- Kusukela kuPlato, isiko leBhayibheli, noDescartes kuya eKant, umlando wabeka umuntu phakathi nendawo; namuhla, ukuzwela nokuhlupheka kulungisa kabusha ibalazwe lokuziphatha.
- I-Speciesism, isihloko sempilo, kanye nenhlalakahle yezilwane kunikeza izinhlaka ezihambisanayo: kusukela kumalungelo aphelele kuya kwenkululeko eyisihlanu njengezincane ezisebenzayo.
- U-Levinas no-Derrida baphinda bavula okunye okunye: ukuzwela kwezilwane kuchichima ubuntu futhi kufuna ubudlelwano obungeyona ithiyori, isimilo kanye nobudlelwano obungakhethi.
Kusukela endulo, umbuzo wokuthi izilwane ziyazizwa yini nokuthi lokhu kusho ukuthini ngokuziphatha kwethu uye wangena emlandweni wefilosofi. Ngokubanzi, ukugxila kuye kwashintshashintsha phakathi kwezingxoxo ze-ontological mayelana nohlobo lwemizwa kanye nezingxoxo zokuziphatha mayelana nobunzima bokuhlupheka uma kuqhathaniswa nezinye izimpawu ezicatshangelwayo zesithunzi, njengokucabanga. Eminyakeni eyi-150 edlule, intshisekelo ishintshe kakhulu yaya ekuziphatheni okuhle, ibeka phambili ukulimala kanye nenhlalakahle kunezigaba ezindala. Namuhla, isimiso esiqondisayo sicacile: uma kukhona ikhono lokuzizwa, kunezizathu zokucatshangelwa kokuziphatha okuhle.
Kwakungenjalo ngaso sonke isikhathi. Iningi lezincwadi zefilosofi zaseNtshonalanga lanciphisa noma lachaza kabusha ulwazi lwezilwane ngezindlela ezazivumela ukusetshenziswa nokubusa kwazo. Abantu abaphambili kusukela kuPlato kuya kuDescartes noKant banikeze izimpikiswano—ezinye eziphathelene nezinto eziphilayo, ezinye ezijwayelekile—ezibeka abantu phambili. Kodwa-ke, impikiswano yanamuhla isishintshile: manje ikhuluma ngezinhlobo zezinto eziphilayo, amalungelo, kanye nenhlalakahle; iphinda ithole imibono efana nesihloko sokuphila futhi ilahla ukungazi ngamabomu okwenza okungabekezeleleki kubekezeleleke. Phakathi kokugxekwa kwefilosofi kanye nokucindezelwa komphakathi, kuvela umqondo onamandla: ukuhlanganisa ezinye izilwane emkhakheni wokuziphatha kanye nomthetho omuhle.
Sisho ukuthini ngokuzwela kwezilwane nokuthi kungani kubalulekile
Ngamazwi alula, umuzwa wezilwane ubhekisela emandleni okuzwa injabulo nobuhlungu, ukwesaba, impumuzo, injabulo, noma okunye okuhlangenwe nakho okuqaphile. Lokhu akuyona nje indaba yemfundiso: kweningi lezimiso zokuziphatha zanamuhla, ukuqashelwa kwaleli khono kusho isibopho sokuthatha izilwane ngokungathi sína. Umbuzo oyisisekelo uphakanyiswe ngokomthetho umugqa womcabango oqala eBentham kuya ezingxoxweni zamanje: akukhona ukuthi bangakwazi yini ukucabanga , kodwa ukuthi bangahlupheka yini. Lapho umuntu engahlupheka, ukuhlupheka kwakhe kubalulekile ngokokuziphatha.
Nokho, ubuhlungu nokuhlupheka akufani. Kubantu, okuhlangenwe nakho kuvezwa ngokolimi futhi kuyinkimbinkimbi ngokulindela ukulimala kwesikhathi esizayo; ezincelisayo eziningi ezingezona ezomuntu, okuhlangenwe nakho kungaba okungakhethi lapho zibhekene nezinsongo, kangangokuthi ukwesaba kwazo kuba kukhulu nakakhulu ezimweni ezithile. Ukungabi nolimi olucacile akusho ukungahlupheki , futhi ukungabikho kwezimpawu ezisobala akubona ubufakazi bokungabi naluzwela.
