The Importance Of Animal Sympathy In Animals And Society

Lastly, one may raise the objection that contractualism as Carruthers supposes it does not lead to a process of moral rule-making that is just and therefore produces an unjust moral

In the article, “A Change of Heart about Animals”, by Jeremy Rifkin argues about how scientists have shown and proven that there are many similarities between animals and humans. Jeremy Rifkin believes animals should be treated with more empathy and that the animals should be treated more like humans. I agree with this statement and that they should be treated better with more animal rights.

In the article “A Change of Heart About Animals”, Rifkin asserts that humans are treating animals in the most atrocious way, and he claims that in order for their lives to improve, we need to definitely adjust ours. He uses great amount of logos, and several experiments done with different animals and tries his best to closely relate animals to us, humans. Rifkin although, never inserts a call for action to this problem throughout his article. Instead, he puts the emphasis on the pathos of the argument. In the world we are living in today, there is about 8.7 million different living species. Whether they are land or marine animals, they do play a big role in our community such as being apart of the food pyramid, assisting handicapped people wherever they go, or being a transportation for people living on farms and fields. With this being said, the ranking of animals in our community has brought up a heated argument in connection to their rights and welfare. Eight legged, four legged, or two legged land or sea animals do not comprehend the concept of rights. If we, humans, give animals “rights”, we are basically inferring the fact that we are like animals, and they have the entitlement to share our rights. Although they don’t understand rights, the fact that many of these animals are being treated inhumanely is wrong and animal welfare should be ingrained into this community rather than the massive inhumane treatment.

Jeremy Rifkin in the article " A Change of Heart about Animals" argues on the fact that as incredible as it sounds, many of our fellow creatures as like us in so many ways. For example, in a movie named Paulie a young girl that suffers autism gets attached to a parrot. The girl struggles to talk but she just can't. Time passes by and then the girl starts talking because the parrot helped her. An incident happened so the little girl's parents decide to let the parrot go. The parrot ends up in an animal testing lab but somehow he managed to escape. The parrot begins to miss his owner because he formed a bond with a human being. Obviously, this proves Rifkin is right when he states that animals experience feelings like human beings.

The claim further argues that said stress can be directly blamed for the violent outbursts of the orcas against the training staff. When whales are taken away from their families in the wild waters, they grieve the pain and suffering that is associated with that parting, thus making the whales an emotional time bomb. The documentary provides grounds to argue that orcas suffer the emotional repercussions of separation, much like humans do by with the fact that scientists have proven them to be conscious of human-like relationships and feelings via MRI’s. Moreover, included in this documentary was a commercial of a killer whale giving birth to baby Kalina. Much like our society, killer whales value their relationships with their offspring. Once Kalina was taken from her mother, Katina, is shown being immobile in the corner of the tank, audibly screeching and crying. Being able to see and hear the tragic response of the mother makes the audience empathize with the orca and want to cry for her. Incorporating this event shows how holding orcas in captivity can negatively affect them psychologically. This vivid scene gives the audience the ability to sympathize on a personal level with a mammal other than

In Chapter two of Moral, Believing Animals Christian Smith argues that human beings are moral animals because they are strong self-evaluators who inhabit morally based orders. In the next chapter, smith adds that humans are moral animals because they also believe. This ability to believe and act morally allows humans to stray away from our instinctive minds. In other words, it is apart of what makes us human. Smith finds that this way of viewing humans provides a better account of human religiousness. Religion is the manifestation of our capacity to be self-conscious. Smith uses Narrative morality writing to help explain his views on religion and human beings, which allow us to recognize our true moral capacity.

Contrary to what we might think, animals share similar characteristics with us in terms of their physical and psychological states. Jeremy Rifkin, author of twenty books on the impact of scientific and technological changes on the society and the environment, writes in his op-ed piece “A Change of Heart about Animals,” research which supports animals have behavioral, mental, and emotional states. Koko, a gorilla, was taught how to use sign language and has mastered more than 1,000 signs and can understand several thousand English words. To express their sense of individuality, orangutans use mirrors to explore parts of their bodies they can 't otherwise see. A common misconception is animals can 't feel anything, meaning they don’t understand suffering. However, elephants appear to experience grief by mourning for the dead and standing next to their dead kin for days (Rifkin). Also according to Victoria Braithwaite, a Professor of Fisheries and Biology interested in animal cognition, studies in her article "Hooked on a Myth" suggests nociceptors, specialized nerve endings that alert creatures to feel pain, are found in the mouths of fish. This study proves animals have the ability to experience pain. Rifkin’s

Sympathy is a feeling. When you feel pity or sorrow towards another individual, that is considered sympathy. Sympathy is something that we should keep alive and exercise, as it affects our principles. That’s not a bad thing. Being able to show sympathy and empathy towards others makes us human. We are rational beings and have feelings. Sympathy is relatable to virtue ethics, which allows your feelings to affect your decisions. Good character comes from making the right decisions. While our feelings are most affected by those we love, our feelings are also impacted by total strangers.

I think every single day we are personally connected with animals. We eat animals for food, wear animal skins for clothes, own animals as pets, use animals for recreation, and experiment on animals to test drugs and consumer products. We are aware of this, yet we naturally give little thought to the overwhelming number of animals that we use in these ways, and what the animals themselves might be suffering as we use them for our purposes. While no non-human animal on this planet has the cultured rational abilities that we do, many, however, have mental capacities that enable them to experience pain, suffering, and anxiety

The article “A Change of Heart About Animals” written by Jeremy Rifkin informs readers that animals feel emotions very much similar to humans and should be given more rights. I agree with Rifkin’s statement, but to a certain extent.

Cesar Chavez says “We need, in a special way, to work twice as hard to help people understand that animals are fellow creatures, that we must protect them and love them as we love ourselves,” - Cesar Chavez. This is a discussion about animal rights. People believe that animals should not have right for the fact there animals. From my point of view animals do need a Bill of Rights so we can treat them the way we want to be treated. Animals feel pain, suffer and experience stress, affection, excitement and even love.

For some it comes hard to express their empathy for other it is easier. Many believe that animals do not share the same feelings as we do. Many researchers have proven that wrong. Like Rifkin states in paragraph two, “They feel pain, suffer and experience stress, affection, excitement and even love.”

Animals have feelings just like humans. Life isn't just about hunting. ‘

In this paper I will present the charge of speciesism contended by many animal right’s activists. I will attempt to substantiate Immanuel Kant’s view on animal morality and justify how his philosophy is not in violation of speciesism. Furthermore, I will explain how the Kantian view still grants animals some moral consideration through the designation of “indirect duties”. Lastly, I will present a difficulty with accepting the Kantian view of “indirect duties” towards animals.

I found the most interesting thing to be, that throughout both Compassion for the Brute Creation and in Shelley's work, there was the common idea that harming animals or eating meat can both cause people to be violent (from their point of view). They both repeatedly discuss the notion that harming animals will lead humans to hurt other humans. "Those who began by torturing cats and dogs would end by murdering their fellows" (pp.151). I found that one of the main reasons that led to the changing attitudes to animals, was not because of morals and out of concern for animals, but rather out of preservation of humans, and to prevent humans from attacking and killing each other. Shelley also discusses how meat eating and violence practically go