Livestock, Meat, and Fish

Author(s):  
Robert Paarlberg

How are farm animals different from crops? In some respects, they are not so different. Human beings have eaten animals—including fish—from the beginning, and we have bred domesticated animals to serve our food purposes in much the way that we have bred crops. Moreover, market...

Author(s):  
Eleonore Stump
Keyword(s):  

This chapter considers shame in its major varieties and shows that each of these kinds of shame has a defeat in the atonement of Christ. It then considers guilt in all its elements, including the brokenness in the psyche of the wrongdoer and the bad effects on the world resulting from his wrongdoing, and it shows that, on the interpretation of the doctrine of the atonement argued for in this book, the atonement can remedy all human guilt. Consequently, through the atonement of Christ, a person in grace is freed from guilt and reconciled with God and with other human beings as well, and his guilt is defeated in his flourishing. On this interpretation of the doctrine, one can see the way in which the atonement of Christ makes sense as a solution to the main problem that the atonement was meant to remedy.


Author(s):  
Frederick Schauer

Law is not a natural kind, but is instead an artifact. Like all artifacts, the artifact of law is created by human beings. But what human beings create can be re-created, and thus the artifact that is law is always open to modification or revision. And if law is open to modification or revision, then so too is our concept of it. This chapter explores the way in which one form of jurisprudential scholarship is that which seeks not to identify what our concept of law now is, but, rather, what our concept of law ought to be, in light of any number of moral or pragmatic goals.


2021 ◽  
pp. 194277862110000
Author(s):  
Sheila Margaret McGregor

This article looks at Engels’s writings to show that his ideas about the role of labour in the evolution of human beings in a dialectical relationship between human beings and nature is a crucial starting point for understanding human society and is correct in its essentials. It is important for understanding that we developed as a species on the basis of social cooperation. The way human beings produce and reproduce themselves, the method of historical materialism, provides the basis for understanding how class and women’s oppression arose and how that can explain LGBTQ oppression. Although Engels’s analysis was once widely accepted by the socialist movement, it has mainly been ignored or opposed by academic researchers and others, including geographers, and more recently by Marxist feminists. However, anthropological research from the 1960s and 1970s as well as more recent anthropological and archaeological research provide overwhelming evidence for the validity of Engels’s argument that there were egalitarian, pre-class societies without women’s oppression. However, much remains to be explained about the transition to class societies. Engels’s analysis of the impact of industrial capitalism on gender roles shows how society shapes our behaviour. Engels’s method needs to be constantly reasserted against those who would argue that we are a competitive, aggressive species who require rules to suppress our true nature, and that social development is driven by ideas, not by changes in the way we produce and reproduce ourselves.


2013 ◽  
Vol 52 (2) ◽  
pp. 272-286 ◽  
Author(s):  
Hektor KT Yan

This article deals with conceptual questions regarding claims to the effect that humans and animals share artistic abilities such as the possession of music. Recent works focusing on animals, from such as Hollis Taylor and Dominique Lestel, are discussed. The attribution of artistic traits in human and animal contexts is examined by highlighting the importance of issues relating to categorization and evaluation in cross-species studies. An analogy between the denial of major attributes to animals and a form of racism is drawn in order to show how questions pertaining to meaning can impact on our understanding of animal abilities. One of the major theses presented is that the question of whether animals possess music cannot be answered by a methodology that is uninformed by the way concepts such as music or art function in the context of human life: the ascription of music to humans or non-humans is a value-laden act rather than a factual issue regarding how to represent an entity. In order to see how humans and animals share a life in common, it is necessary to come to the reflective realization that how human beings understand themselves can impact on their perception and experience of human and non-human animals.


1997 ◽  
Vol 4 (1) ◽  
pp. 119-122 ◽  
Author(s):  
Julian Thomas

I am grateful to Håkan Karlsson for his thoughtful commentary on some of the issues concerning Heidegger and archaeology which were raised in a previous issue of this journal, and find myself fascinated by his project of a ‘contemplative archaeology’. However, one or two points of clarification could be made in relation to Karlsson's contribution. Firstly, as a number of authors have pointed out (e.g. Anderson 1966, 20; Olafson 1993), the gulf between Heidegger's early work and that which followed the Kehre may have been more apparent than real. While his focus may have shifted from the Being of one particular kind of being (Dasein) to a history of Being (Dreyfus 1992), the continuities in his thought are more striking. Throughout his career, Heidegger was concerned with the category of Being, and the way in which it had been passed over by the western philosophical tradition. It is important to note that in Being and time the analysis of Dasein essentially serves as an heuristic: the intention is to move from an understanding of the Being of one kind of being to that of Being in general. What complicates the issue is the very unusual structure of this specific kind of being, for Heidegger did not choose to begin his analysis with the Being of shoes or stones, but with a kind of creature which has a unique relationship with all other worldly entities. ‘Dasein’ serves as a kind of code for ‘human being’ which enables Heidegger to talk about the way in which human beings exist on earth, rather than becoming entangled in biological or psychological definitions of humanity. In this formulations, what is distinctive about human beings is that their own existence is an issue for them; Dasein cares, and this caring is fundamentally temporal.