Nokho, kukhona ukwehlukaniswa kwezigaba okuhlobene nobunzima besimiso sezinzwa. Akunangqondo ukubiza i-earthworm noma isiponji ngokuthi i-repertoire yezifo ezifanayo nezilwane ezincelisayo. Leli phuzu liholele ekuhlanganiseni amalungelo noma ukuvikelwa okufanele ne-sentience, kushintsha ububanzi bezibopho ngokwekhono le-sentience. Ngamafuphi, i-sentience isebenza njengendinganiso esebenzayo yokuqondisa imisebenzi.
Ukusuka Emandulo Kuya EbuKristwini: UPythagoras, uPlato kanye Nesiko LeBhayibheli
Isithombe sikaPythagoras sivame ukubizwa njengophawu lozwelo ezilwaneni, kodwa izizathu zakudala ziyahluka ezimpikiswaneni zamanje. Indaba edumile elandiswa nguDiogenes Laertius, lapho isazi sivimba khona umuntu oshaya inja ngoba sibona izwi lomngane oshonile ngokukhala kwaso, ibonisa inkolelo yokufuduka kwemiphefumulo kunokuvikela izilwane ngokwazo. Ukukhathazeka, kulokhu, kuvela ekwesabeni ukulimaza ubuhlakani bomuntu obuphinde wazalwa . Ngaphezu kwalokho, kunobufakazi obubuza ukuthi uPythagoras wayehlala ephikisana kangakanani nomhlatshelo: kuthiwa wagubha ukutholakala kwezibalo ngokuhlatshwa kwezinkabi, indaba ekhona ezingxoxweni zezazi zanamuhla.
Endabeni kaPlato, le ndaba ishelela nakakhulu. Ukudla kwemifino okucatshangwa ukuthi kwase-Athene kunzima ukukufakazela ngokomlando, futhi ngisho nokuvumelana nakho, izisekelo zayo zefilosofi azihumushi zibe imisebenzi kubantu abangebona abantu. UPlato ucabanga ngeNkathi Yegolide lapho ukudla izilwane kungaba yinto engadingekile, kodwa umhlaba wethu awuyona eyaleso sikhathi senganekwane; ngakho-ke, umbuso onjalo ngeke udingeke ngaphansi kwezimo ezivamile. Okubaluleke kakhulu, uvikela ukuphakama komphefumulo womuntu, ongafi futhi onengqondo, ngaleyo ndlela uvumela ukusetshenziswa kwezilwane ngezinjongo zabantu. Umqondo kaPlato awubonakali njengezibopho zokuziphatha kwezinye izinhlobo.
Ithonya lale mibono livela kubabhali abangamaKristu ababumba iNkathi Ephakathi. UGenesise uveza isikhathi sokuqala sokuzwana phakathi kwabantu nezilwane, kodwa ngemva kukazamcolo, uNowa nenzalo yakhe banikezwa imvume ecacile yokudla yonke into ephilayo. Lo mzila wokucabanga, ohlanganiswe ngezindlela eziningi, uholela kubacabangi abanjengo-Augustine noThomas Aquinas, abathi, ngezindlela ezahlukene, basekele ukubusa okusemthethweni kwabantu futhi baphike ukuba khona kwemisebenzi eqondile yobulungiswa ezilwaneni. Kulesi siko, izintshisekelo zabantu kuphela ezihlala enkabeni yendalo kanye nomthetho.
Ukuphenduka kwesimanje: I-Descartes kanye nomshini wezilwane
Njengoba isimo sesimanje, hhayi ukuthamba, ukwahlukana kwaguqulwa ngolimi olufanele isayensi entsha. UDescartes, umuntu obalulekile, waphakamisa umehluko obukhali phakathi kwama-res cogitans nama-res extensa, ebeka izilwane ohlangothini lwemishini. Ngokulandela lo mqondo, abantu abangebona abantu babeyoba othomathikhi abangenangqondo, futhi lokhu kuye kwahunyushwa njengokungabaniki ubuhlungu nenjabulo. Nakuba ezinye izincazelo zanamuhla zifanelana nalesi siphetho, okubalulekile ngemiphumela engokoqobo ukuthi, ngaphakathi kohlaka lwakhe, bekungeke kube nezizathu eziphoqayo zokuvimbela imikhuba efana nokudla izilwane noma ukunyakaza okwakusafufusa ngaleso sikhathi. Isithombe somshini wesilwane sasisebenza njengesizathu somqondo wokwenza unya lube ngcono.
