`` Why Look At Animals `` By John Berger, Clifford, And Artists

Drawing on animal rights claims, the questionable moral status of animals and the land ethic, this essay seeks to argue that zoos; a place in which wild animal’s are held in captivity, are inherently unethical, because they violate the ethical and moral standard in which animals have a claim to. Citing experts in the animal ethics field, this essay will be supported by firstly establishing that animals do in fact have “animal rights” and similarly, that they have a claim to a moral status relative to that of humans. Following this, this essay will show that the animal rights, which zoo animals are privy to, allows us to set an ethical standard on which humans have a duty to treat animals, especially when held in captivity. Analyzing this ethical standard with which me must treat zoo animals, we can deduce that zoos are in fact not ethical in nature and in practice.

In the article “A Change of Heart about Animals” (1 September 2003), published by Los Angeles Times, author Jeremy Rifkin discusses how “... researchers are finding [is] that many of our fellow creatures are more like us than we imagined.” (Rifkin 61). Using academic diction, Rifkin develops his main idea with evidence such as “They [animals] feel pain, suffer, and experience stress, affection, excitement, and even love -- and these findings are changing how we view animals. ”(Rifkin 61). This suggests a pathos and logos persuasive appeal that broadens the reader’s understanding and knowledge in changing our perspective of the inhumane and inequality treatment that non domestic animals receive. Rifkin’s use of pathos and logos appeals is to

In the book, Metamorphosis, Frank Kafka tells the story of a dysfunctional family that becomes even more dysfunctional when their son, Gregor, transforms into a cockroach. Before and after his transformation, Gregor has a variety of identity and self-esteem issues. Through his transformation, many of these issues are maximized. He begins to not know who he is anymore, and he is disgusted by the fact that he has turned into a hideous creature, both figuratively and literally. This is demonstrated when he has woken up after turning into a cockroach with an itch. After he tries to scratch his itch, he notices one of his many insect legs and is revolted by the truth. The immensity of his disgust is portrayed in his reaction to his transformation into a bug. He does not react how most people would if they woke up one morning to find that they have been turned into what most would consider the world’s most repulsive insect. Instead of waking up in a panic, he simply reflects on his life as a human and how monotonous it was. In this reflection, it becomes clear that his family is codependent on him. Codependency is a major concern, and it should be addressed.

First, I will explore the historic and contemporary connections of animal studies within feminist waves and discussions. Next, this paper will address speciesism as a system of oppression and infrahuman prejudices – animals as less than human – and I will discuss the interconnectedness of

“The Metamorphosis” is a surreal story by Franz Kafka surrounding the transformation and betrayal of Gregor Samsa, who wakes up one day, reborn into a large insect. Along with the bizarre and nightmarish appearance of his new hard back, brown segmented belly, and many legs, Gregor only desire is to live a normal life, unfortunately, this is impossible because he struggles to even get out of bed. Gregor transformation into an insect is a vivid metaphor for the alienation of humans from around the world. After losing human form, Gregor is automatically deprived of the right to be a part of society. Franz Kafka could relate to Gregor because he too was mistreated/neglected by his father and worked a job that he was unhappy doing. Franz and Gregor both were providers for their families. Alienation, isolation, and loneliness were not hard to recognize during the Modernity and Modernism time period.

In Kafka’s “The Metamorphosis”, the character Gregor transforms from a man into a bug, specifically a cockroach. Although Gregor physically changes, he does not change as a person. Gregor merely accepts his new condition as a bug and his family’s continuous abuse and hostility. Gregor’s acceptance of his new bug form is representative of his passive personality before and after his transformation. Gregor’s passivity, in response to the hostile world around him, causes his eventual downfall. Therefore, Kafka uses the character Gregor to exemplify how a passive attitude can cause one’s demise.

