scholarly journals Religious Epistemologis: Evidentialisme dan Eksklusivisme Humanist

2020 ◽  
Vol 4 (2) ◽  
pp. 11-20
Author(s):  
Muliadi Muliadi
Keyword(s):  
Human Beings ◽  
Sentient Beings

This article seeks to explain about the spiritual model as an effort that is passed and taken by humans in understanding and achieving Something Absolute, namely God. The method used is reflective analysis, which describes deeply and comprehensively the potential inherent in human beings that is used in understanding the existence of self and God. Human definitions are very diverse, including: socio-political beings, thinking beings, sentient beings, even godly beings. All of these definitions reinforce that humans are creatures. While the object sought by humans is something that is outside and inside him. In its search, humans exploit the potential of knowledge inherent in themselves, starting from the simplest with empirical experience, then rationalist knowledge, to religious-spiritualist knowledge. With the perfection of potential and knowledge achieved, human beings are placed in two functions that must not be broken, namely to strengthen their pertical and horizontal relationships. This pertikal relationship is a form of exclusivity with his Lord, while his horizontal form is sincere dedication because he is with his fellow humans and his nature.                                                             

Which Beings Deserve Ethical Consideration? – From the Sentience Criterion to the Life Criterion

Utilitas ◽  
1996 ◽  
Vol 8 (2) ◽  
pp. 191-204
Author(s):  
Shigeo Nagaoka
Keyword(s):  
Intrinsic Value ◽  
Ethical Consideration ◽  
Human Beings ◽  
Sentient Beings

There are a variety of arguments regarding which entities on earth have intrinsic value and therefore deserve ethical consideration. The thesis that only human beings have intrinsic value has waned considerably in recent years, mainly thanks to the efforts of animal liberationists. There now seems to be wide agreement that ethical consideration should be extended to entities beyond human beings. Disagreements are concerned with how far it should be extended: to animals with similar capacities to humans, to all sentient beings, or to all living beings, or even to the whole ecosystem?

scholarly journals Singerian Vegetarianism and the Limits of Utilitarianism: A path towards a Meaning Ethics

2017 ◽  
Vol 7 (3) ◽  
pp. 46-57
Author(s):  
Gabriel Vidal Quiñones
Keyword(s):  
Ethical Consideration ◽  
Peter Singer ◽  
Human Beings ◽  
Moral Significance ◽  
Sentient Beings ◽  
Conceptual Resources

Correction: On 10th January 2017 the first author's name was changed  from Gabriel Vidal Vidal Quiñones TO Gabriel Vidal Quiñones on the website. The PDF was correct.The advent of the technological era put us in a radically different position against nature, because the whole biosphere can now be affected by our actions. Therefore, even though non-humans always had moral significance, only recently we start to realize their importance. So, we recognize them as morally significant much more than before. This brings a renewal to, and makes more patent than ever, the discussion over vegetarianism, since it challenges our view on the relation between human beings and other sentient beings. In Utilitarianism and Vegetarianism, Peter Singer tries to answer the question through the conceptual resources of utilitarianism. In contrast, we shall try to show that the issue of vegetarianism can start to be solved better in an ethical consideration that transcends the merely prescriptive.  

An Interest-Based Model of Moral Status

2021 ◽  
pp. 40-56
Author(s):  
David DeGrazia
Keyword(s):  
Social Relations ◽  
Moral Status ◽  
Self Awareness ◽  
Human Beings ◽  
Special Interests ◽  
Moral Relevance ◽  
Special Obligations ◽  
Necessary And Sufficient ◽  
Sentient Beings

This chapter briefly defends each of the following theses, which together comprise an interest-based model of moral status: (1) Being human is neither necessary nor sufficient for moral status; (2) The capacity for consciousness is necessary but not sufficient; (3) Sentience is necessary and sufficient; (4) Social relations are not a basis for moral status but may ground special obligations to those with moral status; (5) The concept of personhood is unhelpful in modeling moral status, unless a non-vague conception is identified and its moral relevance clarified; (6) Sentient beings are entitled to equal consequentialist consideration; and (7) Sentient beings with substantial temporal self-awareness have special interests that justify the added protection of rights. This model will be engaged in illuminating the moral status of ordinary, self-aware human beings, non-paradigm humans, animals, robots and AI systems, brain organoids, and post-humans with superior self-awareness.

scholarly journals Manusia dan Pendidikan Islam

2019 ◽  
Vol 4 (2) ◽  
pp. 245-251
Author(s):  
Subri Subri
Keyword(s):  
Human Nature ◽  
Human Beings ◽  
Sentient Beings ◽  
The Universe

