scholarly journals 對虐貓事件的儒家生命倫理學思考——兼論動物權利

2007 ◽  
Vol 5 (2) ◽  
pp. 65-78
Author(s):  
Yungling WANG
Keyword(s):  
Animal Rights ◽  
Human Life ◽  
Chinese Society ◽  
Chinese Government ◽  
Human Beings ◽  
Public Media ◽  
Digital Commons ◽  
The Status ◽  
Tom Regan ◽  
The Relationship

LANGUAGE NOTE | Document text in Chinese; abstract also in English.二O O 六年春，中國發生了一次女子虐貓引發民眾憤怒的事件。許多批評者措詞激烈，不少媒體也介入了對該事件的報道和評論。在這種報道和評論中，包括記者和專家在內，幾乎毫無例外地對女子虐貓的行為給予了否定，他們認為女子虐貓行為殘忍變態，激進者認為虐貓行為侵犯動物權利，中國應當對動物權利保護立法。但是這些認識和評論或者源於生活經驗，或者源於道德直覺，或者源於糢糊不清的道德認知，卻缺乏其正理性的深入的哲學或者倫理學思考，在儒家生命倫理學看來是荒謬的。對動物權利的主張起源於動物保護運動， 今天的主要代表人物是辛格和湯姆．雷根 (Tom Regan)。但在儒家生命倫理學看來，他們關於動物與人平等和動物享有權利的觀點都是站不住腳的。儒家生命倫理學認為， 萬物之中人為貴， 人的地位無可爭辯地高於動物。儒家思想家幾乎從來沒有把動物放在與人平等的地位上加以考慮， 而是把人放在差等之愛的最高地位。此外，在儒家思想體系中， 動物不但地位低下，而且其心智、認識、行為均不可與人相比。儒家思想家會同意湯姆．雷根關於人是“生活的主體”的觀點，但卻不承認動物也能成為“生活的主體”，理由很簡單，動物沒有父子之親，沒有男女之別，沒有行為規範。儒家經典著作認為，人獸之別，還在於人有禮，而動物則沒有。在儒家看來，道德與倫理只與人類生活有關，而與動物無闕，人與動物的關係不能成為道德之一倫。總之，動物權利無法得到儒家生命倫理學的辯護。動物權利論危害甚大。抬高動物的權利地位，其實質就是降低人類的權利地位，傷害人類，或者說反人類。主張為動物權利或動物福利立法，是十分危險的事情。In the spring of 2006, a Chinese woman maltreated a cat and caused indignation in Chinese society. Many individuals launched critiques on the woman with severe tongue, and public media took part in the report and critique of the incident. Some individuals argue that the woman infringed animal rights and the Chinese government should formulate a law to protect animal rights. This essay draws on Confucian moral and intellectual resources to contend that animals do not have rights and the Chinese government should not issue any law on animal rights.The proposition of animal rights came from the modern Western "animal-protecting movement". The primary representative scholars who attempt to argue for animal rights are Peter Singer and Tom Regan: they hold that human beings and animals are equal and animals should have rights. This view, however, cannot fit into Confucian bioethics. On the Confucian view, human beings are the noblest beings in the world. The status of human being is without question higher than the status of animals. Confucian scholars would never give a position to animals that would be same as human beings. Although Confucian scholars can agree with Tom Regan on the view that human beings are "the subjects of life," they cannot accept the view that animals could be "the subjects of life." The Confucian arguments are very clear: Animals do not have the virtue of qin (intimacy) between the father and the son; they do not have the virtue of bie (difference) between the male and the female; and they do not have behavior norms (de). In short, human beings and animals are essentially difference, on Confucianism, because human beings can cultivate the virtues based on the practice of rituals (li, 禮), while animals do not have the practice of rituals at all. Accordingly, from the Confucian perspective, morality or ethics is only related with human life, but is outside of animal life. The relationship between human beings and animals does not belong to the moral relationship. In a word, animal rights cannot be accepted by Confucian bioethics.Upholding animal rights is consequently undesirable. Heightening animal status is equivalent to debasing human status. This is to harm human beings. This paper concludes that legalizing animal rights is very dangerous.DOWNLOAD HISTORY | This article has been downloaded 169 times in Digital Commons before migrating into this platform.