I-Kant kanye nenani elihlobene lokungacabangi
Uma kukhulunywa ngezimiso zokuziphatha zanamuhla, ambalwa amagama anesisindo esifana nesikaKant. Kodwa-ke, indlela aphatha ngayo isimo sokuziphatha sezilwane ibonakala ingakhuthazi ngokombono wanamuhla. Kusazi sefilosofi saseKönigsberg, ukuqonda kuyisisekelo sokujwayelekile: kuphela lapho kunesizathu lapho kunemisebenzi khona ngokufanele. Ngakho-ke, izidalwa ezingenangqondo zinenani elilinganiselwe nje, elifana nelezinto, futhi azizona iziphetho ngokwazo. Naphezu kwalokhu, uKant uncoma ukugwema unya, hhayi ngoba izilwane zinamalungelo, kodwa njengomthwalo ongaqondile kithi: ubudlova obubhekiswe kuzo buthuntuza isimo sethu sokuziphatha kwabanye abantu. Uzwela ngezilwane, yebo; ukuqaphela amalungelo azo, cha: lowo ngumkhawulo waseKantian.
Kusukela ku-speciism kuya ekucabangeni kokuziphatha: ukugxeka kwesimanje kanye neziphakamiso
Iningi lefilosofi yakamuva lihlonza ubandlululo olusakazekile: ubuzwe. Leli gama, elathandwa nguPeter Singer futhi lasuselwa emsebenzini wangaphambilini kaRichard D. Ryder, libiza ubandlululo olusekelwe ezinhlotsheni, olufana nobandlululo noma ubandlululo ngokobulili. Ingqikithi yokugxekwa ithi ukunikeza isisindo esithe xaxa ezithakazelweni zezinhlobo zethu ngoba nje singabazo kuwubandlululo. Isilinganiso kufanele sibe ikhono lokuzizwa, hhayi ubunikazi bezinhlobo.
Ngaphezu kwalokho, ubuzwe bezilwane budla ngokunganaki komphakathi. Kusukela ebuntwaneni, isithombe esingesihle sezwe lezilwane siyashintsha sibe yinto evamile, lapho izidalwa ezijabule "kufanele" zifele ukudla kwethu ngaphandle kokuthi kubonakale sengathi kuyacasula. Ukubandlulula okukhethayo nakho kwenzeka: izinhlobo ezifanekisayo, ezinkulu, noma ezinomusa zivikelwe ngentshiseko, kuyilapho ukuhlupheka kwabanye, ngokulinganayo noma ngisho nokuzwela kakhulu, kunganakwa. Okungeziwe kulokhu yizici zenkolo nezinkolelo-ze ezakha uthando nokudelela. Konke lokhu kwephula isimiso sokungakhethi, ngoba okungalungile ukukwenza kumuntu akufanele kuhlotshaniswe lapho isisulu singesona umuntu.
Kulesi simo, umqondo wokungazi ngamabomu uyisihluthulelo. Abantu abaningi bakhetha ukungazi ukuthi imikhiqizo ethile ifika kanjani ematafuleni ethu noma ukuthi kwenziwani emalabhorethri athile, ukuze bagweme ukungakhululeki ngokwengqondo. Abezindaba bavame ukufaka isandla kulesi simbozo. Lokhu kungaboni okukhethiwe, njengoba iziqephu zomlando ezibanzi zibonisa, kuyawohloza ikhwalithi yokuphila kwentando yeningi. Ukwenqaba ukubona akusikhululi emthwalweni wemfanelo; empeleni, kuvame ukukubhebhethekisa.
Ngakho-ke, singalushintsha kanjani kahle uhlaka lokuziphatha? Indlela ethonyayo yokuziphatha kwezilwane ivela kuWilliam Frankena: zonke izidalwa ezikwazi ukuba nokuhlangenwe nakho okuqaphelayo zifanelwe ukucatshangelwa ngokwazo, uma nje izenzo zethu zizithinta. Lo mbono uxhumeka nenqubo edumile kaBentham kanye nezikhundla zesimanje zokusebenzisa. Umkhawulo obalulekile umuzwa, hhayi ukuhluzeka okuphelele.
Omunye umnikelo obalulekile uvela kuTom Regan, owasungula umqondo wesihloko sokuphila kumalungelo ayisisekelo. Umuntu ngamunye ungumuntu oyinhloko empilweni uma ene-biography enemibono, izifiso, inkumbulo, izintshisekelo, kanye nomqondo othile wesikhathi esizayo. Kusukela kulokhu, uRegan uthi abantu abanjalo banamalungelo angaxhomekile ekwabelaneni kwemisebenzi noma ukuba yingxenye yohlobo lwabantu, yize eqinisekisa ububanzi: enguqulweni yaso yokuqala, lesi sigaba sisebenza ikakhulukazi ezincelisayo futhi, ngokunembile, ezincelisayo zobudala obuthile. Le ngqikithi eyisisekelo iphonsela inselelo umbono kaRawls wokuthi awekho amalungelo ngaphandle kwemisebenzi futhi ihambisana nomqondo wezintshisekelo osekelwa nguJoel Feinberg.