Indeed, the universe and its contents created Allah is as a means of passage and by whom the facility is provided and prepared for the benefit of sentient beings as inhabitants of this nature. So that form of creation of the universe is not just created (playfully) without any function and even destination. Thus, operating the manusialha to the universe as well as possible. Because human beings are perfect beings who possess perfection. The perfection of human nature, according to Islam, it does not mean that humans are unique demands outside of his nature, but instead he is able to empower its potential both for themselves and others. And fatherly empowering potential of the course must be with knowledge and science that knowledge is acquired through education course

Dairy cattle welfare in India: A review

2017 ◽  
Vol 36 (02) ◽  
Author(s):  
Chandan Kumar ◽  
Madan Lal Kamboj ◽  
Subhash Chandra ◽  
Amit Kumar
Keyword(s):  
Dairy Cattle ◽  
Animal Welfare ◽  
Human Beings ◽  
Human Welfare ◽  
Five Freedoms ◽  
Sentient Beings

Animal welfare means how an animal is coping with the conditions in which it lives; it is based on ‘five freedoms’ and ‘four principles’ of animal welfare. Dairy cattle are considered as sentient beings due to which husbandry should be provided as per their needs. As cattle and human beings are intrinsically connected to each other, protection of cattle from diseases and unnecessary suffering should become prime responsibility of human. Welfare of dairy cattle cannot be measured directly, as is multidimensional in nature and can be measured by various indicators which are either direct or indirect. In this review we try to analyze dairy cattle welfare, their indicators and their assessment.

On There Being Some Limits to Morality

1992 ◽  
Vol 9 (2) ◽  
pp. 63-80
Author(s):  
John Kekes
Keyword(s):  
Moral Values ◽  
Human Beings ◽  
Moral Ideal ◽  
Promising Candidate ◽  
Summum Bonum ◽  
Sentient Beings ◽  
The Ideal

It is doubtful that our age can lay claim to having formulated a significant moral ideal, but perhaps the most promising candidate is the ideal of pluralism. It involves rejection of the destructive quest for a summum bonum, and the growing recognition that the legitimate ends of life are many, that there is a wide variety of good and admirable lives, and that there is no blueprint drawn in heaven which would provide those who gained access to it with the knowledge of how to live well.The implications of pluralism are many, and some of them are subversive of widely accepted values. The aim of this essay is to discuss one unsettling consequence of pluralism. Pluralism is a thesis about values, and it is part of this thesis that many values are incommensurable and conflicting. It is usual to interpret the plurality of incommensurable values, and the conflicts thereby produced, as obtaining within morality. Incommensurability is taken to hold between moral values, and the resulting conflicts are regarded as moral. Much has been written about this, and I do not propose to add to it. My interest is in discussing pluralism as it affects a particular type of conflict between moral and nonmoral values.Since it will be central to the discussion, I must now indicate what I mean by “moral” and “nonmoral” values. All values derive from benefits and harms to sentient beings, but I shall ignore other sentient beings here and concentrate on benefits and harms for human beings.

THE TEACHING AND PRACTICE OF FILIAL PIETY IN BUDDHISM

2016 ◽  
Vol 31 (2) ◽  
pp. 212-226
Author(s):  
Guang Xing
Keyword(s):  
Filial Piety ◽  
Chinese Culture ◽  
Belief System ◽  
Confucian Ethics ◽  
Chinese Buddhism ◽  
Human Beings ◽  
Buddhist Ethics ◽  
Buddhist Teaching ◽  
Sentient Beings ◽  
The Buddha

AbstractBuddhist scholars like Kenneth Ch'en have argued that the teaching of filial piety was a special feature of Chinese Buddhism as a response to the Chinese culture. Others, among them John Strong and Gregory Schopen, have shown that filial piety was also important in Indian Buddhism, but Strong does not consider it integral to the belief system and Schopen did not find evidence of it in early writings he examined. In this article, through an analysis of early Buddhist resources, the Nikāyas and Āgamas, I demonstrate that the practice of filial piety has been the chief good karma in the Buddhist moral teaching since its inception, although it is not as foundational for Buddhist ethics as it is for Confucian ethics. The Buddha advised people to honor parents as the Brahmā, the supreme god and the creator of human beings in Hinduism, as parents have done much for their children. Hence, Buddhism teaches its followers to pay their debts to parents by supporting and respecting them, actions that are considered the first of all meritorious deeds, or good karma, in Buddhist moral teachings. Moreover, according to the Buddhist teaching of karma, matricide and patricide are considered two of the five gravest bad deeds, and the consequence is immediate rebirth in hell. Mahāyāna Buddhism developed the idea of filial piety further and formulated the four debts to four groups of people—parents, sentient beings, rulers, and Buddhism—a teaching that became very popular in Chinese Buddhism and spread to other East Asian countries.

scholarly journals Inclusion and Repression of Animal Figures in the Short Fiction of Chekhov and Bangdel

