Evolution Confers Morality
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Jessica Pierce and Marc Bekoff
Soc Just Res (2012) 25:122–139 DOI 10.1007/s11211-012-0154-y Wild Justice Redux: What We Know About Social Justice in Animals and Why It Matters Jessica Pierce • Marc Bekoff Published online: 17 May 2012 Ó Springer Science+Business Media, LLC 2012 Abstract Social justice in animals is beginning to attract interest in a broad range of academic disciplines. Justice is an important area of study because it may help explain social dynamics among individuals living in tightly-knit groups, as well as social interactions among individuals who only occasionally meet. In this paper, we provide an overview of what is currently known about social justice in animals and offer an agenda for further research. We provide working definitions of key terms, outline some central research questions, and explore some of the challenges of studying social justice in animals, as well as the promise of the work we’re pro- posing. Finally, we suggest why continued research into animal cognition and social behavior has significant ethical implications for our treatment of nonhuman animals. Keywords Social justice Á Animals Á Wild justice Á Play Á Prosocial, captive Á Fairness Á Inequity aversion Á Ethics Á Empathy Á Cooperation Á Morality Á Primates Á Canids Á Cognitive ethology In our 2009 book Wild Justice, we argued that animals have the capacity for moral behavior, and not merely the early traces of what was to evolve into morality in humans but full-fledged moral behaviors in their own right. We defined morality as J. Pierce Center for Bioethics and Humanities, University of Colorado Health Sciences, Denver, CO 80540, USA J. -
Summer Presentation Week
NIH SUMMER INTERNSHIP PROGRAM PRESENTATION WEEK 2021 • AUGUST 3-5 AGENDA AUGUST 3, 2021 POSTER AM 11:00 AM – 12:30 PM (ET) POSTER PM 1:00 PM – 2:30 PM (ET) LIGHTNING TALK 3:00 PM – 4:30 PM (ET) AUGUST 4, 2021 POSTER AM 11:00 AM – 12:30 PM (ET) POSTER PM 1:00 PM – 2:30 PM (ET) LIGHTNING TALK 3:00 PM – 4:30 PM (ET) AUGUST 5, 2021 POSTER AM 11:00 AM – 12:30 PM (ET) POSTER PM 1:00 PM – 2:30 PM (ET) LIGHTNING TALK 3:00 PM – 4:30 PM (ET) PRESENTATION NUMBERS LIGHTNING DATE INSTITUTE OR CENTER POSTER TALK 8/3 National Cancer Institute (NCI) 1-91 144-184 8/3 National Cancer Institute – Division of Cancer Epidemiology and Genetics (NCI – DCEG) 92-110 185-187 8/3 National Institute of Arthritis and Musculoskeletal and Skin Diseases (NIAMS) 111-113 188 8/3 National Institute of Environmental Health Sciences (NIEHS) 114-141 189-192 8/3 Office of Director (OD) 142-143 193-216 8/4 Clinical Center (CC) 217-237 362-364 8/4 National Institute on Aging (NIA) 238-247 365-396 8/4 National Institute on Alcohol Abuse and Alcoholism (NIAAA) 248-256 8/4 National Institute of Biomedical Imaging and Bioengineering (NIBIB) 257-261 397-399 8/4 National Institute on Drug Abuse (NIDA) 262-279 400-402 8/4 National Institute of Mental Health (NIMH) 280-315 403-411 8/4 National Institute of Neurological Disorders and Stroke (NINDS) 316-351 412-423 8/4 National Library of Medicine (NLM) 352-361 424-426 8/5 National Center for Advancing Translational Sciences (NCATS) 427-433 570 8/5 National Center for Complementary and Integrative Health (NCCIH) 434 8/5 National Eye Institute -
Seeing the Na'vi
Seeing the Na’vi Way: Respecting Life and Mind in All Organisms Kyle Burchett Jake Sully arrives on Pandora already disenchanted with the human race. His identical twin Tommy was murdered by a fellow human being for nothing more than “the paper in his wallet.” Now, as he disembarks from the Valkyrie shuttlecraft, he enters a world where the same thing is happening on a grand scale, where human predators are ready to sacrifice the lives of countless living beings in pursuit of monetary gain. This disrespect for life is symptomatic of what the Na’vi see as the calling card of the Sky People, an insanity for which they have concluded there is no cure. The Na’vi’s intimate connection to all life on Pandora makes humanity’s vicious attitude toward the natural world unfathomable to them. The Na’vi see the intrinsic value of all life. In their eyes, there can be no justification for the wanton destruction of life on Pandora. All of the unobtanium in the world can’t buy back the lives destroyed in its acquisition. To disrespect life in others—whether plants, animals, or persons—is ultimately to disrespect oneself. The Sky People act as if they are apart from nature, rather than a part of it. Failing to see the intricate connections among all living things, they have no understanding of the moral significance of their actions—on Pandora or on Earth. The Na’vi, on the other hand, attempt to see through the eye of Eywa and evaluate the moral significance of their actions by whether they uphold the balance of life.1 The Sky People appraise life on Pandora in monetary terms. -
Department of Philosophy Fall 2015 Course Offering
