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On the other hand, the animals are led by the bee (al-naḥl, king of insects); the griffin or anqa (al-ʿanqāʾ, king of predatory birds); the lion (al-asad, king of predatory land animals); the simurgh (al-shāhmurgh, king of birds); the sea serpent (al-tinnīn, king of aquatic animals); the snake (al-thuʿbān, king of animals that crawl on ...
Animal ethics is a branch of ethics which examines human-animal relationships, the moral consideration of animals and how nonhuman animals ought to be treated. The subject matter includes animal rights, animal welfare, animal law, speciesism, animal cognition, wildlife conservation, wild animal suffering, [1] the moral status of nonhuman animals, the concept of nonhuman personhood, human ...
Aristotle perceived some similarities between humans and other species and developed a sort of "psychological continuum", recognising that human and non-human animals differ only by degree in possessing certain temperaments. [7] Nevertheless, he denied animals rationality and moral equality.
But the general reaction was of baffled contempt. Humans are superior, animals are inferior. Human uniqueness. One of the pillars of the anthropocentric world view was the biblical view of human uniqueness. Humans are superior because humans have an immortal soul. There is an absolute and fixed barrier between humans and animals.
Animal sexual abuse, or bestiality, occurs when an individual exploits a non-human animal for their own sexual pleasure or for the pleasure of others. Bestiality is strongly associated by many with zoophilia, a paraphilia involving sexual attraction to non-human animals. Over the last few years, there has been a rise of zoophiles advocating for ...
The Pandava hero Bhima was the nemesis of forest-dwelling Rakshasas who dined on human travellers and terrorized human settlements. Bhima killed Hidimba, a cannibal Rakshasa. The Mahabharata describes him as a cruel cannibal with sharp, long teeth and prodigious strength. [10] When Hidimba saw the Pandavas sleeping in his forest, he decided to ...
Aristotle placed human beings at the top of nature's scale of being. Because animals lack reason, he said, they are by nature instruments for human use. But there were other philosophers in ancient Greece and Rome who were more sympathetic to animals, some maintaining that animals do exercise a degree of reason and are owed gentle treatment.
This is not to say these rights endowed by humans are equivalent to those held by nonhuman animals, but rather that if humans possess rights then so must all those who interact with humans. [59] In sum, Garry suggests that humans have obligations to nonhuman animals; animals do not, and ought not to, have uninfringible rights against humans.