Christianity and the Rights of Animals-Free-Samples-Myassignment

Question: Christians are beginning to re-evaluate the moral status of animals, becoming more concerned with animal suffering. As a result of this, should Christians become vegetarians? Answer: Re-evaluating Moral Status of Animals There is a veil of ignorance when the discussion regarding barring the animals from moral concern take place. The arguments on extensive animal exploitation and excluding animals from the moral sphere of ethics have been doing the rounds since years. There is no proper scope of moral obligations which are defined by philosophers and no justification has been given to the idea of distinction between humans and animals. The theories are pounded on the concern and divided in categories which are: direct but unequal theory and the moral equality theory. Another theory named indirect theory are not considered in ethics as this theory deny the moral status of animals by taming the reasons on lacking the consciousness and autonomy which resulted into denying the consideration of animals in moral sphere (Lindsay, 2017). In direct but unequal theory the harmonization of moral consideration to animals is supported but not fully as the reasoning has been given the inability to respect other agents rights and moral reciprocity in a community of agents having equal rights. This category consist of arguments regarding mindful feel of animals not to cause direct harm to animals. The area where interests of human and animals controvert is their own special properties of rationality, autonomy and self-consciousness in humans which are considered of higher interests than animals (Jaworska, and Tannenbaum, 2013). Moral equality theory is about extending the equal consideration and moral status to animals by giving moral relevance to the special properties mentioned above. There thought on moral equalities extend up to the rights of animals and as they said on the grounds of capacities in terms of physiological and mental are same (Berkman, and Deane-Drummond, 2014). The re-evaluation of the moral status of animals by Christians which are becoming concerned with the animal suffering in the way. The traditional view of Christians in relation to animal suffering was not as good as it is today, in modern scenario Christians believe that the unnecessary treatment of animals is morally wrong as per social code of conduct. The traditional approach of Christians about the degradation of animals is that they say it is a law of universe that animals should be eaten by others and the law is supported by reasons: The creation of animals by god is done in the way that humans are entitled to use them in the way they want to; The distinctive inferiority of animals to human beings as humans have reasons and animals dont. Christian thoughts was human centric and animals are not considered on their own terms (Wadell, 2016). Modern Christian thoughts about moral status of animals is more of sympathetic approach towards the rights and obligation of animals and their treatment by human beings. Even though theologians doesnt show any acceptance that animals have rights and obligations but acknowledge the fact that few animals do display self-consciousness and awareness and deserve moral consideration. Where some Christians believe that natures purpose of existence is to serve humans and others accept that humans must not exploit and dominate nature by its practices rather show some respect and partnership. This thought of stewardship towards nature has softened the attitudes of Christians to animals (Linzey, 2016). Christian writers on moral status of animals have said that Christians should treat animals according to the gods intention for nature and not according to the usefulness to humans. Ethics and Christianity when combined gives an approach of living in a world of harmony with animals. As animals do deserve fair treatment because they does not have the capacity of moral agency and only humans can enter into this category so the justification in this is provided by impartial human who holds the designation in decision making and make moral reflection behind the ignorance of humans in the treatment of animals (Miguel, 2014). Animal suffering is the big issue and must be resolved, there are theories who would decide the justice being done on animals. Humans must obey their duties towards animals and not treat animals as if they do not have soul of their own. The theory of justice states the limits and aspects of morality and conduct towards animals. Each person or animal should have their own freedom and moral rules to abide by but those moral rules may not harm others in any way. The treatment of animals becomes an area of enquiry which is not included in principles of justice but consigned to the broader sense of morality where there are people who are free to make perceptions of what is wrong and what is right with the minimal interference so the treatment of animals comes in the light of more of an individual choice than the matter of justice (Puryear, 2016). One can perceive or conceptualize the commitment towards the well-being of animals but this commitment cannot be imposed to others and must resp ect the conception made by other that they carry of what is good and what is bad. The exclusion of animals was objected by animal welfare, there opinion was that the animals do have interests and identity of their own so they must be given moral consideration. There argue was to include some rational beings to act as representatives of animals and protect their interests and work in favor of animal rights that they should be given equally with human beings. The moral considerability of animals is a serious matter of all and must came into existence to protect animals. The thought of distinguishing humans and non-human animals possess a certain capacity known as personhood and this capacity of personhood defines a category of morally considerable beings which co-extensively related to humanity (DeGrazia, 2016). Personhood is the quality of being valuable and morally considerable, every rational human or non-human animal exist and their existence not only depends upon their purpose bu t pose a relative value of being. This practical identity of own self is a significant moral identity and it gives the view of their own life as worth living. Non-humans cannot act barely on the reasons of their practical identity from which they reflect their own self (Tester, 2014). Virtue ethics approach is about the direct duties towards animals, also there are indirect responsibility of humans to act humanely by treating animals in ways it is meant to be which shows a good disposition of character in humans. Animals on this side gets accorded by the moral significance indirectly by virtue of qualities a human character shows up. The aspects of virtue ethics in mistreatment of animals poses cruel and sadistic character and on the other hand kind treatment of animals manifests a sympathetic character. A respectful treatment with animals is indirectly virtuous in a sense that it not only allows humans to acquire a good character but displays an image to treat fellow humans with respect and compassion. An act of displaying a good character consist of a motive so in order to display good character one must carry a right motive for an action. Where in some