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  1. Taking humanism seriously: ``Obligatory'' anthropocentrism. [REVIEW]David Sztybel - 2000 - Journal of Agricultural and Environmental Ethics 13 (3-4):181-203.
    Humanism – in the sense that humans alonehave moral standing, or else a surpassing degree of it– has traditionally dominated all of ethicaldiscourse. However, its past formulations havesuccumbed to the temptation merely to stipulate sucha criterion, such as rationality, which nonhumans areoften deemed (without sufficient argument) to failwithout exception. Animal liberationistarguments do exist in counterpoint to traditionalhumanism, but one current difficulty seems to be asimple clash of basic assumptions, with an indecisiveresult. Although the author of this paper is anonanthropocentrist, he (...)
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  • Is the argument from marginal cases obtuse?Daniel A. Dombrowski - 2006 - Journal of Applied Philosophy 23 (2):223–232.
    Elizabeth Anderson claims that the argument from marginal cases is 'the central argument' behind the claim that nonhuman animals have rights. But she thinks, along with Cora Diamond, that the argument is 'obtuse'. Two different meanings could be intended here: that the argument from marginal cases is too blunt or dull to dissect the reasons why it makes sense to say that nonhuman animals have rights or that the argument from marginal cases is insensitive regarding nonrational human beings. The purpose (...)
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  • Animal Rights from the Perspective of Evictionism.Walter E. Block - 2022 - Studia Humana 11 (2):10-19.
    In this paper, the conception of Anthony J. Cesario about the philosophy of animal rights is critically reviewed. His approach is a valiant effort to defend the philosophy of animal rights. He is a moderate on this matter, offering all sorts of compromises. He applies an unusual insight to this matter with using the libertarian doctrine of evictionism.
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  • Sentientism, Motivation, and Philosophical Vulcans.Luke Roelofs - 2023 - Pacific Philosophical Quarterly 104 (2):301-323.
    If moral status depends on the capacity for consciousness, what kind of consciousness matters exactly? Two popular answers are that any kind of consciousness matters (Broad Sentientism), and that what matters is the capacity for pleasure and suffering (Narrow Sentientism). I argue that the broad answer is too broad, while the narrow answer is likely too narrow, as Chalmers has recently argued by appeal to ‘philosophical Vulcans’. I defend a middle position, Motivational Sentientism, on which what matters is motivating consciousness: (...)
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  • Rejoinder to Huemer on Animal Rights.Walter E. Block - 2021 - Studia Humana 10 (4):66-77.
    Heumer and I debate animal rights, utilitarianism, libertarianism, morality and philosophy. We agree that suffering is a problem, and diverge, widely, on how to deal with it. I maintain that this author’s reputation as a libertarian, let alone an intellectual leader of this movement, is problematic. Why? That is because libertarianism, properly understood, is a theory of intra-human rights; this philosophy says nothing about right from an extra-human perspective, Heumer to the contrary notwithstanding. That is to say, he is improperly (...)
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  • Panpsychism, intuitions, and the great chain of being.Luke Roelofs & Jed Buchanan - 2019 - Philosophical Studies 176 (11):2991-3017.
    Some philosophical theories of consciousness imply consciousness in things we would never intuitively think are conscious—most notably, panpsychism implies that consciousness is pervasive, even outside complex brains. Is this a reductio ab absurdum for such theories, or does it show that we should reject our original intuitions? To understand the stakes of this question as clearly as possible, we analyse the structured pattern of intuitions that panpsychism conflicts with. We consider a variety of ways that the tension between this intuition (...)
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  • Moral Considerability and the Argument from Relevance.Oscar Horta - 2018 - Journal of Agricultural and Environmental Ethics 31 (3):369-388.
    The argument from relevance expresses an intuition that, although shared by many applied ethicists, has not been analyzed and systematized in the form of a clear argument thus far. This paper does this by introducing the concept of value relevance, which has been used before in economy but not in the philosophical literature. The paper explains how value relevance is different from moral relevance, and distinguishes between direct and indirect ways in which the latter can depend on the former. These (...)
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  • The Pragmatic Power and Promise of Theoretical Environmental Ethics: Forging a New Discourse.J. Baird Callicott - 2002 - Environmental Values 11 (1):3-25.
    Pragmatist environmental philosophers have (erroneously) assumed that environmental ethics has made little impact on environmental policy because environmental ethics has been absorbed with arcane theoretical controversies, mostly centred on the question of intrinsic value in nature. Positions on this question generate the allegedly divisive categories of anthropocentrism/nonanthropocentrism, shallow/deep ecology, and individualism/holism. The locus classicus for the objectivist concept of intrinsic value is traceable to Kant, and modifications of the Kantian form of ethical theory terminate in biocentrism. A subjectivist approach to (...)
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  • Animals, handicapped children and the tragedy of marginal cases.J. L. Nelson - 1988 - Journal of Medical Ethics 14 (4):191-193.
    There are human beings whose psychological capacities are rivalled or exceeded by many non-human animals; such humans are often referred to as 'marginal cases'. R G Frey has argued that there is no secure, non-arbitrary way of morally distinguishing between marginal humans and non-human animals. Hence, if the benefits of vivisection justify such painful and lethal procedures being performed on animals, so is the vivisection of marginal humans justified. This is a conclusion Frey is driven to with 'great reluctance', but (...)
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  • Justice, Caring, and Animal Liberation.Brian Luke - unknown
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  • The Face of Suffering.Daniel A. Dombrowski - 2012 - Journal of Animal Ethics 2 (2):205-211.
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  • Marginal Humans, The Argument From Kinds, And The Similarity Argument.Julia Tanner - 2006 - Facta Universitatis, Series: Linguistics and Literature 5 (1):47-63.
    In this paper I will examine two responses to the argument from marginal cases; the argument from kinds and the similarity argument. I will argue that these arguments are insufficient to show that all humans have moral status but no animals do. This does not prove that animals have moral status but it does shift the burden of proof onto those who want to maintain that all humans are morally considerable, but no animals are.
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  • The Personhood View and the Argument from Marginal Cases.Evelyn B. Pluhar - 1987 - Philosophica 39 (1):23-38.
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  • Self-realization in mixed communities of humans, bears, sheep, and wolves.Arne Naess - 1979 - Inquiry: An Interdisciplinary Journal of Philosophy 22 (1-4):231 – 241.
    The paper assumes as a general abstract norm that the specific potentialities of living beings be fulfilled. No being has a priority in principle in the realizing of its possibilities, but norms of increasing diversity or richness of potentialities put limits on the development of destructive life-styles. Application is made to the mixed Norwegian communities of certain mammals and humans. A kind of modus vivendi is established which is firmly based on cultural tradition. It is fairly unimportant whether the term (...)
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  • Rethinking advanced motherhood: a new ethical narrative.Eva De Clercq, Andrea Martani, Nicolas Vulliemoz, Bernice S. Elger & Tenzin Wangmo - 2023 - Medicine, Health Care and Philosophy 26 (4):591-603.
    The aim of the study is to rethink the ethics of advanced motherhood. In the literature, delayed childbearing is usually discussed in the context of reproductive justice, and in relationship to ethical issues associated with the use and risk of assisted reproductive technologies. We aim to go beyond these more “traditional” ways in which reproductive ethics is framed by revisiting ethics itself through the lens of the figure of the so-called “older” mother. For this purpose, we start by exploring some (...)
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  • 'Back Together Again' Again.J. B. Callicott - 1998 - Environmental Values 7 (4):461-475.
    Response to Dale Jamieson's article 'Animal Liberation is an Environmental Ethic' in Environmental Values Vol. 7, No. 1.
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