Bentham on animal welfare

Jeremy Bentham is often thought to have set the groundwork for the modern ‘animal liberation’ movement, but in fact he wrote little on the subject. A full examination of his work reveals a less radical position than that commonly attributed to him. Bentham was the first Western philosopher to grant animals equal consideration from within a comprehensive, non-religious moral theory, and he was a staunch defender of animal welfare laws. But he also approved of killing and using animals, as long as pointless cruelty could be avoided. The nuances of his position are best brought out by comparing it to that of Peter Singer, who draws considerably more radical practical conclusions. This is not primarily explained by competing formulations of utilitarianism, however, but by different empirical background assumptions about the lives of animals.     

Behavioral skills training in scent detection research: Interactions between trainer and animal behavior

Animal trainers working in scent detection programs are responsible for arranging training contingencies as well as for observing and recording animal behavior. We provided behavioral skills training (BST) to animal trainers working with scent detection rats to improve the treatment integrity of scent‐detection research sessions. We evaluated the trainers' behavior at baseline and during the sequential introduction of each component of BST (instructions, modeling, and feedback). We observed incremental improvements in treatment integrity with the introduction of each BST component. Posttraining probes revealed that these improvements were sustained at least 3 weeks post‐BST. As the trainers' behavior was modified during BST, we observed decrements in measures of rat performance. We discuss the nature of these interactions and their implications for the use of BST in scent detection research and in situations in which intervention with one party produces concomitant effects on the behavior of another.     

Longitudinal effects of human supremacy beliefs and vegetarianism threat on moral exclusion (vs. inclusion) of animals

Stronger beliefs in human supremacy over animals, and stronger perceived threat posed by vegetarianism to traditional practices, are associated with stronger speciesism and more meat consumption. Both variables might also be implicated in the moral exclusion of animals. We tested this potential in a 16-month longitudinal study in the USA (N = 219). Human supremacy showed longitudinal effects on the moral exclusion of all animals. Vegetarianism threat only predicted moral exclusion of food animals (e.g., cows and pigs), and, unexpectedly, appealing wild animals (e.g., chimps and dolphins). These findings demonstrate the importance of both human supremacy and perceived threat in explaining moral exclusion of animals and highlight potential paradoxical negative consequences of the rise of vegetarianism.     

从权利意识的视角看实践患者知情同意的文化障碍

实现知情同意权是对患者自主权利的尊重,但患者知情同意权的实现遇到诸多的文化障碍,从权利意识的视角看,主要来自于中国的一元社会结构、儒家文化和法律文化传统对个人权利诉求的影响,只有培养和提高患者权利意识,增强主体性和自主性,消除文化障碍,才能真正落实知情同意权。     

Regulating Nanomedicine—The Smallest of Our Concerns?

This paper, guided by the UNESCO Universal Declaration on Bioethics and Human Rights, assumes that regulators should aim to support the development of nanomedicine while, at the same time, putting in place whatever limits or safeguards are indicated by ethical considerations. Relative to this regulatory objective, it is argued that, notwithstanding the importance of precaution (characteristically, concerning health, safety, and the environment), ethical reflection needs to go both broader and deeper. It is suggested that, by attending to the basic matrix of ethical debate and the “bioethical triangle” through which the matrix is currently articulated, the breadth, depth, and conflictual plurality of ethical concerns about nanomedicine will be clarified. In this light, the conventional thinking about precaution is revisited and concerns about human dignity and informed consent (under conditions of extreme uncertainty) are analysed. The paper concludes that, once the range of ethical pluralism is grasped, the extent of the challenge facing regulators will be more clearly appreciated.