2016 ◽  
Vol 48 (1) ◽  
pp. 303-315
Author(s):  
Halina Święczkowska ◽  
Beata Piecychna

Abstract The present study deals with the problem of the acquisition of language in children in the light of rationalist philosophy of mind and philosophy of language. The main objective of the paper is to present the way Gerauld de Cordemoy’s views on the nature of language, including its socio-linguistic aspects, and on the process of speech acquisition in children are reflected in contemporary writings on how people communicate with each other. Reflections on 17th-century rationalist philosophy of mind and the latest research conducted within the field of cognitive abilities of human beings indicate that between those two spheres many similarities could be discerned in terms of particular stages of the development of speech and its physical aspects.


1978 ◽  
Vol 9 (4) ◽  
pp. 489-495 ◽  
Author(s):  
Richard W. Bulliet

One of the few predictable opportunities for the exercise of free will that comes the way of most human beings is the bestowal of names upon their children. To be sure, local or national custom may legally restrict or otherwise limit the scope of that freedom in some cases; but by and large, there is normally some choice to be made, and the beneficiary of the choice, the child, is inevitably powerless to influence it.


Author(s):  
E. Kovalev

In 2007-2008 the world food crisis has substantially aggravated. This is a good reason to ponder over the fate of our technological civilization and a reminder of the finite nature of the resources used by the mankind. These resources include minerals, land suitable for cultivation, water and, at last, the technologies for securing the growing world population with the foods. The crisis has opened the eyes of many enthusiasts of the scientific and technological progress to some of its bitter fruits, in particular, to the polarization of food production and consumption, hunger and poverty of millions human beings, environmental pollution, progressive exhaustion of resources. Still, there are enough reasons to be optimistic. Earth's civilization has survived many turning points and has always found the way out and the methods to resolve the problem. It may be hoped that the humanity will also found the way out from the maze of problems that showed up as a result of the food crisis, at least in the foreseeable future.


DIALOGO ◽  
2021 ◽  
Vol 8 (1) ◽  
pp. 94-109
Author(s):  
Tudor-Cosmin Ciocan ◽  
Constantin Cucos ◽  
Maria Ciocan

The way in which the “traditional” system of education ends up deflecting people's attention from the things that make us, human beings, a whole, a species, and a unity, is constantly and ascendingly challenged and thought against. Currently, we need to find out what features of the former educational system, especially those institutionalized, maintained by the school and society, are highlighted here to be eliminated and what is their authentic value in the system. In the present approach, we will refer, as an example, to religious education. These characteristics that we intend to discuss here do not target a “radical” pedagogy but question the educational system in relation to the inclusion-exclusion binomial. The stereotype, bias, and pretentious choices strained by exclusivism through education actually dehumanize us and stress on features that do not honor us. Is it possible to ever lose them along with all their harmful social consequences?


2009 ◽  
Vol 81 (3) ◽  
pp. 367-380 ◽  
Author(s):  
Luis E. C. Andrade

Human beings have taken successive approaches for the understanding and management of diseases. Initially brewed in supernatural concepts and mystical procedures, a vigorous scientific approach has emerged on the grounds of fundamental disciplines such as anatomy, microbiology, biochemistry, physiology, immunology, pathology, and pharmacology. The resulting integrated knowledge contributed to the current classification of diseases and the way Medicine is carried out today. Despite considerable progress, this approach is rather insufficient when it comes to systemic inflammatory conditions, such as systemic lupus erythematosus, that covers clinical conditions ranging from mild pauci-symptomatic diseases to rapidly fatal conditions. The treatment for such conditions is often insufficient and novel approaches are needed for further progress in these areas of Medicine. A recent breakthrough has been achieved with respect to chronic auto-inflammatory syndromes, in which molecular dissection of underlying gene defects has provided directions for target-oriented therapy. Such approach may be amenable to application in systemic auto-immune diseases with the comprehension that such conditions may be the consequence of interaction of specific environmental stimuli and an array of several and interconnected gene polymorphisms. On the bulk of this transformation, the application of principles of pharmacogenetics may lead the way towards a progressively stronger personalized Medicine.


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