History and Systems of Critical Psychology

2021 ◽  
Author(s):  
Thomas Teo
Keyword(s):  
Psychological Theory ◽  
Critical Psychology ◽  
Human Beings ◽  
Strong Basis ◽  
Psychological Practice ◽  
The Status ◽  
Critical Approaches ◽  
The Individual ◽  
Many Sources ◽  
The Relationship

Critical psychology comprises a broad range of international approaches centered around theories and practices of critique, power, resistance, and alternatives of practice. Although critical psychology had an axial age in and around the 1970s, many sources can be found decades and even centuries earlier. Critical psychology is not only about the critique of psychology, which is a broader historical and theoretical field, but about doing justice in and through theory, justice with and to groups of people, and justice to the reality of society, history, and culture as they powerfully constitute subjectivity, as well as the discipline and profession of psychology. Doing justice in and through psychological theory has a strong basis in Western critical approaches, representing a privileged position of reflection in Euro-American research institutions. Critical psychologists argue that traditional psychology is missing its subject matter and hence is not doing justice in methodology, and its practices of control and adjustment are not doing justice to the emancipatory possibilities of human agency or human science. Critical psychologists who are attempting to do justice with and to human beings are not neglecting the onto-epistemic-ethical domain, but are instead focusing on people, often marginalized or oppressed groups. Critical psychologists who want to do justice in history, culture, and society have argued that traditional psychological practice means adaption and adjustment. This means that not only subjectivity, but also the discipline and profession of psychology need to be connected with contexts. Psychologists have attempted to conceptualize the relationship between society and the individual, as well as the ability of humans not only to adapt to an environment but to change their living conditions and transform the status quo. This conceptualization also means providing concrete analyses of how current society, based in neoliberal capitalism, not only impacts individuals but also the discipline of psychology. Despite the complexities of critical psychology around the world, critical psychologists emphasize the importance of reflexivity and praxis when it comes to changing the conditions of social reality that create mental life. Given that subjectivity cannot be limited to intra-psychological processes, critical psychologists attend to relational and structural societal realities, requiring inter- and transdisciplinarity in the discipline and profession.

The Case for Animal Rights

Dialogue ◽  
1984 ◽  
Vol 23 (4) ◽  
pp. 669-676 ◽  
Author(s):  
Hugh Lehman
Keyword(s):  
Animal Rights ◽  
Scientific Research ◽  
Moral Rights ◽  
Toxicity Tests ◽  
Wild Animals ◽  
Human Beings ◽  
Moral Obligations ◽  
Moral Condemnation ◽  
Tom Regan

In his previous papers written on the topic of animal rights, Tom Regan argued that on the assumption that certain human beings have moral rights then so do certain animals. Here the argument is carried a stage further; Regan argues that some animals have certain moral rights. For the most part the book is taken up with criticizing alternative views concerning our moral obligations to animals and explaining and defending “The Rights View”. In the final chapter, Regan draws out the implications ofthe rights view. These include arguing for an obligation to be a vegetarian, moral condemnation of hunting and trapping of wild animals as well as of most of the uses of animals for scientific purposes. Animals are not to be used for toxicity tests, in education contexts or in scientific research even though this may produce beneficial consequences for humans and other animals. The book is very clearly written and well argued. It covers all important positions and arguments related t o the question of our moral obligations to animals. It is, I believe, the best book to appear on this subject to date.

scholarly journals Potret Kekerasan dan Perlindungan Anak dalam Perspektif Sosio-Yuridis

2014 ◽  
Vol 4 (01) ◽  
pp. 92-111
Author(s):  
Sukamto Sukamto
Keyword(s):  
Social Life ◽  
Growth And Development ◽  
Refugee Children ◽  
Human Beings ◽  
Violence Against Children ◽  
Children And Parents ◽  
Abuse And Neglect ◽  
The Status ◽  
The Right ◽  
The Relationship