2020 ◽  
Vol 33 ◽  
pp. 102-108
Author(s):  
Saroj Koirala
Keyword(s):  
Literary Criticism ◽  
Animal Behavior ◽  
Short Fiction ◽  
Animal Communication ◽  
Focal Point ◽  
Domestic Animals ◽  
Human Beings ◽  
Innovative Tool ◽  
Human Animal ◽  
Sentient Beings

Fiction is largely a domain of human beings having anthropocentrism as its organizing principle. However, the genre sometimes employs non-human animals too as characters which can be viewed as an innovative tool of modern narratology. Through the use of de-anthropomorphized characters such works provide space for an interpretation of animal behavior and their consciousness. Universally, human beings have kept companion pets as domestic animals are believed to be sentient beings compared to wild ones. For instance, archeological records of 15 millenniums have reported that dogs used to live together with humans because of their faithful companionship. Animals, therefore, abound in literature across all ages and cultures, but only rarely have they been the focal point of systematic literary study (McHugh 487). As a result, more recent literary criticism has focused on the ethics and the politics of human-animal bonds (HAB), animal communication, animal emotion and so on.

scholarly journals 儒家生命倫理視野下人工生殖倫理觀之構建

2011 ◽  
Vol 9 (1) ◽  
pp. 71-84
Author(s):  
Caixia WANG ◽  
ZHANG ◽  
Shuo ZHANG
Keyword(s):  
Human Life ◽  
Reproductive Technology ◽  
Policy Formulation ◽  
Human Beings ◽  
Artificial Reproduction ◽  
Life And Death ◽  
Ethical Conflicts ◽  
Digital Commons ◽  
Sentient Beings ◽  
Artificial Reproductive Technology

LANGUAGE NOTE | Document text in Chinese; abstract also in English.隨著人工生殖技術的發展和應用，相伴而來的社會倫理問題也日益增多。為了使該技術真正做到以人為本、為人類的生存和發展而服務，及為人類的圓滿生活造福，探討和構建一種適應現代人工生殖技術發展和應用的倫理觀有十分逼切的需要，以指導並引領人工生殖的研究和運用及發揮技術的正面效應。儒家生命倫理以“仁愛”、“以義制利”、“天人合一”及對人類的終極關懷作為生命科技發展的最高價值判斷標準，為現代人工生殖倫理觀的構建提供了深厚的文化底蘊和理論依據。儒家生命倫理觀不僅能為該技術的應用提供價值標準，而且最重要的是能引領世人以理性的態度，從人與人、人與社會以及人與自然之間三個方面和對人的終極關懷、對現代生命科技發展及其應用進行反思，從人類整體的利益去認識現代生命科技的弊端和危害，從而調整人類自身行為，限制自身欲望，實現人類可持續發展。因此，重新認識和發掘儒家生命倫理思想，從儒家生命倫理視野下構建人工生殖倫理觀有著深遠的社會意義。With the development and application of artificial reproductive technology, humans are able to “artificially reproduce.” However, a series of ethical problems and conflicts have arisen from the practice of artificial reproduction, suggesting that modern artificial reproductive technology serves as a kind of “double-edged sword” – it provides both benefit and harm to human beings. How to attend to the ethical conflicts arising from artificial reproduction, and more importantly, how to develop adequate contemporary ethics to provide guidance to society regarding artificial reproduction, are crucially important ethical tasks that must be addressed. This essay argues that Confucian ethical wisdom and principles should be drawn upon to develop a legitimate Chinese bioethics and a suitable Confucian ethical construction of artificial reproduction in contemporary Chinese society.Based on Confucian ethical wisdom and insights, this essay argues that a Confucian ethical construction of artificial reproduction should include the following principles to direct relevant policy formulation and guide human conduct. The Confucian principle regarding human life is that humans are the most noble of all sentient beings. Regarding the relation between morality and benefit, Confucianism advocates a harmonious association, in which benefit should be pursued under the constraint of morality. Regarding a suitable view of nature, Confucian wisdom emphasizes the unity of Heaven and human – the Dao of Heaven is, in the metaphysical sense, followed by both nature and humanity. Regarding lives and things in the world, Confucianism upholds the ideal of honoring life and caring for things to create an ordered world. Regarding life and death, the Confucian vision is that life should be happy and death should be peaceful. Regarding one’s social responsibility, the Confucian principle is that one must follow the call of righteousness (yi) and should never violate righteousness for one’s self-interest. This essay argues that these valuable intellectual and moral resources should be drawn upon in shaping a contemporary Confucian ethical construction of artificial reproduction.DOWNLOAD HISTORY | This article has been downloaded 140 times in Digital Commons before migrating into this platform.

Rate of Absorption of Water from Stomach and Small Bowel of Human Beings

1954 ◽  
Vol 27 (5) ◽  
pp. 565-577 ◽  
Author(s):  
John F. Scholer ◽  
Charles F. Code
Keyword(s):  
Small Bowel ◽  
Human Beings ◽  
Rate Of Absorption
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