By Francine L. Dolins
Attitudes to Animals presents a starting place that the reader can use to make moral offerings approximately animals. it's going to problem readers to question their present perspectives, attitudes, and views on animals and the character and improvement of the human-animal dating. Human views at the human-animal dating mirror what we have now realized, including spoken and unstated attitudes and assumptions, from our households, societies, media, schooling, and employment. This thought-provoking ebook delves into what it skill to be human, what it skill to be animal, and the character of the connection among them. this can be comprehensive with philosophical and moral discussions, clinical facts, and dynamic theoretical techniques.
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Extra info for Attitudes to Animals: Views in Animal Welfare
On farms and in laboratories) in the form of anonymous, recorded interviews with individual volunteer subjects. ¹ Subjects ¹ ‘Killers with a Conscience’ BBC Radio 4, 28 October 1989 (producer: Miles Barton). 26 Sheep in wolves’ clothing? 27 were asked about the animals they used and the practical aspects of their husbandry and treatment, and how they themselves felt about employing animals for such purposes. They were also invited to counter or respond to some of the typical arguments levelled against their use of animals by supporters of animal protection or animal rights.
By implication, then, most of them would have preferred to raise animals more extensively, if only it were economically viable. In short, the consumer is ultimately to blame. Few of the farmers interviewed slaughtered their own animals, even for home consumption, and they therefore did not feel entirely responsible for their demise. Indeed, some speciﬁcally avoided inquiring too deeply into the fate of the animals once they left the farm. ’ Without exception, farmers placed considerable emphasis on the health and productivity of their charges, as if freedom from disease, rapid growth, and high reproductive performance were entirely synonymous with good welfare.
Cross-culturally, humans participate in a Hegelian dialectic of desire where, in fact, one’s identity is articulated and felt as one’s desires, often expressed with precise, cultural speciﬁcity. Paradoxically, humans experience simultaneously an individual and a social/cultural self; this paradox creates an ever-present and unrequited longing for resolution which, in turn, evokes and provokes for us across time, space and cultures, a variety of seemingly personal totems, icons, heroes, self-set challenges and touristic quests.
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