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EN
The article is a reductio ad absurdum of assumptions which are shared by a largenumber of followers of the animal welfare movement and utilitarianism. I arguethat even if we accept the main ethical arguments for a negative moral assessmentof eating meat we should not promote vegetarianism but rather beefism (eating onlymeat from beef cattle). I also argue that some forms of vegetarianism, i.e. ichtivegetarianism,can be much more morally worse than normal meat diet. In order to justifythese thesis I show that there are significant moral differences in the consumptionof animal products from different species.
EN
The crisis of hermeneutics and the turnabout in anthropological research are conducive to the development of non-anthropocentric, post-humanist perspective and the reconstruction of the animal viewpoint and experience in animal literature, among others, suffering. The most recently published Polish women’s poetry (among others by Justyna Bargielska and Wisława Szymborska) portrays animals as the victims of human oppression and beings similar to humans. Empathy is often accompanied by anthropomorphism. In the women’s poetry written in Russian, the motif of animal suffering appears rather infrequently. A global (not individual) perspective dominates in poems, while the category of suffering is reserved for the collectivity (society or nation). Suffering is a human and not animal trait in the poetry of Olga Siedakowa, Regina Dieriewa, Lubow Salomon, Olga Lewicka and others.
PL
Kryzys hermeneutyki i zwrot w badaniach antropologicznych sprzyjają budowaniu nieantropocentrycznej, posthumanistycznej perspektywy, rekonstruowaniu w literaturze zwierzęcej percepcji i zwierzęcych doświadczeń, między innymi cierpienia. Polska najnowsza poezja kobiet (między innymi Justyny Bargielskiej i Wisławy Szymborskiej) ukazuje zwierzęta jako ofiary ludzkiej opresji oraz istoty do człowieka podobne. Empatii często towarzyszy antropomorfizacja. W poezji kobiet pisanej w języku rosyjskim motyw cierpienia zwierząt występuje stosunkowo rzadko. Dominuje w niej perspektywa globalna (nie jednostkowa), a kategoria cierpienia zarezerwowana jest dla zbiorowości (społeczeństwa, narodu). Cierpienie jest przymiotem ludzi, a nie zwierząt między innymi w poezji Olgi Siedakowej, Reginy Dieriewej, Lubow Salomon czy Olgi Lewickiej.
Ethics in Progress
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2022
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vol. 13
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issue 2
122-140
EN
Humanity has practised animal sacrifice for the greater part of its history, from the time of the Neolithic Revolution. The ritual forms have varied, depending on the culture. They have also been subject to change, in connection with the development of human understanding and knowledge of animals, which is reflected in the ontological, cultural and moral status assigned to animals in the human world. Sacrificing animals involved not only killing them in a particular way – their treatment was sometimes sophisticated or ‘ritualistic’; often it was simply cruel. Human attitudes towards non-human living beings have also evolved in the context of animal killing and sacrifice. The treatment of animals reveals a great deal about human beings – in terms of their culture, beliefs, and morals. The article outlines this issue in a historical manner, referring to the practices adopted in selected cultural circles (in the Mediterranean Basin): ancient Mesopotamia and Greece, as well as in Judaism and Islam. The key findings of researchers are presented, along with the evaluations of philosophers, ethicists and anthropologists.
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