situations the work practices by humans in an environment that suffering of animals cannot be stopped or done in order to protect their employment or survival of themselves and their family altogether, the motive behind such action is the right motive it does not portray a bad character of humans their actions are justified behind their motive of survival (James, 2014). People who are working in current practices where they cannot help but let the animal suffering happen either for their employment purposes or making money to protect their family being a responsible member who is the only earning person and feel their work is contributing in a good side and benefitting them and the family. But this action of humans does not justify that the work they do support the right motives or entitle them to follow the pursuits in order to achieve what they want to. People do work in such practices of farming, animal research and experimentation though the motive behind such practices are profits, employment and other benefits. These motives or so called reasons are no justification to be involved such activities. Here the principle of moral or equal consideration applies in which animal suffering and pain must be given attention, respect and care to save their live and not let them suffer on the first part. As ethics covers the approach for both the sides it can be said that animal suffering and pain can be overridden if the interests are of more importance and weigh more. But the interest must be moral ones rather money making or eating meat for pleasures. Argument has been dragged that factory farming must be abolished as their experiments are unjust in the eye of ethics and moral values therefore these acts must be phased out and bring into the moral consideration (Rollin, 2016). Cruelty to animals is not permitted just because it creates jobs for people, animals suffering cannot be permitted. Motives of employment and money making are not justifiable to disregard the moral values of others. If the animal interest are not directly concerned with the morals then in that case it is no virtue to treat the animals kindly. One needs to act in compassionate and kind way when the interests are of moral importance, the interest here includes life interest and interests which carry on suffering (Rowlands, 2013). It can be said that there are instances where one can respect inanimate objects not because those objects are of moral standing but the virtue of other beings. The object of moral concern is showing respect and compassion, care to something is of great importance. The moral questions about the ethical treatment of animals in scientific experiments and research for the jobs of researchers seems as a threat and the threat is of commercial interests (Ryan, 2014). For example, the young doctors who have reached an advancements in their professional carrier by doing such animal experiments and research cannot say a thing about the abuse of laboratory animals which they are keeping for many purposes in fear of bringing their career at stake. The virtue of ethics says the right motive do justify the actions of a person but actions for the motive of maintaining status and prestige does not count in it. The motives for experiments done on animals for status and prestige does not come in the l ight of right motive but for attaining new and beneficial knowledge in order to make progress in medical sciences may justify the act (Sharpe, 2015). Some theologians may or may not support this statement of justification given by researchers that the experiments are done for the progress of medical sciences, they may not consider this as a virtuous activity. The question whether Christians become vegetarians or not? As the moral status of animals becoming the concern of more on animal suffering. Answer to this question carries many aspects as there are numerous thoughts and opinions about the same. Bible verses about the killing of animals that killing animals would be a problem and portrays animal cruelty but there is nothing wrong with hunting for food in any case, cruelty is not an option instead people must be responsible of what they do and use them to their advantage keeping in mind the virtue of the activity (Chery, 2017). Mark 7:9 Jesus has declared all foods clean, one consumes food which does not go into their heart but stomach and then out of their body. Luke 24:41-43 He himself asked that is there anything that he can eat and people gave him broiled fish which he ate it. Luke 5:3-6 Jesus got into the boat ask Simon to lower the nets to catch fish (Villanueva, 2018). But on the same hand Proverbs 12:10 the godly care for the animals and shows compassion towards them but the wicked ones can show cruelty only. The whole theory and opinions shows that humans may or may not be vegetarians or go vegan by not killing animals for the pleasure of eating meat but their motive behind animal killing and suffering must be in light with the moral consideration of animals. The care and compassion towards animals manifests a good character of human beings, respect and moral or equal consideration must be given to animals in order to define their moral status in the society (Atkinson, Field, Holmes, and O'Donovan, 2013). References Atkinson, D. J., Field, D. F., Holmes, A. F., and O'Donovan, O. (Eds.). (2013).New dictionary of Christian ethics pastoral theology. InterVarsity Press. Berkman, J., and Deane-Drummond, C. (2014). Catholic Moral Theology and the Moral Status of Non-Human Animals.Journal of Moral Theology,3(2), 1-10. Chery, F. (2017).15 Important Bible Verses About Killing Animals. Bible Reasons. Available at: https://biblereasons.com/killing-animals/ [Accessed 11 Nov. 2017]. DeGrazia, D. (2016). Modal personhood and moral status: A reply to Kagan's proposal.Journal of Applied Philosophy,33(1), 22-25. James, S. (2014). The Role of Christian Ethics, Religious Leaders, and People of Faith at a Time of Ecological and Climate Crisis. Jaworska, A., and Tannenbaum, J. (2013). The grounds of moral status. Lindsay, R. A. (2017). ANIMALS, MORAL STATUS, AND THE OBJECTIVES OF MORALITY.Think,16(47), 33-43. Linzey, A. (2016).Christianity and the Rights of Animals. Wipf and Stock Publishers. Miguel, A. (2014).Doing Christian Ethics from the Margins: Revised and Expanded. Orbis Books. Puryear, S. (2016). Sentience, rationality, and moral status: A further reply to Hsiao.Journal of Agricultural and Environmental Ethics,29(4), 697-704. Rollin, B. E. (2016). A Moral Science: Talking Point on the Use of Animals in Scientific Research.The Animal Ethics Reader, 347. Rowlands, M. (2013).Animal rights. Blackwell Publishing Ltd. Ryan, T. (2014). The moral Priority of vulnerability and dependency: Why social work should respect both humans and animals. InAnimals in Social Work(pp. 80-101). Palgrave Macmillan UK. Sharpe, L. (2015).Creatures Like Us? A Relational Approach to the Moral Status of Animals. Andrews UK Limited. Tester, K. (2014).Animals and Society (RLE Social Theory): The Humanity of Animal Rights. Routledge. Villanueva, G. (2018). The Bibleof the Animal Movement: Peter Singer and Animal Liberation, 197076. InA Transnational History of the Australian Animal Movement, 1970-2015(pp. 19-49). Palgrave Macmillan, Cham. Wadell, P. J. (2016).Happiness and the Christian moral life: An introduction to Christian ethics. Rowman Littlefield.