Sentences with phrase «for nonhuman»

Project lawyer Steven Wise told Reuters that Fahey's opinion «could be a historical turning point in the struggle to obtain legal rights for nonhuman animals in the United States.»

Alas, given that securing personhood for nonhuman primates has been challenging enough, doing the same for a river or forest or mountain range may take a more evolved population of lawmakers.

What kind of agency do we attribute to computers, and can we have real feelings for nonhuman machines?!

The Association of Veterinarians for Animal Rights actively works toward the acquisition of rights for all nonhuman animals by educating the public and the veterinary profession about a variety of issues concerning nonhuman animal use.

Although human devices require prescription, the same can not be said for any nonhuman patient.

A combination of moral intention, along with innovation and technology, is allowing us to move beyond this ugly chapter in our dealings with animals and usher in a better, safer era for nonhuman animals and for humans as well.

Comparing Three Melbourne Welfare Shelters for Nonhuman Animals, Journal of Applied Animal Welfare Science, Volume 8, Issue 1

Greater legal rights for nonhuman species.

We used a 40 ° quadrupedal orientation for nonhuman primates with an included ± 10 ° in sensitivity analyses to account for variation.

Taken together, these results suggest that active vocal control may be possible in nonhuman animals, in particular for nonhuman primates.

Veterinary and Animal Care Technicians: AALAS - certified or AALAS - eligible veterinary and animal care technicians sought to provide clinical care and maintenance support for nonhuman primate breeding colony.

The program gives unique experience in compassionate care for nonhuman primates and non-invasive behavior studies.

AGI provides enriched housing facilities for nonhuman primates in both CDC quarantine and non-quarantine settings on a cost - effective per diem basis.

As for its nonhuman source, Kellam says: «It's conjecture until there's evidence of what the reservoir is.»

«For a number of years,» Hrdy says, «I've been arguing that for nonhuman female primates, the goal is not simply to be inseminated by the single best male — that's an old Darwinian and Victorian notion.

But this does not justify the shift of power from the political system which can express the concerns of people for their grandchildren and for the nonhuman world to economic institutions for which these considerations are typically felt as interfering with their primary goals.

In the Western world today Christian churches have not been in the forefront of movements to promote concern for nonhumans.

Not exact matches

As a result, many people believe Carson is a flat - out mass murderer - not a hero who beautifully blended care for human health and nonhuman nature in one of the most important and challenging books of the 20th century.

Corporate personhood is easily ridiculed on late - night television, but as Eric Posner pointed out in Slate, the law often «treats various nonhuman, nonsentient entities as «persons» for certain legal purposes.»

If, to the contrary, the difference between humans and some sub-humans were slight (if, for instance, humans were only slightly superior to nonhuman primates, so that human existence were a species belonging to what we now call the nonhuman animal world), it would not be clear that the appearance of humans represents the maximal importance of subhuman existence as such.

Indeed, the plight of indigenous peoples and of the nonhuman species with whom we share the planet should touch our consciences as too high a price for us to be paying even in terms of immediate consequences.

This largely, though not totally, functional, pragmatic view of truth stresses heavily the implications of certain models for the quality of human and nonhuman life.

It is derived from the idea that the nonhuman world is available for the market, so that market forces can price it.

We do not simply create the nonhuman realities — plants, animals, and inorganic materials — that we interpret; rather we experience these realities as given to us for interpretation, and in their givenness values are disclosed.

With its emphasis on stewardship it allows us to affirm that the nonhuman world ought to be used in an ecologically responsible manner for the benefit of all humans.

Some proponents of the land ethic — Callicott, for example — are suspicious of ethical preoccupations with individual nonhuman creatures.

And it is in this Leopoldian vein that he opens the door, perhaps unwittingly, to the second question mentioned above: What, if anything, is the ethical status of individual nonhuman organisms, as they exist in and for themselves?

In comparison with nonhuman worldly existence, human activities enjoy opportunities for good that are vastly extended.

The health of eco-systems is essential to our survival, and their integrity must be respected both for human self - interest and because of the intrinsic value of the nonhuman world.

This recognition of the intrinsic value of the nonhuman world, and of its claim upon human beings, involves a deep shift for the Western psyche, raising a whole range of questions to which we are not accustomed.

One who does not believe in God, for example, may find the existence of free, nonhuman, immaterial persons such as Satan quite implausible; one who already believes in the existence of at least one such free, nonhuman, immaterial person — i.e., God — may find it much less implausible.

It is also apparent that the recent evidence for self - consciousness in primates and cetaceans, based on their capacity for language use and deception, requires us to acknowledge that nonhuman capacities are somewhat closer to human capacities than Whitehead asserted.

If the evidence required us to assume that the earliest beings we call human did in fact embody this structure of existence, then we would have to posit exceedingly high levels of mentality in our prehuman ancestors, assuming that for hundreds of thousands of years they must have far more closely approximated our contemporary existence than does any now existing nonhuman member of the simian family.

His purposes for institutions are in this sense akin to his purposes; for other inanimate or nonhuman portions of the creation, They are: necessary conditions instrumental for the fulfillment of human aims and of the divine aims for human beings.

The model for thinking of the nonhuman world is taken from stones and machines, and living things are hardly mentioned.

And not just the nonhuman created order — even we ourselves, as Christians, who have received the advance gift of the Holy Spirit, are now groaning within ourselves, for we are also waiting — waiting for the transformation of our bodies and for the full experiencing of our adoption as God's children.

Nonetheless, he claims, it breaks down for detecting nonhuman design.

What's more, since the only designing intelligence that could have played a role in the origin and history of life (including human life) must have been nonhuman, my theory of design detection is irrelevant and misleading for biology.

For instance, corporate decision - makers frequent1y devise plans that damage or devastate human and nonhuman communities, without themselves having to live with the results.

The lack of attention by deep ecologists to the relations of human beings to individual nonhuman subjects is connected with their distaste for ethics as usually understood.

The relations with their more immediate environments, human and nonhuman, are of primary importance for who they are.

But what about unitary nonhuman events, for example, those at the subatomic level?

(I say «not others» because it is crucial that we not be acquainted with individuals which fill what is for us a relatively clear gap between humans and nonhuman species.)

Spealdng as a Christian and as a biologist, Birch argues that the Christian obligation to work for the liberation of the oppressed includes an obligation to work for the liberation of the nonhuman oppressed.

For example, the anti-anxiety agents benzodiazepines have a similar effect on nonhuman animals as on humans.

For a detailed discussion of the Argument from Marginal Cases read Evelyn B. Pluhar, Beyond Prejudice: The Moral Significance of Human and Nonhuman Animals (Durham: Duke University Press, 1995).

Within the framework of traditional theism, by contrast, there would be no need for theological spontaneity to be given to nonhuman individuals.

Deep ecologists want to counter Western culture's anthropocentrism — its tendency to place humanity at the center of the universe and to reduce the nonhuman world to an instrument for human ends — with a theory of an expanded self which calls for identification with the nonhuman world.

The second chapter is about the consequences of that understanding for living in our relationships with others, including nonhuman life.

Anyway, thanks again for your comment, it was a great reminder for me to not only advocate against (nonhuman) animal cruelty, but also against human cruelty!