Department of Philosophy Fall 2015 Course Offering PHIL4000A – Evolution and Ethics Instructor: Michael Stingl Day/Time: Thursday (3:05 – 5:45 p.m.) Course Description: Are things morally good or bad because we think so, or do we think so because some things really are morally good or bad? Standard accounts of evolutionary ethics are antirealist: while cognitive and emotional moral capacities may have evolved, moral values are not themselves real parts of the environment of any species. Moral capacities incline us to act in certain sorts of ways, but they do not respond to any sort of moral facts that might exist independently of such capacities. In addition to looking at standard approaches to evolutionary ethics, this course will examine a realist alternative according to which moral values like helping others in need are real aspects of the environments of species whose evolutionary development is on what can be called a moral trajectory. While part of the argument between these two general approaches to evolution and ethics will be philosophical, the course will significantly examine relevant empirical work from psychology, neuroscience, anthropology, behavioural economics and history. Prerequisite(s): 3rd year standing Recommended Background: A major in Philosophy, Biology, Neuroscience, Psychology, Anthropology, or Economics Textbooks: 1. James, Scott. Introduction to Evolutionary Ethics (Wiley, 2011). ISBN: 9781405193962 2. Students will be asked to select a book from one of the following: Marc Bekoff and Jessica Pierce, Wild Justice: The Moral Lives of Animals, The University of Chicago Press, 2009. Christopher Boehm, Moral Origins: The Evolution of Virtue, Altruism and Shame, Basic Books, 2012. -
Can Animals Be Moral Yale.Pages
CAN ANIMALS BE MORAL? Mark Rowlands Department of Philosophy University of Miami Coral Gables, FL 33124 1. Grace of the Virtues Eleanor, the matriarch of her family, is dying and unable to stand. Grace manages to lift her to her feet. She tries to get Eleanor to walk, pushing her gently along. But Eleanor falls again. Grace appears very distressed, and shrieks loudly. She persists in trying to get Eleanor to stand, unsuccessfully. Grace stays by the fallen figure of Eleanor for another hour, while night falls. If Grace were human, we might have little hesitation in attributing to her an emotion of a certain sort: compassion or sympathy. But neither Grace nor Eleanor is human. Eleanor is the matriarch of the First Ladies family of elephants. Grace is a younger member of another family of elephants, the Virtues Family.1 This is the sort of case cited as evidence for the claim that some non-human animals (henceforth “animals”) can be motivated by moral considerations. In this paper I am unable to survey the large and growing body of empirical research that bears on this claim.2 This work sits in the background – the springboard for a discussion that is rather more abstract and conceptual. I use this case both as a representative example of this research, and as a way of organizing discussion. 1 Ian Douglas Hamilton, Bhalla, S., Wittemyer, G. & Vollrath, F., “Behavioural Reactions of Elephants Towards a Dying and Deceased Matriarch.” Applied Animal Behaviour Science 100, (2006), 67-102. 2 For an excellent summary, see Marc Bekof and Jessica Pierce, Wild Justice: The Moral Lives of Animals (Chicago: University of Chicago Press, 2009). -
Commencement 2010: Reveling in Traditions Both Festive and Sacred
summer 2010 volume 6 number 2 Commencement 2010: Reveling in Traditions Both Festive and Sacred n Thursday, May 27, Harvard “We learned something about our- Divinity School honored 155 new selves, about our world and what it needs, Ograduates (86 MTS’s, 56 MDiv’s, and what we think we can offer,” he said. 8 ThM’s, and 5 ThD’s) as part of the “You have changed, all of you. I know, School’s Commencement ceremonies. because I was there changing with you. In his welcome remarks, Dean Wil- Or maybe, we were all changing together.” liam A. Graham addressed the graduating Stephanie Paulsell, Houghton Profes- class, saying: “Many of you I have had the sor of the Practice of Ministry Studies, privilege either to have in the classroom gave the faculty address on May 26 during or to have gotten to know through the the Multireligious Service of Thanksgiv- contributions you have made to our HDS ing for the Class of 2010. She implored community and mission during your time new graduates to take courage in life and here. I salute, congratulate, and, frankly, in learning. “I hope the conversations you envy all of you for the great talents and began here will challenge and sustain you possibilities that you carry with you as you for a very long time,” she said. “Even if leave this place of learning today.” there were times when you felt alone in A collection of photos from the Multi- your work, you weren’t.” An excerpt of her religious Service of Thanksgiving on May talk is on page 7. -
Faculty Directory
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