Taking Exception To Human Exceptionalism,
2019
Georgia State University
Taking Exception To Human Exceptionalism, Carrie P. Freeman
Animal Sentience
Chapman & Huffman refute common claims used to justify human species distinctions, and they critique the animal cruelty that has resulted from this privileged status. I raise related questions for further study of the roots of human exceptionalism and about whether aspiring to be more like our fellow animals might be part of the solution.
Phenotypic Similarity And Moral Consideration,
2019
University of West Florida
Phenotypic Similarity And Moral Consideration, S. Brian Hood, Sophia Giddens
Animal Sentience
Identifying specific traits to justify according differential moral status to humans and non-human animals may be more challenging than Chapman & Huffman suggest. The reasons for this also go against their recommendation that we ought to attend to how humans and non-humans are similar. The problem lies in identifying the moral relevance of biological characteristics. There are, however, other reasons for treating non-human animals as worthy of moral consideration, such as the Precautionary Principle.
Anthropocentrism: Practical Remedies Needed,
2019
The Hague University of Applied Sciences
Anthropocentrism: Practical Remedies Needed, Helen Kopnina
Animal Sentience
It is true that one of the harmful consequences of creating categories where one group is unique and superior to others is that it justifies discriminating against the inferior groups. And outright abuse of nonhuman animals is indeed morally unjustifiable. But what is to be done about it?
Our Brains Make Us Out To Be Unique In Ways We Are Not,
2019
Montclair State University
Our Brains Make Us Out To Be Unique In Ways We Are Not, Matthew J. Criscione, Julian Paul Keenan
Animal Sentience
Humans have long viewed themselves in a favorable light. This bias is consistent with a general pattern of self-enhancement. Neural systems in the medial prefrontal cortex underlie this way of thinking, which, even when false, may be beneficial for survival. It is hence not surprising that we often disregard contrary evidence in believing ourselves superior.
Is Human Uniqueness Fake News?,
2019
Florida Int'l University
Is Human Uniqueness Fake News?, Sean Hermanson
Animal Sentience
The world and its troubles don't need unfounded denials of human uniqueness.
“I Am Not An Animal”,
2019
Animal Studies Repository
“I Am Not An Animal”, Lori Marino
Animal Sentience
The answer to Chapman & Huffman’s question — “Why do we want to think humans are different?” — lies in the work of Ernest Becker and the social psychology literature known as Terror Management Theory, according to which our deep anxiety about animality and death can drive our need to feel superior to the other animals.
Across The Great Divide,
2019
WellBeing International
Across The Great Divide, Debra Merskin
Animal Sentience
Chapman & Huffman’s target article calls for a reevaluation of claims of human uniqueness and superiority. It also adds to the literature on how species differences, as Darwin noted, are more of degree than kind. The threats to environmental health and species survival are a consequence of excluding nonhuman animals from moral concern and consideration. The theory of intersectionality should include speciesism in the array of discriminatory practices.
Mobilizing Heads And Hearts For Wildlife Conservation,
2019
York University
Mobilizing Heads And Hearts For Wildlife Conservation, Valérie A. M. Schoof, Simon L'Allier
Animal Sentience
Highlighting the shared evolutionary relationships between humans and animals — and recognizing that all species, including humans, are unique in their own way — may facilitate caring for and conserving animals by tapping into a human emotion: empathy.
Animal Cognition: Quantity Has A Quality Of Its Own,
2019
Department of Ethology Eötvös Loránd University
Animal Cognition: Quantity Has A Quality Of Its Own, Ivaylo Borislavov Iotchev, Kauê Machado Costa
Animal Sentience
Chapman & Huffman’s moral analysis fails to prove that the exploitation of animals or the environment is causally connected to beliefs about human capacities. Their exposition of the philosophical interpretations of animal cognition ignores historical context and confounds different levels of analysis. Their analysis of the scientific literature, from which they conclude that humans should not be considered as different from other animals, does not take into account many recent psychological and neuroscientific developments and rests upon a flawed understanding of the relationship between gradual and categorical differences, misrepresenting the two as mutually exclusive concepts.
Corticocentric Bias In Cognitive Neuroscience,
2019
University of Haifa
Corticocentric Bias In Cognitive Neuroscience, Orit Nafcha, Shai Gabay
Animal Sentience
Chapman & Huffman (2018) note that our tendency to categorize leads to a sense of human superiority that helps justify violence against nonhuman animals. Yet animals are turning out to have capacities previously thought to be uniquely human. We add a further factor that may contribute to the false sense of human superiority: the "corticocentric" bias of neuroscience. An evolutionary approach may help identify species similarities and differences, providing a better understanding of the uniqueness of each species.
Scepticism About Moral Superiority,
2019
University of St Andrews
Scepticism About Moral Superiority, Derek Ball, Benjamin Sachs
Animal Sentience
Chapman & Huffman suggest that we might change people’s behavior toward animals by resisting an argument that because humans are intellectually superior to animals, they are also morally superior to animals. C & H try to show that the premise is false: Humans are not intellectually superior. Several commentators have resisted this response. We suggest that there are other ways of attacking the argument: The notion of moral superiority on which the argument relies is dubious, and the obvious ways of reformulating the argument are instances of the “naturalistic fallacy.”
Taking Darwinism Seriously,
2019
University of Agder
Taking Darwinism Seriously, Carsta Simon
Animal Sentience
Chapman & Huffman propose that dropping the categorical distinction between human and nonhuman animals may reduce the atrocious acts of humans towards nonhuman animals, but will it? Taking Darwinism seriously means accepting physical and behavioral continuity across species, including the capacity to feel pain.