Finally, An Animals Place uses inspiration from Peter Singer’s opinions on animal rights and speciesism to create a global view for it’s readers. The two agree on many fundamental concepts that animals and humans should be valued as equals and how as humans we possess the power over

Most of the animals under this condition will develop illnesses, abnormalities, go insane, or die before they make it to the slaughterhouse (Alfie, 2010). In the U.S., over 10 billion animals are raised and killed each year for food about 9 billion chickens, 250 million turkeys, 100 million pigs, 35 million cows. The vast majority of these are not raised on small family farms but, rather, in the major agricultural facilities called?factory farms, also known as Confined Animal Feeding Operations (CAFOs). The idea of factory farming originated in the 1920s with the discovery of vitamins A and D. When mixed with feed; farm animals were capable of growing without sunlight or exercise, which enabled them to be raised more efficiently in barns throughout the year (Fieser, 2015). Factory farming is a form of capitalism. Capitalism is an economic system that is privately controlled by owners for profit and self-interest (Fieser, 2015). Many philosophers have proposed the principle of equal consideration of interests, in some form or other, as a primary moral value; but, we shall see in more element shortly, not many of them have documented that this principle applies to members of other species as well as to our own. (Singer, 1989). In today society the consumer is much more interested in knowing how the chickens are raised, what they?ve been eating

In an article based on an interview published in Time Magazine, “A Change of Heart About Animals”. Jeremy Rifkin expresses his views about the similarity behavior and emotional state between us humans and animals, with the purpose to change the way of how we see and feel about them. “We’re so skewed toward efficiency that we’ve lost our sense of humanity. What we need to do is to bring back a sense of the sacred”, Rifkin, argues. He supports his arguments with the findings of many researchers around the globe. Researchers that come from very prestigious institutions using different species of animals, we’re talking about crows, elephants, geese, etc. Not your ordinary lab rats and monkeys (which they don’t have anything

Jeremy Rifkin had made such impact on readers through his article “A Change of Heart about Animals”. Not only did he inform us the reality that animals do have feelings, he also unbounded the label we had long given to the animals, thus fully altered our perspectives about these fellow creatures. In regard to the influence, I myself am not excluded. As a matter of fact, since I was a kid, I have started raising pets. As long as it seems, I have built myself an assumption about these domestic animals as they don’t differ much from humans’ natural behavior in life. They have feelings, family and awareness of surroundings.

Both in and out of philosophical circle, animals have traditionally been seen as significantly different from, and inferior to, humans because they lacked a certain intangible quality – reason, moral agency, or consciousness – that made them moral agents. Recently however, society has patently begun to move beyond this strong anthropocentric notion and has begun to reach for a more adequate set of moral categories for guiding, assessing and constraining our treatment of other animals. As a growing proportion of the populations in western countries adopts the general position of animal liberation, more and more philosophers are beginning to agree that sentient creatures are of a direct moral concern to humans, though the degree of this

One of the most controversial topics in modern philosophy revolves around the idea of non-human animals being considered human people. Controversy over what makes up an actual person has been long debated. However, society deems it as a set of characteristics. The average person normally does not realize how complicated a question this is, and in fact many scientists, philosophers, and individuals will side differently on this specific topic. I personally do not believe that animals are capable of being human people, but throughout this argumentative paper I will address critical views presented from multiple philosophers on why this seems to be the case.

Korsgaard begins with explaining the tradition of Roman law, in which all the entities in the world may be categorized into ‘persons’ and ‘things’. However, since animals are being categorized as ‘things’, it is difficult to offer them legal protection despite they share some properties with human beings. Therefore, some animal rights advocates suggest animals should be re-categorized as persons.

In regards to animals, the issue of rights and whether they exist becomes a touchy subject. In the essay, “Nonhuman Animal Rights: Sorely Neglected,” author Tom Regan asserts that animals have rights based upon inherent value of experiencing subjects of a life. Regan’s argument will first be expressed, later explained, and evaluated in further detail. Lastly, that fact that Regan thinks rights are harbored under the circumstance of being an experiencing subject of a life will also be discussed in terms of the incapacitated, etc.

Metamorphosis In the short story, Metamorphosis, the narrator describes Gregor’s new life as an insect. He then goes on to describe Gregor’s sister, Grete, with a reflection of Gregor’s opinion in the description. Kafka employs a number of stylistic devices including descriptive imagery, metaphors, and symbolism in the passage to describe the situation.