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September 2013; published online 27 November 2013 Abstract I offer an account of the evolution of ethical life, using it to elaborate a meta-ethical perspective and a normative stance. In light of these discussions, I attempt to answer my title question. Keywords ethics, evolution, ethical progress, ethical
their mother. They liked being together; they disliked being separated. The pleasure and pain systems were extended to respond to social stimuli. What was so advantageous about the way early mammal-like reptiles made a living that set the stage for this whole new way of having babies and extending care
bad at practical decision-making, and this in turn makes them significantly worse at living any kind of normal life. Damasio’s own interpretation of their deficit was in terms of an emotional disability, construed as the inability to ‘somatically mark’ actual and projected events, and thereby attach a
. This template motivates repair or adjustment as soon as the structure deviates from the ideal. In other words, animals treat these structures in a normative fashion. I am not necessarily thinking here of normative judgment. It is unclear if the animals themselves feel an obligation to behave in a
cognition are shared with other primates, versus which aspects are unique to our lineage. The current studies therefore examined spatial cognitive development in one of our closest living relatives, bonobos (Pan paniscus) across contexts. The first study assessed how younger bonobos encode locations in a
apes as our closest kin. The obvious similarity in essential characteristics furthers empathy and motivates animal protection, and these animals certainly play an important role as flagship species. As long as no direct suffering is associated with their role as ambassadors for their last living
apes as our closest kin. The obvious similarity in essential characteristics furthers empathy and motivates animal protection, and these animals certainly play an important role as flagship species. As long as no direct suffering is associated with their role as ambassadors for their last living
suffering has the right for its own interest not to suffer to be taken into consideration equally in relation to the same interests of other living beings . However, no right to life or the like is established by this. Singer certainly appropriately describes the role of the ability to suffer as a basic
suffering has the right for its own interest not to suffer to be taken into consideration equally in relation to the same interests of other living beings . However, no right to life or the like is established by this. Singer certainly appropriately describes the role of the ability to suffer as a basic
longer related to our life and actions today. They are not history, but part of our own reality. If these animals die out, then this direct reference is lost, which could lead to a special form of dissociation between us and our connection to the rest of living nature. In recent years, environmental