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distinction between treatment and exploitation, I suspect, is also at the root of some differences among vegetarians themselves: vegans, for instance, make the argument that eating eggs and dairy products is unethical on the grounds that they are derived by exploiting animals. Presumably, ovo-lacto-vegetarians do not find this argument entirely convincing. Indeed, the latter seem to be drawing the line at treatment, not use: they will eat cheese, milk and eggs as long as the animals are not subjected to artificial hormonal treatments and are given a reasonably healthy diet and life style (e.g., free ranging chicken and cows).
The treatment-exploitation divide, then, also helps us make sense of why some vegetarians think it is okay to use, say, horses for races, or a range of animals for transportation of people or goods. They may see these activities as relatively benign as long as the animals are well treated, as each party (again, asymmetrically) gets something out of the symbiosis. For instance, horse racing may be acceptable on the condition that the horses are well taken care of, while a rodeo is could well be unacceptable because the animals are usually abused before and during the performance. (I do admit that there are plenty of grey areas here, but I think the general picture holds.)
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I, like the producers, believe that diet and lifestyle are an important component of the overall general health picture. Also, I can get on board with the message the movie offers about processed foods, i.e., that processed foods are at least partly to blame for many of our collective health woes. Here are my reasons for this belief: in the evolutionary picture, processed foods haven’t been around for all that long, yet they currently make up a large portion of our diets. We also know that diabetes, hypertension, and certain types of cancer have dramatically increased in roughly the same time frame as the widespread consumption of processed foods. Based on the empirical work and the type of logic presented in the film then, I believe that removing processed foods does improve health, at least to some degree.
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is techno-manufactured meat from sick animals bad for you? I happen to think so. Does this mean that all types of meat are equally bad for you? Not necessarily. My main issue with the movie’s producers is that they seem to demonize all forms of animal products, while ignoring that there are differences in the quality of meats out there. For example, the meat in a McDonalds hamburger is not of the same quality as that of a 100% grass-fed New York strip steak.
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Rising global temperatures and changes in weather patterns have knock-on effects which are already stunting the growth of a wide range of species.
The change could have a major impact on the expanding human population, with major food sources like fish likely to reduce in size and crops expected to grow smaller and less reliably than today.
Species which are unable to adapt quickly enough are at risk of extinction as ecosystems shift dramatically, altering the balance of food and other resources needed for survival.
Critics of the bill say it unfairly singles out the Chinese community. The bill only restricts the sale of shark fins, which are used almost exclusively in Chinese cuisine. The bill does not apply to other shark products like oil or meat.
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Critics of the bill say it unfairly singles out the Chinese community. The bill only restricts the sale of shark fins, which are used almost exclusively in Chinese cuisine. The bill does not apply to other shark products like oil or meat.
"I think for the ban to be culturally blind it has to ban all the products that have to do with sharks, shark meat, shark oil," says Vicky Ching, the owner of Ming's Restaurant in San Francisco.
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Not all lawmakers support the legislation. Assemblymember Mike Eng said there was a lack of dialogue with the Chinese community before the bill was introduced.
"Give our community the opportunity to realize how bad it is to request shark's fin at a restaurant. That has not been done. Instead what we have is legislation that's been, that's going to be forced down our throats," Eng said. "I don't think that's reasonable, I don't think that's going to lead to better conduct and I don't think that's necessary."
Animal and human suicides are no longer seen as willful acts but as responses to conditions.
What that suicidal Newfoundland was telling us, then, is not so much that animals and humans think alike, but that it is, as Joiner said "...a fatal consequence of biologically-based and extremely serious illness."
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Pea aphids, for instance, when threatened by a lady bug can explode themselves, scattering and protecting their brethren and sometimes even killing the lady bug. They are literally tiny suicide bombers, Joiner told Discovery News.
The big difference is that in modern humans that calculation can go wrong. There are some acts of suicide that do save lives. But most of the millions or so human suicides each year worldwide benefit no one, Joiner explained. They are acts that perhaps used to serve a purpose in early human societies, he said, but have lost their function in the modern world.