Abstract: Children are human beings who have not reached adulthood. They have right to live safely and comfortably and to avoid violence. In reality, it is often encountered a violence on children. There are several factors of violence against children, namely: first, a ‘perception’ that sees the status of parents who occupy an important role in social life of children. The relationship between children and parents has a strong emotional bond; second, with regard to the above ‘perception’, of course, it has a very complex implication at all, including the unbalanced relationship between children and parents, the emergence of violence against children by their own parents; third, a system and tradition, that have been embraced by the paternalistic people, becomes the reason to put the children’s status under that of the parents. To provide protection for children, the Indonesian government has made Undang-Undang on children protection, as outlined in Undang-Undang No. 23 tahun 2002. It can generally be classified as follows: first, the right of survival; second, the right of growth and development; third, the right to get protection includes protection against discrimination, abuse and neglect, protection for children without family and protection for refugee children; and fourth, the right of participation which includes the right to express their opinion/view in all matters relating to the fate of the children.Keywords: Violence, protection, child, socio-juridical

墮胎——道家和道教的觀點

2012 ◽  
Vol 10 (2) ◽  
pp. 133-147
Author(s):  
Linchun QUAN
Keyword(s):  
Medical Technology ◽  
Natural World ◽  
Human Beings ◽  
The Past ◽  
One Child Policy ◽  
Child Policy ◽  
Digital Commons ◽  
Bioethical Issues ◽  
The One ◽  
The Relationship

LANGUAGE NOTE | Document text in Chinese; abstract also in English.道家思想尊重人性、堅持貴生輕物、生命至上，維護人的發展。道家對待生死的態度是遵循自然本性，主張順其自然。從這一觀點出發，墮胎不是自然而然，而是通過人為的手段達到其他的目的。道教除了順其自然的思想外，還強調陰陽平衡、尊道積德。道教認為，胎兒具有靈性，因此是有生命的，殺死胎兒屬於殺生惡行。道家和道教對待墮胎的態度無疑對於當今審視中國墮胎政策，富有一定的啟示意義。雖然，道家和道教沒有使用“權利”這樣的倫理語言，但卻反映了對生命的尊重。Daoism, one of China’s major philosophical and religioustraditions, emphasizes such notions as holism, organicism, andnaturalness, promoting the idea of living in line with the rulesand patterns of nature. This essay examines the Daoist ethics ofliving naturally with special attention given to abortion. It pointsout that for philosophical Daoism, abortion is not acceptablebecause it is considered an “artificial” action for a self-servingpurpose, such as aborting an unwanted baby girl after a sex teston a fetus. For religious Daoism, abortion is not acceptable because the fetus has a spirit and a soul. Both traditions maintain the importance of the sacredness of all life. Yet the language of rights and choices is absent in Daoism, and the aim of the essay is to present the basic teaching of Daoism and show that it is relevant to contemporary bioethical issues. With the increasing use of modern medical technology that makes the control or manipulation of the human body much easier, it is utterly important for humanity to think about the nature of human beings and the relationship between itself and the natural world. The essay also contends that Daoism offers a perspective to reflect on the one-child policy in China that has been practiced in the past few decades.DOWNLOAD HISTORY | This article has been downloaded 1355 times in Digital Commons before migrating into this platform.

Supererogation and the relationship between religious and secular ethics: some perspectives drawn from Thomas Aquinas and John of the Cross

2015 ◽  
Vol 77 ◽  
pp. 163-183 ◽  
Author(s):  
Mark Wynn
Keyword(s):  
Human Life ◽  
Thomas Aquinas ◽  
Distinctive Character ◽  
Religious Vision ◽  
First Case ◽  
The Status ◽  
Secular Ethics ◽  
John Of The Cross ◽  
Radical Revision ◽  
The Relationship

In this paper, I consider the fruitfulness of the notion of supererogation for an understanding of the relationship between religious and secular ethics. I approach this theme in three ways. First, I note a contrast between the virtues of neighbour love and infused temperance, as they are represented in the work of Thomas Aquinas: in the first case, but not the second, appeal to religious context changes the status of an action, so that it is now obligatory when it would otherwise have been supererogatory. I consider how we might explain this difference, and what it indicates about the distinctive character of a ‘religious ethic’. Next, I note how John of the Cross's account of the spiritual life, while tracking Aquinas's discussion on certain points, invites a more radical revision of the distinction between obligation and supererogation. Finally, and briefly, I argue that these reflections throw new light on a puzzle that is posed by some attempts to ground religious commitments in moral commitments. In all of these ways, the notion of supererogation turns out to be key for an appreciation of the distinctive character of a religious vision of human life.

