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 second concerns the status of
the individual nonhuman organism.
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?
Some proponents of the land ethic — Callicott, for example — are suspicious of ethical preoccupations with
individual nonhuman creatures.
Not exact matches
Even granting something like the teleological order I have asserted, however, some may doubt that this formulation adequately states our responsibilities to our natural habitat, especially responsibilities to the diversity of species in the
nonhuman world and to
individual animals, at least within species whose members exhibit the capacity to suffer.
But in addition it was widely believed that certain
individuals possessed special powers of communication with the
nonhuman world.
(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.)
Within the framework of traditional theism, by contrast, there would be no need for theological spontaneity to be given to
nonhuman individuals.
«Making this data available to the entire world will help give
nonhuman great apes in the U.S. the individuality they deserve and will challenge those who currently believe they are entitled to own, abuse or otherwise oppress these
individuals,» according to the GAP Web site.
In one species, the black snub - nosed monkey (about 2,000
individuals are found in the wild), they identified several hypoxia - related genes that allowed them to thrive in the highest altitudes (a narrow region 3,400 - 4,500 meters above sea level in a narrow region between the Yangtze and Mekong rivers within the Tibetan plateau) than any other
nonhuman primate.
This offers an unprecedented opportunity for research concerning
individual variation and relationships between brain structure and function relative to development and cognitive capacity in a
nonhuman primate.
As Dr. Michael Fox asked, «Can we justify using parts of many other severely deprived and prematurely killed
nonhuman animals to maintain each
individual cat's well - being?»
Cats and dogs can develop subclinical infections with these organisms but still pose a risk to livestock, other
nonhuman animals, and humans, especially children, older persons, and immunocompromised
individuals.»
Across these films and many others, landscape becomes a way of thinking and making images at a scale that exceeds the
individual, whether by opening onto the wonder of natural processes, the intersections of human and
nonhuman life, or the fraught triangulation of a people, the state, and the soil.
The scientific evidence is so strong for the intellectual and emotional sophistication of dolphins that there simply is no question that they are «
nonhuman persons» who deserve respect as
individuals.