While exploring Australia's Great Barrier Reef, professional diver Scott Gardner heard an odd cracking sound and swam over to investigate. What he found was a footlong blackspot tuskfish (Choerodon schoenleinii) holding a clam in its mouth and whacking it against a rock. Soon the shell gave way, and the fish gobbled up the bivalve, spat out the shell fragments, and swam off. Fortunately, Gardner had a camera handy and snapped what seem to be the first photographs of a wild fish using a tool.
Tool use, once thought to be the distinctive hallmark of human intelligence, has been identified in a wide variety of animals in recent decades. Although other creatures don't have anything quite like a circular saw or a juice machine, capuchin monkeys select "hammer" rocks of an appropriate material and weight to crack open seeds, fruits, or nuts on larger "anvil" rocks, and New Caledonian crows probe branches with grass, twigs, and leaf strips to extract insects. In addition to primates and birds, many animals, including dolphins, elephants, naked mole rats, and even octopuses, have shown forms of the behavior.
Human beings have something that no other animal has: an ability to participate in a collective cognition. Because we, as individuals, are able to draw on the collective knowledge of humanity, in a way no animal can, our individual abilities go way beyond what evolution has endowed us with. Our species is no longer constrained by our biology.
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Dale Peterson's aim in his new book The Moral Lives of Animals is to downplay what is unique about human morality. He argues that animals' moral systems are not merely ‘analogous to our own' - that is, superficially similar due to coincidental factors - but ‘homologous to our own' - that is, similar due to a ‘common origin'. He asks us to view morality as a ‘moral organ', ‘equivalent to the elephant's nose: enormous, powerful, multifaceted'. Our ‘moral organ' may have features that differ from that of other animals, Peterson tells us, but ultimately human morality is, like animal morality, an organ residing in the limbic system of the brain.
Peterson proposes a functional definition of morality: ‘The function of morality, or the moral organ, is to negotiate the inherent serious conflict between self and others', he claims. But humans and animals negotiate ‘conflict' by fundamentally different means. Peterson is presenting us with examples not of animal morality, but of Darwinian evolution selecting for behaviours that minimise conflict and strengthen social ties among group-dwelling animals.
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A small difference in our innate abilities led to a unique connection between human minds - allowing us to learn through imitation and collaboration - leading to cumulative cultural evolution and the transformation of the human mind.
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A Jerusalem rabbinical court recently sentenced a wandering dog to death by stoning. The cruel sentence stemmed from the suspicion that the hound was the reincarnation of a famous secular lawyer, who insulted the court's judges 20 years ago.
The issue comes with historical baggage as well, notes Jiang Jinsong, a philosophy professor at Tsinghua University. “During the Cultural Revolution, having a pet was seen as a capitalist activity. Only the rich and arrogant had dogs and allowed them to bite poor people,” he said. “So there’s this implication that if you treated pets well, you will treat those who are weaker badly.”
At least one netizen has taken this argument to the extreme. Enraged by activists fighting for animals while ignoring the plight of so many rural, impoverished Chinese, a man in Guangzhou posted threats online to kill a dog a day until animal activists donate the money they raised to peasants living in poverty instead of to dogs.
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“I didn’t even intend to kill dogs. I was just making a point,” he said. “The animal activists claim to have the moral high ground, but look at what they did to me. Can they really say they have love at the front of their heart?”
Wooded grasslands of the Cerrado suffering ongoing deforestation as soy agriculture expands to feed growing demand for meat
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The rising global appetite for meat is contributing to the destruction of enormous wooded grasslands in southern America, WWF warned on Monday.
While satellite data and stronger law enforcement have led to a decline in deforestation in the Amazon rainforest, the Cerrado, a savannah that covers more than one-fifth of Brazil, has experienced ongoing deforestation due to the expansion of soy agriculture, led by demand for soybean to produce feed for factory-farmed animals.
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Human activity through agriculture and cattle rearing has devastated 50% of the Cerrado, with only 20% of it still intact.
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