The Opposite of Human Enhancement: Nanotechnology and the Blind Chicken Problem

Nanotechnologies that have been linked to the possibility of enhancing cognitive capabilities of human beings might also be deployed to reduce or eliminate such capabilities in non-human vertebrate animals. A surprisingly large literature on the ethics of such disenhancement has been developed in response to the suggestion that it would be an ethically defensible response to animal suffering both in medical experimentation and in industrial livestock production. However, review of this literature illustrates the difficulty of formulating a coherent ethical debate. Well structured arguments for disenhancement can be made on the basis of mainstream views on the basis of ethical obligations to animals, but these arguments have not been persuasive against the moral intuition that disenhancements are unethical. At the same time, attempts to ground these intuitions in a coherent philosophical doctrine have been plagued by logical fallacies and question begging assertions. As such, the debate over animal disenhancement forecasts an enduring conundrum with respect to the core question of transforming the nature of sentient beings, and this conundrum is logically independent of claims that relate either to the distinctive of human beings or to issues deriving from the emphasis on enhancement.     

Rawls on Human Rights: A Review Essay

In this essay, I first evaluate the conceptual analysis of human rights by Wilfried Hinsch and Markus Stepanians. Next I criticize Allen Buchanan’s claim that Rawls did not address basic human interests/capabilities theories of human nature. I argue Buchanan is doubly mistaken when he claims that John Rawls sought to avoid such theories because they are comprehensive doctrines. Then I evaluate David Reidy’s defense of Rawls, while questioning his efforts to show how Rawls’s list of human rights could be expanded. Finally, I accept James Nickel’s argument that Rawls has tied human rights too closely to intervention on their behalf. However, I reject his, and by implication Rawls’s, refusal to accept a two-tiered approach to human rights.     

Is There a Right to Have Rights? The Case of the Right of Asylum

In dialogue with the political philosophy of Hannah Arendt and Seyla Benhabib the author draws on the idea of a right to have rights and raises the question under which political conditions asylum can be a subjective right for political refugees. He argues that mere spontaneous acts of humanitarianism will not suffice to define the institutional commitments of liberal democracies in refugee policy. At the same time, no duty for any particular state to take up refugees can be derived from a right to have rights. The quest for institutional solutions for a timely migration and asylum policy will rather enhance the discourses on the self-understanding of liberal democracies. With a critical eye on German asylum legislation and legal practice, the author contends that it will be a task of any co-ordinated European right of asylum to define political persecution in relation to the first dimension of human rights in order to differentiate the right of asylum from immigration legislation.     

World Poverty as a Problem of Justice? A Critical Comparison of Three Approaches

With regard to the problem of world poverty, libertarian theories of corrective justice emphasize negative duties and the idea of responsibility whereas utilitarian theories of help concentrate on positive duties based on the capacity of the helper. Thomas Pogge has developed a revised model of compensation that entails positive obligations that are generated by negative duties. He intends to show that the affluent are violating their negative duties to ensure that their conduct will not harm others: They are contributing to and profiting from an unjust global order. But the claim that negative duty generated positive obligations are more acceptable than positive duties is contestable. I examine whether Henry Shue’s model that is integrating negative duties and positive duties is more convincing concerning the foundation of positive duties to protect others. I defend the idea that there are positive duties of justice. This approach can integrate an allocation of positive duties via responsibility and maintain the advantage of an independent foundation of positive duties.

The conscience debate: resources for rapprochement from the problem’s perceived source

This article critically evaluates the conception of conscience underlying the debate about the proper place and role of conscience in the clinical encounter. It suggests that recovering a conception of conscience rooted in the Catholic moral tradition could offer resources for moving the debate past an unproductive assertion of conflicting rights, namely, physicians’ rights to conscience versus patients’ rights to socially and legally sanctioned medical interventions. It proposes that conscience is a necessary component of the moral life in general and a necessary resource for maintaining a coherent sense of moral agency. It demonstrates that an earlier and intellectually richer conception of conscience, in contrast with common contemporary formulations, makes the judgments of conscience accountable to reason, open to critique, and protected from becoming a bastion for bigotry, idiosyncrasy, and personal bias.