Peter Singer
Peter Singer
Peter Albert David Singer, ACis an Australian moral philosopher. He is the Ira W. DeCamp Professor of Bioethics at Princeton University, and a Laureate Professor at the Centre for Applied Philosophy and Public Ethics at the University of Melbourne. He specializes in applied ethics and approaches ethical issues from a secular, utilitarian perspective. He is known in particular for his book, Animal Liberation, a canonical text in animal liberation theory, and his essay Famine, Affluence, and Morality, a key text...
NationalityAustralian
ProfessionPhilosopher
Date of Birth6 July 1946
CountryAustralia
country dog animal
As for cages themselves, an ordinary citizen who kept dogs in similar conditions for their entire lives would risk prosecution for cruelty. A pig producer who keeps an animal of comparable intelligence in this manner, however, is more likely to be rewarded with a tax concession or, in some countries, a direct government subsidy.
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To protest about bullfighting in Spain, the eating of dogs in South Korea, or the slaughter of baby seals in Canada, while continuing to eat eggs from hens who have spent their lives crammed into cages, or veal from calves who have been deprived of their mothers, their proper diet, and the freedom to lie down with their legs extended, is like denouncing apertheid in South Africa while asking your neighbors not to sell their houses to blacks.
dog pain good-life
Suppose I grant that pigs and dogs are self-aware to some degree, and do have thoughts about things in the future. That would provide some reason for thinking it intrinsically wrong to kill them - not absolutely wrong, but perhaps quite a serious wrong. Still, there are other animals - chickens maybe, or fish - who can feel pain but don't have any self-awareness or capacity for thinking about the future. For those animals, you haven't given me any reason why painless killing would be wrong, if other animals take their place and lead an equally good life.
dog attitude cat
Whatever the reason, for most of the present century, the literature and publicity of the old established [animal welfare] groups made a significant contribution to the prevailing attitude that dogs and cats and wild animals need protection, but other animals do not. Thus people came to think of "animal welfare" as something for kindly ladies who are dotty about cats, and not as a cause founded on basic principles of justice and morality.
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We are not especially 'interested in' animals. Neither of us had ever been inordinately fond of dogs, cats, or horses in the way that many people are. We didn't 'love' animals.
dog communication animal
If we compare a severely defective human infant with a nonhuman animal, a dog or a pig, for example, we will often find the nonhuman to have superior capacities, both actual and potential, for rationality, self-consciousness, communication and anything else that can plausibly be considered morally significant.
dog army animal
People tend to care about dogs because they generally have more experience with dogs as companions; but other animals are as capable of suffering as dogs are. Few people feel sympathy for rats. Yet rats are intelligent animals, and there can be no doubt that rats are capable of suffering and do suffer from countless painful experiments performed on them. If the army were to stop experiments on dogs and switch to rats instead, we should not be any less concerned.
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It's not going to be the individual ... technical (public health) decisions that are going to hold our society together in the face of an immense struggle with an influenza pandemic,
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The lack of numbers - missing on everything from how much we are spending to how many are being killed or wounded - is just stunning for this day and age.
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Britain has to decide whether it's trying to influence the individual or influence the environment that has allowed this radicalism to exist. The key to success is changing the environment to make radical Islam completely unacceptable. . . . It's not just draining the swamp. You have to poison the sea.
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So the compromise itself is within ethics rather than between competing ethics, and I think that's true in geo-political concerns.
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A shared set of ethical values is the glue that can hold us together during an intense crisis. A key lesson from the SARS outbreak is that fairness becomes more important during a time of crisis and confusion. And the time to consider these questions and processes in relation to a threatened major pandemic is now.
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More people with HIV/Aids are getting inexpensive anti-retroviral drugs, and their life expectancy has increased, but universal access is still far off, and the disease is still spreading, if more slowly than before.
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As we realise that more and more things have global impact, I think we're going to get people increasingly wanting to get away from a purely national interest.