Kanye nalokhu, uChristine M. Korsgaard ushintshe lolu daba ngombono wokuzimela kanye nezindinganiso ezisebenzayo, ethi imithombo yethu yesibopho isibopha kwezinye izilwane. Lezi zikhundla zihambisana nempikiswano yamagama kanye neyomthetho: ukukhuluma ngamalungelo kungabhekisela emalungelweni okuziphatha noma amalungelo asemthethweni, anezimo ezihlukile, futhi akuyona into encane ukuthi i-chimpanzee inikezwa amalungelo abantu noma amalungelo njenge-chimpanzee. Ilebula ayibalulekanga kangako kunokuqashelwa ukuthi ayizona nje izindlela.
Kubalulekile futhi ukuhlukanisa phakathi kwabameli bamalungelo ezilwane nabameli benhlalakahle yezilwane. Owokuqala, ongowokuvukela umbuso, ufuna ukuqeda ukuxhashazwa kwezilwane njengamathuluzi, ethembele kokubili ezimpikiswaneni ze-deontological kanye nezokusebenzisa. Ngakolunye uhlangothi, i-Welfarism iyisimo sokuguqula isimo esikhuthaza ukunciphisa ukuhlupheka okubonwa kungadingekile, ngenkathi sivuma ukuthi ukulimala okuthile kungabhekwa njengokuwusizo ezimweni ezithile. Kusukela ngo-1979, le ndlela ithuthukise uhlaka olwaziwayo: i-Five Freedoms, ekhuthazwa umsebenzi we-British Farm Animal Welfare Council, esebenza ngokuyisisekelo kuzo zonke izilwane ezinakekelwa ngabantu. Inhlalakahle ichazwa kabi ngokungabikho kokulimala kanye nokuvumela ukuziphatha kwemvelo.
- Ngaphandle kwendlala noma ukoma: ukufinyelela okuqhubekayo kokudla namanzi okwanele.
- Ngaphandle kokuphatheka kabi: izimo ezifanele zemvelo nendawo yokuhlala.
- Okungenabuhlungu: ukuvimbela kanye nokukhululeka kokuhlupheka okungagwemeka.
- Ngaphandle kwamanxeba noma izifo: ukunakekelwa kwezempilo kanye nokuvimbela.
- Ngaphandle kokwesaba noma ukucindezeleka: ukuphatha okwehlisa ukwethuka nokukhathazeka; kanye nenkululeko eyakhayo yokuveza ukuziphatha okufanele kwezinhlobo zezilwane.
I-Phenomenology kanye ne-deconstruction: u-Levinas no-Derrida kwezinye izilwane
Esikweni lezinto ezibangela ukwenzeka kanye nokugxekwa kwalo, ubudlelwano nobuntu buhlolisiswe ngezindlela ezibhekana ngqo nombuzo wesilwane. ULevinas wagxeka ukubaluleka kwesimo sengqondo somqondo, lokho kubukela okwehlisa okunye kube okufanayo futhi kubeke okunye ngaphansi kokubusa kwesihloko. Ngokuphambene nalokho, wachaza ubudlelwano bokuqala bokuziphatha lapho okunye kubonakala khona ngobuso obusicindezelayo. Okumangalisayo, ngezinjongo zethu, ukuthi lobu buntu buzibonakalisa ekuqondeni njengokuzwela okuvelele.
UDerrida uyawuthatha futhi uphonsela inselelo lo mlando. Ngakolunye uhlangothi, uchitha ubuhlakani besimanje ngokuveza okukhishwe kukho; ngakolunye uhlangothi, uyabuza ukuthi igama elithi "umuntu" lichaza ngokwanele yini insimu yokungafani. Ngokusho kokugxeka kwakhe, ubuntu bukaLevinas buyingozi yokuhlukanisa izilwane ezingezona ezomuntu ngokwencazelo. Ngakho-ke, isiphakamiso sikaDerride siwukucabangela ubulwane njengento evamile yazo zonke ezinye izinto, sishintshe umngcele ohlukanisa umuntu nongesiye umuntu. Okunye akuyona impahla yabantu kuphela; ukuzwela kwezilwane kudlula lowo mkhawulo.
