Analysis of "The Ethics of Respect for nature" – Homework Help

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Whether animals have rights to the extent that they should not be eaten or otherwise used by humans leads, however, off into more general questions about respect for the dignity of in general and what kinds of duties are imposed by any objects as goods-in-themselves.

Why there would be such inaction is what escapes explanation, with theodicies typically attempting to shift responsibility for action away from God.

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To act out of respect for the moral law, in Kant’s view, is tobe moved to act by a recognition that the moral law is a supremelyauthoritative standard that binds us and to experience a kind offeeling, which is akin to awe and fear, when we acknowledge the morallaw as the source of moral requirements. Human persons inevitably haverespect for the moral law even though we are not always moved by itand even though we do not always comply with the moral standards thatwe nonetheless recognize as authoritative.

Nature is always lavish of her gifts even to the most insignificant forms. The butterflies and moths are richly dowered in this respect.

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And that is a paradox inherited from Judaism, not originated by Christianity, which leaves it as a question for both religions.

Paul taylor essay the ethics of respect for nature

This means that there "animal rights"; but animal rights cannot be the same as the rights of persons in morality as given above, for animals cannot respect the rights of others and must lose some rights, at least, in consequence.

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PTA [], People for the Ethical Treatment of Animals) who think that animals must be treated with the very same respect as people, or environmentalists who think that nature must be treated in much the same way, forbidding human "exploitation" of nature (e.g.

Respecting Nature - Essay by Arwoodso - Anti Essays

On the other hand, an "altruistic moral aestheticism" [or, simply, "altruistic aestheticism"] is not a moral fallacy; for this only means that a person may act for the good of others if this seems good, which is unobjectionable as long as the action respects the autonomy of others, i.e.

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Most philosophers who find Kant’s views attractive find them sobecause of the Humanity Formulation of the CI. This formulation statesthat we should never act in such a way that we treat humanity, whetherin ourselves or in others, as a means only but always as an end initself. This is often seen as introducing the idea of“respect” for persons, for whatever it is that isessential to our humanity. Kant was clearly right that this and theother formulations bring the CI “closer to intuition” thanthe Universal Law formula. Intuitively, there seems something wrongwith treating human beings as mere instruments with no value beyondthis. But this very intuitiveness can also invitemisunderstandings.

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However intuitive, this cannot be all of Kant’s meaning. For onething, as with the Jim Crow laws of the old South and the Nuremberglaws of Nazi Germany, the laws to which these types of “actionsfrom duty” conform may be morally despicable. Respect for suchlaws could hardly be thought valuable. For another, our motive inconforming our actions to civic and other laws is rarely unconditionalrespect. We also have an eye toward doing our part in maintainingcivil or social order, toward punishments or loss of standing andreputation in violating such laws, and other outcomes of lawfulbehavior. Indeed, we respect these laws to the degree, but only to thedegree, that they do not violate values, laws or principles we holdmore dear. Yet Kant thinks that, in acting from duty, we are not atall motivated by a prospective outcome or some other extrinsic featureof our conduct except insofar as these are requirements of dutyitself. We are motivated by the mere conformity of our will to law assuch.