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Shunzo Majima 《Journal of Global Ethics》2014,10(1):53-55
To deal with an uncertain future, global ethics as an academic endeavour might consider a common value we all share, such as sustainability, which acts as an all-encompassing term to indicate our future direction. Technologies of the near future that are currently in development hold problems and promise, and are clear subjects for the ethics of sustainability at a global level. Autonomous military combat robots, insects as food (entomophagy) and in vitro synthetically grown meat are significant cases. Such robots might in fact serve injustice and work against sustainability, and such novel food technologies may hold hope for promoting sustainability and global justice. 相似文献
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In vitro meat (IVM), also known as cultured meat, involves growing cells into muscle tissue to be eaten as food. The technology had its most high-profile moment in 2013 when a cultured burger was cooked and tasted in a press conference. Images of the burger featured in the international media and were circulated across the Internet. These images—literally marks on a two-dimensional surface—do important work in establishing what IVM is and what it can do. A combination of visual semiotics and narrative analysis shows that images of IVM afford readings of their story that are co-created by the viewer. Before the cultured burger, during 2011, images of IVM fell into four distinct categories: cell images, tissue images, flowcharts, and meat in a dish images. The narrative infrastructure of each image type affords different interpretations of what IVM can accomplish and what it is. The 2013 cultured burger images both draw upon and depart from these image types in an attempt to present IVM as a normal food stuff, and as ‘matter in place’ when placed on the plate. The analysis of individual images and the collection of images about a certain object or subject—known as the imagescape—is a productive approach to understanding the ontology and promise of IVM and is applicable to other areas of social life. 相似文献
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Images of sexualized women depicted as animals or alongside meat are routinely used in advertising in Western culture. Philosophers and feminist scholars have long theorized that such imagery reflects the lower status of both women and animals (vs. men) in society and argued that prejudiced attitudes towards women (i.e., sexism) and animals (i.e., speciesism) are interconnected, with meat-eating as a core symbol of masculinity. Addressing these key ideas from ecofeminist theory, we review the psychological evidence on the associations between sexism, speciesism, meat, and masculinity. Research on the animalistic dehumanization of women provides evidence that sexism and speciesism are psychologically entangled and rooted in desires for group-based dominance and inequality. Furthermore, research on the symbolic value of meat corroborates its masculine value expressing dominance and power, and suggests that men who abstain from meat consumption (e.g., vegans) are feminized and devalued, particularly by those higher in sexism. We conclude that a greater recognition of the interconnected nature of patriarchal gender relations and practices of animal exploitation, including meat-eating, can help in efforts to improve the status of both women and animals. 相似文献
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A. Whitney Sanford 《Zygon》2014,49(4):977-991
Scholars and practitioners addressing the global food crisis have rarely incorporated perspectives from the world's religious traditions. This lacuna appears in multiple dimensions: until recently, environmentalists have tended to ignore food and agriculture; food justice advocates have focused on food quantities, rather than its method of production; and few scholars of religion have considered agriculture. Faith‐based perspectives typically emphasize the dignity and sanctity of creation and offer holistic frameworks that integrate equity, economic, and environmental concerns, often called the three legs of sustainability. Faith‐based perspectives can provide new paradigms through which to assess food, consumption, and production and the attendant social relations; assess our scientific, economic, and social approaches; and acknowledge the moral and religious dimensions of the world food crisis. 相似文献
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Stefan Leach Robbie M. Sutton Kristof Dhont Karen M. Douglas 《European journal of social psychology》2021,51(1):113-123
Research suggests that animals’ capacity for agency, experience, and benevolence predict beliefs about their moral treatment. Four studies built on this work by examining how fine‐grained information about animals’ traits and behaviours (e.g., can store food for later vs. can use tools) shifted moral beliefs about eating and harming animals. The information that most strongly affected moral beliefs was related to secondary emotions (e.g., can feel love), morality (e.g., will share food with others), empathy (e.g., can feel others' pain), social connections (e.g., will look for deceased family members), and moral patiency (e.g., can feel pain). In addition, information affected moral judgements in line with how it affected superordinate representations about animals’ capacity for experience/feeling but not agency/thinking. The results provide a fine‐grained outline of how, and why, information about animals’ traits and behaviours informs moral judgements. 相似文献
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