peter Singer in that humans should not harm or be cruel to animals if it is not completely necessary. I agree with his argument regarding animals being used for cosmetic testing and medical testing, and with his argument against harsh factory farming practices, but I find his moral argument against the use of animals for food questionable. I believe meat-eating as a dietary practice for all of humankind is justifiable. Peter Singer implies that humans and non-humans are equal in more ways than many people like to recognize, but one thing he fails to acknowledge is that humans and non-humans also share a shared instinct for survival.

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In the article All Animals Are Equal, written by Peter Singer addresses the inadequacies surrounding the rights of animals in the societies of today. Singer opens the article by presenting a scholarly parallels between the fight for gender equality, banishment of racism and the establishment of rights for “nonhumans.” In order to explain this constant set of inequalities that seem to riddle our society, Singer readily uses the term “speciesism”, which he acquired from a fellow animals rights advocator, Richard Ryder. Essentially, this term is defined by Singer as a prejudice or attitude of bias in favor of the interests of members of one's own species and against those of members of other species. Singer claims that if this idea of speciesism

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With death imminently shrouding animals, God gave them to humans to enjoy for nourishment. Until this temporal world gives way to an eternal world, God calls humanity to care and consume animals instead of venerating and preserving them. In his book The case for Animal Rights, Tom Regan put to paper his convictions concerning the injustice which animals endure due to the lack of unity between animals and humanity. Instead of turning numb to the suffering of animals when humans slaughter them for meat, Albert Schweitzer calls humanity to feel the animals’ pains and to stand up for the animals by an inward unification (Stewards).

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One of Singer’s bigger arguments in Animal Liberation is that non-human animal’s pains are something to be concerned about if you are a human, and, as a human, you should go to lengths to ensure that an animal isn’t unduly hurt or inflicted pain upon, as best as you possibly can. The argument is based in the fact that, due to humans also being animals, but being the life-beings with the most control and seemingly the most will and ability to cause harm to other animals, humans should not put themselves above other animals. Animals, according to his reasoning, should not be placed on a hierarchy list, and they should not be subject to undue pain and suffering at the hands of humans, as other (morally rooted) humans attempt to not cause harm

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Environmentalists and Animal Liberationists - Who gets the last say on factory farming? In ‘Animal Liberation: A Triangular Affair’, Professor Callicott highlighted the close links between ecology and Environmental Ethics. Because of ecology’s holistic nature, Callicott insists that to resist the factory farming of animals alone is not enough; one must also resist factory farming in all its manifestations, even those of vegetable crops. Furthermore, Callicott also suggests that factory farming goes against Environmental Ethics on ecological and environmental grounds, and not on humane grounds such as those espoused by animal liberation.

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As humans our focus is to achieve the maximum amount of pleasure and minimum amount of pain, Singer relates this to the principle of equality and how this principle can be extended to all species not just humans. Singer explains the argument by stating that “If a being is not capable of suffering, or of experiencing enjoyment or happiness, there is nothing to be taken into account,”(4). Singer explains that just because a species can experience enjoyment or happiness does not make it right to make other species suffer. Singer describes that it is not acceptable to eat other species, and that one should consider the suffering the animal endured beforehand. Singer provides two examples that show that there is a disconnect in equality between humans and other species.

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If an animal can suffer then morally we obliged to stop its suffering and to ease its pain. The animal’s suffering is not very different from a human’s suffering, they can both feel pain. The intensity of the pain they feel can be different though. If you slap a baby, the baby would start crying write away because of the intensity of the pain you exerted on it. If you slap a donkey though, then the intensity of the pain felt by the donkey would not be very significant due to the biology of the donkey.

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