scholarly journals Cabanis and the Philosophy of Human Passions: The Medicalization of Morals and the Politicization of Medicine

Gesnerus ◽  
2017 ◽  
Vol 74 (1) ◽  
pp. 71-90
Author(s):  
Marie Gaille
Keyword(s):  
Human Life ◽  
Human Existence ◽  
Moral Dimension ◽  
Main Thesis ◽  
Anthropological Theory ◽  
Complex Processes ◽  
Complementary Approach ◽  
The Status ◽  
Body And Soul ◽  
The Relationship

Cabanis established a connection between three philosophically crucial issues: the relationship between body and soul, body and mind; the status and place occupied by medicine in politics; the content of anthropological theory. To him, an understanding of the moral dimension of human existence can be gained only on the basis of the knowledge of the physical person. This contribution focuses on the meaning and scope of Cabanis’ materialistic anthropology. Based on a commentary of the Rapports and of Cabanis’ previous works, it highlights the attention paid by Cabanis to the complex processes and interactions that give birth to the moral manifestations of human life. It allows to depart from a linear interpretation of his main thesis. This contribution also aims at proposing an analysis of the place granted to physiological knowledge in regard of the specific goals pursued by political bodies, in a complementary approach to Staum’s interpretation of Cabanis’ thought.

scholarly journals Treatment of Nature in Sangam Poetry

2020 ◽  
Vol 5 (2) ◽  
pp. 1-11
Author(s):  
N Murugesapandian
Keyword(s):  
Daily Life ◽  
Human Life ◽  
Human Beings ◽  
The People ◽  
The Relationship

Sangam poems are a document of how the Sangam Tamils faced nature. People who lived during the Sangam period sought to understand the nature around them. They discovered that the vast energies of nature were understood as mysteries that could not be understood by humans easily. The activities and thoughts among the ancient Tamils were tried to understand the relationship between nature and human beings are recorded in the Sangam Poems . The influence of geography in shaping the culture and characteristics of the ancient Tamils is compelling. The poems of the Sangam poets are based on the composition of flora and fauna and the composition of flora and fauna based on nature and tradition. Since the Sangam poets were nature-obsessed, they naturally recorded detailed information about plants and animals in their poems. In the daily life of the people there is a variety of information about nature, both in terms of coding and application. Sangam poems are inspired by contextual recordings that depict the background of human life, without simply copying the metaphor, implicit, and imaginary nature of the Sangam poets’ descriptions of nature. The expressions of the Sangam Tamils trying to reconcile with them are recorded in the Sangam poems. This article describes the treatment of nature in Sangam literature.

scholarly journals CHARACTERISTICS OF ISLAMIC EDUCATION IN THE PERSPECTIVE OF THE QURAN AND AL-HADITS

2020 ◽  
Vol 9 (02) ◽  
pp. 522
Author(s):  
Lukman Hakim
Keyword(s):  
Human Life ◽  
Life Quality ◽  
Islamic Education ◽  
Educational Goals ◽  
Human Beings ◽  
Educational Materials ◽  
Islamic Perspective ◽  
Purpose Of Education ◽  
The Relationship ◽  
The Universe

