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Disadvantages of humanism
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In the op-ed piece “A Change of Heart about Animals”, Jeremy Rifkin emphasizes the similarities between humans and animals by providing results on scientific research studies to illustrate that humans should be more empathetic towards animals. In addition, he further explains how research results have changed the ways humans perceived animals and indicates solutions that were taken by other countries and organizations to help improve and protect animal rights. Rifkin provides examples that demonstrate animals have emotions, conceptual abilities, self awareness, and a sense of individualism just like humans. For example, Pigs crave for affection and get depressed easily when isolated, two birds Betty and Abel have tool making skills, Koko
In “A Change of Heart about Animals,” Jeremy Rifkin says “many of our fellow creatures are more like us than we had ever imagined.” By doing so, Rifkin tries to appeal to human emotions through the use of pathos, in order to reflect our current viewpoint to match his opinion. Although animals have cognitive abilities and emotions similar to humans, I have to disagree on the basis that we should not change the way that we normally treat animals because of survival of the fittest and that human lives should be put over animals’. Despite the fact that it seems inhumane to treat animals poorly, it is actually beneficial to the lives of people. Rifkin raises questions such as, “So what does all of this portend for the way we treat our fellow
By blurring the line between animals and humans, Foer attempts to persuade readers to treat animals like
Humans like to think of themselves as moral, upstanding beings who cognitively and rationally function, but often they are accused of “behaving like animals.” This rationale is a social construct that encompasses the behaviors of people found as unacceptable and shameful to the average population. Although it appears demeaning to compare animals in such a critical manner, there is a clear separation between man and animal that places humans much higher on the scale of civilization. As illustrated in “Water Dog God” by Brad Watson, the lack of civilized presence among people damages the ability for one to understand proper conduct, leading to animal-like behaviors such as the absence of relationship boundaries, limited emotional availability, and no concept of hygiene or social norms. Further, the short story emphasizes the affects of various boundaries that humans cross easily and often due to their distorted nature.
A popular view in the 1900s was that some animals were good because they contributed to overall pleasure and well-being, whilst others were harmful because they perceived them as dangers to one's well-being. Animals may bring people together in a variety of ways. The most basic example is when people are drawn to a pet being walked by a stranger and feel it safe and easy to strike up a conversation because of the presence of the animal[9]. Animals in a more complicated way, form human societies by becoming the focus of shared concern and interest. With this being said many species were at risk of abuse, neglect or exploitation.
This is a hypothetical and maybe innocent reflection. However, this symptomatology expresses how much we are the biological animal and the influence of nature on us.
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
The Lowest Animal by Mark Twain shatters the illusion that the human species is superior in every way to animals. The essay satirizes that animals are superior to the human species through the use of made up experiments. Twain utilizes these experiments to demonstrate the parallels between the behaviors of animals and man. These experiments showcase how animals are the “higher animals”. Even more, the experiments are attempting to prove how we, as man, have descended from these higher animals only to lose a few of their favorable traits.
Although shaming occurs under rare circumstances in the animal kingdom, asserting dominance over one another remains
The re-establishing of templates for which humans are to live by and the rebranding and repackaging of the human animal being which brings about the natural psychological, societal and political outcomes which rejects that which is 'cast' as the differing other as this social psychology set in motion that which has been destructively and fatally repeated throughout history. The problem with humanity's inability to deal with the differing other is investigated as this fatal flaw results in the oppression and the obliteration of ‘the differing other' which is deemed inferior by the setting of such restricted standards which creates a cold war of societal disparity. The key goal in its ambition is to control humanity with this psychological template which has its basis on the concepts of humanism and individualism exaggerated as it creates a hollow self serving but overly controlled vacant society numbed out by pleasure seeking, status and materialism within this societal monopoly as it uses the guise of 'culture' as a way to create the delusion of the human animal being as 'supernatural' and therefore 'superior'. We live in a world where ‘Animals’ have no history yet we as humans never cease to reconfigure our societies and our narcissistic identities, and in this regard we investigate humanity's sense of supreme ontological entitlement in their behaviour
But, if it were a matter of comparison, there’s surely something significant that distinguishes human beings from animals. Many of the habitual mannerisms human’s posses are instinctual and have developed over time as mechanisms for survival. When humans are faced with obstacles, they display emotions and think accordingly to our surroundings. However, humans have an even more distinctive attribute; their ability
The anthropological machine keeps eliminating the animality in human so as to construct the human being. However, animality incessantly emerges and interrupts the human being; and the machine adjusts to carry on its mission. We can see how stoicism eliminates the animality. For example, the stoic morals regulates the Eros, the sexual desire, sees it as a monster which human have to avoid; in previous section, I have cited from Foucault Epictetus’ lesson of restraining one’s affection. The affection has to be controlled because it will cause instability of the individual and society, interrupting the filial and courtly order.
So thinking back to that idea, I'm starting to realize that what I want can actually be simplified into words. I want to see a film - successfully - tackle the question; What does it mean to be human? And I don't mean in a really specific way, I want to see a film establish a framework, a visual framework, that allows for its viewers to begin to think about that question for themselves. Personally I don't think its a question that can or ever will be answered, in fact I don't think its a question that's ever meant to be answered, at least in an all encompassing way. I think its a question that's complete subjective.
Additionally, I explain the view that was first developed by Olson known as animalism. He argues that a person is essentially an animal. Animalism is the view that to be a human person is to be an organism that belongs to the species of Homo sapiens and that is where
With no doubt, the most important intellectual task of the present, within the global cultural perspective, is the establishment, implementation and practicing of a new kind of humanism. Current global conflicts in politics, economics, social, culture and religion demand strongly for defining and strengthening a global culture of values, morals, ethics, and humanity. Thus, a new role of humanity in the context of human belief system needs to be redefined. Extremism, fundamentalism, and terrorism in all aspects of human life (religious in particular) as well as hunger, poverty and misery, and economic disparity between rich and poor globally provide sufficient evidence for the necessity of redefining humanity. With no equilibrium system in world