Izilwane njengama-Moral Agents

Isazi se-Ethologist u-Jordi Casamitjana ubheka ukuthi izilwane ezingezona abantu zingachazwa kanjani njengezinto zokuziphatha, njengoba abaningi bekwazi ukuhlukanisa phakathi kokulungile nokungalungile.

Sekwenzekile njalo.

Lapho othile egcizelela ukuthi bathole isici esihluke ngokuphelele esihlotsheni somuntu, ngokushesha noma kamuva othile uzothola ubufakazi obuthile balesi sici kwezinye izilwane, nakuba mhlawumbe esesimweni noma ngezinga elihlukile. Abantu abanombono ophakeme bavame ukuthethelela umbono wabo oyiphutha wokuthi abantu bayizinhlobo “eziphakeme” ngokusebenzisa izici ezithile zobuntu ezinhle, amandla athile engqondo, noma izici ezithile zokuziphatha abakholelwa ukuthi zihlukile ezinhlobonhlobo zezinhlobo zethu. Kodwa-ke, zinike isikhathi esanele, ubufakazi bokuthi lezi azifani neze kithi kodwa zingatholakala nakwezinye izilwane cishe zizovela.

Angikhulumi ngokucushwa okuhlukile kwezakhi zofuzo noma amakhono umuntu ngamunye anawo njengoba kungekho muntu ofana (ngisho namawele), futhi izimpilo zabo ngeke zifane. Nakuba ukuhluka kwabantu kuphinde kwabelwane nazo zonke ezinye izinhlobo zezilwane, lezi ngeke zichaze zonke izinhlobo zezilwane, kodwa zizoba ukubonakaliswa kokuhlukahluka okuvamile. Ngikhuluma ngezici ezihlukile ezibhekwa “njengezichazayo” izinhlobo zethu zezilwane njengokuvamile, ezivame ukutholakala phakathi kwethu sonke, futhi ngokusobala azikho kwezinye izilwane, ezingacatshangwa ngokusobala ukuze zingazenzi isiko, inani labantu, noma umuntu ngamunye oncike kuye.

Ngokwesibonelo, ikhono lokukhuluma ngolimi olukhulunywayo, ikhono lokuhlakulela ukudla, ikhono lokusebenzisa amathuluzi okulawula umhlaba, njll. Zonke lezi zici zake zasetshenziswa ukubeka “ubuntu” esigabeni “esiphakeme” esihlukile ngaphezu kwakho konke. ezinye izidalwa, kodwa kamuva zatholakala kwezinye izilwane, ngakho zayeka ukuba wusizo kwabakholelwa ukuthi abantu baphakeme kunabo bonke. Siyazi ukuthi izilwane eziningi zixhumana zodwa ngezwi futhi zinalo ulimi olushintshashintshayo ngenani labantu ngenani okudala “izilimi zesigodi”, okufana nokwenzeka ngolimi lwabantu (njengasezindabeni zezinye izinkawu nezinyoni eziningi eziculayo). Siyazi futhi ukuthi ezinye izintuthwane, umuhlwa kanye namabhungane batshala isikhunta ngendlela efanayo abantu abalima ngayo izitshalo. Futhi kusukela uDkt Jane Goodall athola ukuthi izimfene zazizisebenzisa kanjani izinti eziguquliwe ukuze zithole izinambuzane, ukusetshenziswa kwamathuluzi kuye kwatholakala kwezinye izinhlobo eziningi zezilwane (ama-orangutan, amagwababa, amahlengethwa, ama-bowerbird, izindlovu, otters, octopus, njll.).

Kukhona enye yalawa “mandla amakhulu” abantu abaningi abasakholelwa ukuthi iwumuntu ohlukile: ikhono lokuba abantu abaziphatha kahle abaqonda okulungile nokungalungile ngakho-ke bangenziwa balandise ngezenzo zabo. Nokho, njengakubo bonke abanye, ukucabangela lesi sici esiyingqayizivele kithi kwaphenduka esinye futhi ukugabadela kwangaphambi kwesikhathi. Nakuba ingakamukelwa isayensi evamile, kunenani elandayo lososayensi (kuhlanganise nami) manje abakholelwa ukuthi izilwane ezingezona ezomuntu nazo zingaba yizici zokuziphatha, ngoba sesithole ubufakazi obanele obusikisela lokho.