Formulating the goals of Islamic education must be prioritized before formulating other educational elements. Concern about educational goals is more important than concerns about educational materials or methods because educational materials and methods can change from time to time, while educational goals do not change. It is always constant and does not change. From an Islamic perspective, the purpose of education must be in line with the goal of human creation, namely to serve oneself or worship al-Kholiq Subhanahu Wata'ala and carry out the duties of the caliphate. Worship in Islam reaches to touch all aspects of life. It is not only limited to the rituals (asy-sya'aa'ir), which we are familiar with in prayer, fasting, zakat, and hajj. However, it also includes all movements and all activities that can improve human life quality or prosper human beings. Concerning the relationship with the Rabb of humans, they are servants of Allah. Meanwhile, about the relationship with the universe (kaun), man is the caliph. Therefore, it can be said that human life's purpose is to fulfill servitude and devotion - in a broad sense - to Allah Ta'ala. At the same time, his role on earth is as caliph (leader) in this universe

scholarly journals 道、技與自然——現代生物科技的莊子式批判

2011 ◽  
Vol 9 (2) ◽  
pp. 61-77
Author(s):  
Hongwen LI
Keyword(s):  
Human Life ◽  
Natural World ◽  
Human Beings ◽  
Human Flourishing ◽  
Moral Issues ◽  
Engineering Technology ◽  
The Social ◽  
Digital Commons ◽  
Modern Biotechnology ◽  
Living Organisms

LANGUAGE NOTE | Document text in Chinese; abstract also in English.現代生物科技的廣泛應用引發了一系列社會、法律和倫理問題，它帶來的負面效應正如它的正面效果一樣多。現代生物科技的基本邏輯體現在：它採取還原論的思維模式，秉承改善生命的宗旨，以及持有技術樂觀主義的態度。作者運用莊子的哲學思想對現代生物科技展開一般性批評。作者指出，現代生物科技首先表現出強烈的反自然性，它向自然提出過分要求，干擾、阻止事物順其自然、按其本性來展示自己。現代生物科技還表現出異化特徵，主要體現在物質化和資本化兩個方面。物質化將人的活動限制在物的層面，片面追求物的有用性；資本化則導致生物資本主義的發展。用莊子道家的語言，技術的非自然性和異化的直接原因是“道”“技”分離。因此，為了走出現代生物技術的陷阱，應該採取莊子“道技合一”的方式，實現“技不離道”、“以道馭技”、“道法自然”之完美結合。Biotechnology is a field of applied biology that involves the use of living organisms and bioprocesses such as engineering, technology, and medical research. This paper highlights the social, legal, and moral issues brought about by modern biotechnology. It is particularly concerned with materialism, capitalism, and commercialism where biotechnological means are explored and exploited without ethical boundaries. The result of biotechnological abuse is that we human beings will become increasingly alienated from our authentic nature and being.Daoism was one of the major philosophical traditions of ancient China, based on the teaching of Laozi and Zhuangzi. This paper focuses on the Daoist view of human life and its relation to the natural world from Zhuangzi’s perspective. It will be contended that we must put “human flourishing” – the Dao – first, before we care about the utility of science and technology – the Ji. According to Daoism, true human self-realization depends on the unity between the Dao and the Ji.DOWNLOAD HISTORY | This article has been downloaded 138 times in Digital Commons before migrating into this platform.

Children and the Church in Medieval England

1994 ◽  
Vol 45 (4) ◽  
pp. 563-587 ◽  
Author(s):  
Nicholas Orme
Keyword(s):  
Piers Plowman ◽  
Medieval England ◽  
Human Beings ◽  
The Status ◽  
The Relationship ◽  
The Church

At the beginning of Langland's poemPiers Plowman, the narrator, having glimpsed the field of folk and the two castles, meets a lady with a beautiful face, clothed in linen. When he fails to recognise her, she gently chides him. ‘I am Holy Church; you ought to know me. I received you at the first and taught you faith. You brought me pledges to fulfil my bidding and to love me loyally while your life lasts.’ In these few words, Langland affirms the importance of childhood as inaugurating the relationship between human beings and the Church. Every child becomes a member of the Church by baptism soon after birth. The Church teaches its faith to the child, and the child is committed by its godparents to carry out the Church's requirements in a loving way. This view of childhood is a limited one. It centres on the outset of life—birth and baptism – not on the following fifteen years or so, and it does not perceive the status of children in the Church to differ in principle from that of adults, who also received teaching and owed commitments. Nowhere in his work has Langland much to say about children and in this respect he is typical of most medieval writers. Little was written about the work of the Church with children or the involvement of children in Church, despite the extent to which children – actually or potentially – made up the membership of Christendom.

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