People, Property, or Pets? by Marc D. Hauser

By Marc D. Hauser

A baby can't be owned, yet mom and dad are legally chargeable for their child's care. A portray and a puppy will be owned; either fall less than the jurisdiction of the legislation and particularly, estate rights. yet why may still a puppy, man's ally, an animal with a brain and feelings, fall below an analogous class as a portray? How may possibly the legislations be so silly? Requiring criminal guardianship for animals may have radical outcomes for the way we are living our lives.

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People, Property, or Pets?

A baby can't be owned, yet mom and dad are legally liable for their child's care. A portray and a puppy could be owned; either fall less than the jurisdiction of the legislation and particularly, estate rights. yet why should still a puppy, man's ally, an animal with a brain and feelings, fall less than an identical classification as a portray?

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Singer, P. (1975). Animal liberation: A new ethics for our treatment of animals. New York, New York Review of Books: Distributed by Random House. , and P. M. Howie (1995). ” Journal of Child Psychology and Psychiatry 36(2): 249–63. Wilson, S. (2001). html. This page intentionally left blank Animal Ethics and Legal Status Bernard E. Rollin THOUGH THE ESSAYS IN THIS VOLUME speak to many salient arguments across the field of animal rights the issue remains unavoidably too broad for a complete view.

The argument goes on to claim that these marginal cases are not autonomous in the full sense described above, and thus cannot be considered as moral agents. The only attributes that these beings do pos- Why the Status of Animals Should Remain as Property 21 sess are sentience and interests, and yet we assume that infants and severely mentally handicapped people possess moral rights. Activists point out that many animals such as normal, adult mammals have highly developed mental systems, and have at least as much sentience and cognitive and rational capacity as infants and severely mentally disabled people.

Animal rights advocates choose sentience as a moral criterion because it is the “lowest common denominator” that marginal cases have in common with normal adult humans, yet even sentience is not “low” enough; such a criteria for moral rights leaves out those afflicted with “congenital universal indifference (or insensitivity) to pain,” who cannot sense pain whatsoever, along with those people who are completely anesthetized, hypnotized, or deeply comatose (Fox 1978). Surely we would not want to assert that only these people are left without moral rights.

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