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Human nature comprises the fundamental dispositions and characteristics—including ways of thinking, feeling, and acting—that humans are said to have naturally. The term is often used to denote the essence of humankind, or what it 'means' to be human. This usage has proven to be controversial in that there is dispute as to whether or not ...
Human–wildlife conflict has been defined by the World Wide Fund for Nature (WWF) in 2004 as "any interaction between humans and wildlife that results in negative impacts of human social, economic or cultural life, on the conservation of wildlife populations, or on the environment". [6]
Low-status groups are more associated with human nature traits (e.g., warmth, emotionalism) than uniquely human characteristics, implying that they are closer to animals than humans because these traits are typical of humans but can be seen in other species. [53]
An Essay on Humanity to Animals is a 1798 book by English theologian Thomas Young. It advocates for the ethical treatment and welfare of animals. It argues for recognizing animals' natural rights and condemns the various forms of cruelty inflicted upon them in human activities. Drawing on moral, scriptural, and philosophical reasoning, Young ...
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 ...
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 ...
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. [58] In sum, Garry suggests that humans have obligations to nonhuman animals; animals do not, and ought not to, have uninfringible rights against humans.