Phakathi kokuzwela kanye nomthetho: izinqubo zomphakathi, ukusetshenziswa kanye noshintsho lwesikhungo
Akekho osamangazwa ukwenyanya okubangelwa izithombe zobudlova obubhekiswe ezilwaneni; kodwa-ke, siphila nezinhlelo zokukhiqiza ezandisa ukuhlupheka nokufa ngezigidi. Lokhu kudideka kuchazwa ngokwengxenye ngegebe phakathi kwalokho esikubona kulungile nemikhuba yethu, ngesakhiwo sesikhuthazo esenza kube lula ngathi ukubheka ngakolunye uhlangothi, kanye nokungaguquki komlando okushintsha kancane. Ingqondo, isayensi yezenhlalo, kanye nomlando kusisiza siqonde ukuthi imikhuba ehlangene ishintsha kancane kangakanani. Ukungavumelani phakathi kwezinkolelo zokuziphatha kanye nemikhuba yokusebenzisa kungokoqobo njengoba nje kukuphazamisa.
Ngakho-ke, amazwi amaningi aphikelela esinyathelweni esibalulekile: ukuhumusha izibopho zokuziphatha zibe yizimiso zomthetho nokuzisebenzisa ngempumelelo. Ukuqwashisa ngomphakathi akwanele; ukuqashelwa kwezikhungo kuyadingeka ukuqinisekisa amazinga aphansi okuphathwa nokunciphisa ukuhlupheka. Kungakhathaliseki ukuthi kubhekwa ngeso lamalungelo noma amazinga aqinile enhlalakahle, inselele esebenzayo isekuklameni imithetho, ukuqapha ukuphoqelelwa kwayo, kanye nokujezisa ukwephulwa kwayo. Lapho umthetho uhlanganisa ukucatshangelwa kokuziphatha, intuthuko ayibe isancika ekuthandeni komuntu ngamunye.
Imisebenzi esemqoka nezinkomba
- Ku-Cartesianism nezilwane: ukuhlaziywa kwesikhashana kwethesis yomshini wezilwane, nemisebenzi efana naleyo Peter Harrison ezibuyekeza izincazelo kanye nemiphumela engokoqobo.
- Isiko lasendulo: ubufakazi mayelana UDiogenes Laertius kanye nokufundwa kwakamuva kwePythagoreanism (isb., ku-Stanford Encyclopedia of Philosophy), kanye nezinkulumo mpikiswano mayelana nokudla imifino Plato kanye nokuhambisana kwayo okungokwemfundiso.
- Izimiso zokuziphatha zamanje: Peter Singer kanye nokugxeka kwakhe kwezinhlobo zezilwane eNkululekweni Yezilwane; UChristine M. Korsgaard kanye nesisekelo sezibopho zethu kwezinye izilwane Ezidalweni Esikanye Nazo.
- Amalungelo asekelwe esihlokweni sempilo: isiphakamiso se UTom Regan, engxoxweni nombono wezithakazelo ze UJoel Feinberg kanye nokuphikisa kukaRawlsian mayelana namalungelo nemisebenzi.
- Uhlaka lwebhayibheli nemfundiso yenkolo: iziqephu ezivela ku UGenesise eyazisa ukufundwa esizindeni somuntu, kanye nokwamukelwa kwayo Agustin y UThomas Aquinas.
Isithombe esivela kulolu hambo sicacile: kusukela ekuchazeni kwasendulo nasendulo okwakuthethelela ukubusa ngaphandle kwezibopho eziqondile, ngokusebenzisa ukucabanga kwesimanje okwenze ibanga libe ngcono, kuya kwifilosofi yokuziphatha yesimanje ebeka ukuhlupheka nokuzwela enkabeni yayo, impikiswano ibilokhu ilungisa ikhampasi yayo. Namuhla sinemibono ebucayi efana nokwehlukahlukana kwezinto, izindlela ezifana nesihloko sokuphila, kanye nezinhlaka ezisebenzayo njengenkululeko emihlanu; siphinde sibe nokuhlolwa okujulile kokunye okungabaza ukuvelela kwabantu. Konke lokhu kukhomba emsebenzini ohlanganyelwe: ukunciphisa ukuhlupheka okungagwenywa, ukuqaphela ezinye izilwane njengabamukeli bezibopho zethu, nokuguqula lokho kuqiniseka kube yimikhuba nemithetho ehambisana nalokho esikushoyo ukuthi kuyazisa. Akukhona nje ukucabanga kangcono, kodwa mayelana nokuphila ngokuvumelana nalokho kucabanga okuthuthukisiwe.