Refining Thoughts About Human/Nonhuman Differences,
2019
McGill University
Refining Thoughts About Human/Nonhuman Differences, Colin A. Chapman, Michael A. Huffman
Animal Sentience
Our commentators come from many fields and disciplines and express highly divergent views, illustrating broad interest in the question. From the breadth of comments, we have identified two recurring themes, which we focus on here. The first is a preponderance of cautionary remarks about evaluating the differences between humans and nonhuman animals. The second concerns whether considering animals as worthy of moral consideration is one of many useful tools for conservationists trying to prevent extinction, habitat destruction, and climate change.
Why Cod Don't Like To Sunbathe: Quantity And Quality In The Animal Kingdom,
2019
Petwatch
Why Cod Don't Like To Sunbathe: Quantity And Quality In The Animal Kingdom, Christoph Jung
Animal Sentience
The difference between a cod and a lizard is not just a quantitative one. The recognition of qualitative differences between species does not imply a moral ranking. Our species’ special abilities to shape the earth mean we have a special responsibility for ensuring a liveable future for all organisms, human and non-human.
Superior Or Inferior, Human Uniqueness Is Manifold,
2019
University of Michigan, University of Oxford
Superior Or Inferior, Human Uniqueness Is Manifold, Scott Atran
Animal Sentience
Chapman & Huffman (C & H) contend that, as with all biological traits, there is evolutionary continuity underlying cognitive and social traits previously thought to be unique to humans. Yet C & H, like Darwin, appeal to a seemingly unique moral aptitude that enables humans to be kind to conspecific strangers and other species.
Diversity On Human Difference: Unanimity On Human Responsibility,
2019
McGill University
Diversity On Human Difference: Unanimity On Human Responsibility, Colin A. Chapman, Michael A. Huffman
Animal Sentience
Further commentaries on our original target article add important new points and expand our understanding of the differences between animals, particularly between non-human and human primates. But whether they affirm or deny that humans are unique, all commentators agree that our special abilities mean we should be taking responsibility for the care of nature and the plants and animals it supports. We ask: is humankind doing this?
Self-Ownership As Personal Sovereignty,
2019
Chapman University
Self-Ownership As Personal Sovereignty, John Thrasher
Philosophy Faculty Articles and Research
Self-ownership has fallen out of favor as a core moral and political concept. I argue that this is because the most popular conception of self-ownership, what I call the property conception, is typically linked to a libertarian (of the left or right) political program. Seeing self-ownership and libertarianism as being necessarily linked leads those who are not inclined toward libertarianism to reject the idea of self-ownership altogether. This, I argue, is mistaken. Self-ownership is a crucial moral and political concept that can earn its keep if we understand it not as type of property right in the self, but rather …
Can Nonhumans Be Victims Of Genocide?,
2019
University of Montana
Can Nonhumans Be Victims Of Genocide?, Kirstin Waldkoenig
Graduate Student Theses, Dissertations, & Professional Papers
“Genocide” appears commonly in critical animal studies literature and sparsely in philosophy to describe human-caused violence against nonhuman beings. However, such uses of the term have rarely been informed by relevant work in genocide studies, nor otherwise formally substantiated. This thesis explores what is at stake when employing the term and proposes a model for appropriate application to nonhuman contexts. Claudia Card’s notion of genocide as social death allows for the consideration of nonhuman animals as victims of genocide. Social vitality is important to the lives of some nonhuman animals and its forcible diminishment results in social death for those …
Sovereignty And Complex Interdependence: Some Surprising Indications Of Their Compatibility,
2019
Columbia Law School
Sovereignty And Complex Interdependence: Some Surprising Indications Of Their Compatibility, Charles F. Sabel
Faculty Scholarship
Even as democratic sovereignty and globalization are increasingly seen as incompatible in theory, this chapter argues that, in some important realms, they are proving compatible in practice. As tariffs have fallen to negligible levels, trade agreements among rich countries have come to focus on reconciling regulatory differences. In many sectors, novel forms of cooperation have emerged that allow trade partners deliberately to investigate and learn from one another’s practices, eventually recognizing the equivalence of regimes that are not strictly identical — and in the process extending domestic political oversight to relations among states while often heightening domestic accountability. The emergent …
The Pariah And The Poet: Hannah Arendt’S Alternative Reading Of Goethe’S «Wilhelm Meisters Lehrjahre» As A Critique Of Enlightenment «Bildung»,
2018
Collin College
The Pariah And The Poet: Hannah Arendt’S Alternative Reading Of Goethe’S «Wilhelm Meisters Lehrjahre» As A Critique Of Enlightenment «Bildung», John Macready
Staff Publications
The German ideal of Bildung—the process of self-development through culture that Goethe dramatized in Wilhelm Meisters Lehrjahre—and its connection to the crises of Jewish emancipation in the nineteenth and twentieth centuries has been the topic of intense scholarly discussion. At issue is whether Bildung compromised Jewish identity. One of the earliest and strongest critics of Bildung was Hannah Arendt. Although Bildung was seen by many Jewish intellectuals, like Moses Mendelssohn, to be an answer to widespread anti-Judaism in European society, Arendt saw it as an apolitical concept that jeopardized Jewish emancipation in Europe. Arendt was skeptical of the promise of …