Izimiso Zokuziphatha Nokuziphatha

Amagama athi ethi ethical and moral avame ukusetshenziswa njengezinomqondo ofanayo, kodwa awawona umqondo ofanayo. Okubenza bahluke kubalulekile kulesi sihloko, njengoba ngithi izilwane ezingezona abantu nazo zingaba amanxusa okuziphatha, kodwa hhayi ngempela ama-ejenti okuziphatha. Ngakho-ke, kungaba kuhle ukuchitha isikhathi esithile uchaza le miqondo kuqala.

Yomibili imiqondo ikhuluma ngemibono ethi “okulungile” kanye “nokungalungile” (kanye nesilinganiso esihlobene kakhulu “nokulunga” kanye “nokungalungi”), kanye nemithetho ebusa ukuziphatha komuntu okusekelwe emibonweni enjalo, kodwa umehluko usemithethweni kabani. esikhuluma ngayo. Izimiso zokuziphatha zibhekisela emithethweni yokuziphatha eqenjini elithile eliqashelwa umthombo wangaphandle noma uhlelo lomphakathi , kuyilapho izimiso zokuziphatha zibhekisela ezimisweni noma emithethweni ehlobene nokuziphatha okulungile noma okungalungile okusekelwe kukhampasi yomuntu siqu noma yeqembu yokulungile nokungalungile. Ngamanye amazwi, iqembu ngalinye (noma ngisho nabantu ngabanye) bangazakhela eyabo imithetho yokuziphatha, futhi labo abaseqenjini abalilandelayo baziphatha “ngokufanelekile”, kuyilapho labo abephulayo beziphatha “ngokungafanele”. Ngakolunye uhlangothi, abantu ngabanye noma amaqembu alawula ukuziphatha kwabo ngemithetho edalwe ngaphandle abathi ingeyomhlaba wonke futhi ayincikile emaqenjini athile noma abantu abathile, balandela imithetho yokuziphatha. Uma sibheka ukweqisa kwayo yomibili le mibono, ngakolunye uhlangothi singathola izimiso zokuziphatha ezisebenza kumuntu oyedwa kuphela (ulowo muntu uzenzele imithetho yomuntu siqu yokuziphatha futhi uyayilandela ngaphandle kokwabelana ngayo nomunye umuntu), kanti ngakolunye uhlangothi Kungenzeka ukuthi isazi sefilosofi sizama ukubhala ikhodi yokuziphatha esekelwe ezimisweni zomhlaba wonke ezithathwe kuzo zonke izinkolo, imibono, namasiko, ithi le khodi isebenza kubo bonke abantu (Izimiso zokuziphatha zingatholwa izazi zefilosofi kunokuba zidalwe ngoba ezinye zingase zibe ngokwemvelo futhi ngempela. jikelele).

Njengesibonelo sokucatshangelwa sokuziphatha, iqembu labafundi baseJapane ababelana ngendawo yokuhlala lingase lizenzele eyalo imithetho mayelana nendlela yokuhlala ndawonye (njengokuthi ubani ohlanza ini, ngasiphi isikhathi okufanele bayeke ukudlala umculo, ubani okhokha izikweletu nerenti, njll. ), futhi lezi zizokwakha isimilo salelo fulethi. Abafundi kulindeleke ukuthi balandele imithetho (yenza okulungile), futhi uma beyephula (benza okubi) kufanele kube nemiphumela engemihle kubo.

Ngokuphambene, njengesibonelo esicatshangelwayo sezimiso zokuziphatha, iqembu elifanayo labafundi baseJapane lingase libe ngamaKristu alandela iSonto LamaKatolika, ngakho lapho lenza okuthile okuphambene nemfundiso yamaKatolika liphula izimiso zalo zokuziphatha ezingokwenkolo. ISonto LamaKatolika lithi imithetho yalo yokulungile nokungalungile itholakala emhlabeni wonke futhi isebenza kubo bonke abantu, kungakhathaliseki ukuthi bangamaKatolika noma cha, yingakho imfundiso yabo isekelwe ezimisweni zokuziphatha, hhayi ekuziphatheni. Kodwa-ke, imithetho yokuziphatha yabafundi (imithetho yezindlu abavumelene ngayo) ingase isekelwe kakhulu emithethweni yokuziphatha yeSonto LamaKatolika, ngakho ukwephulwa komthetho othile kungase kube ukwephulwa kwemithetho yokuziphatha kanye nokuphulwa komthetho othile. Izimiso zokuziphatha (futhi yingakho ngokuvamile womabili la magama esetshenziswa njengafanayo).

Ukudida isimo nakakhulu, igama elithi “Izimiso Zokuziphatha” ngokwalo livame ukusetshenziselwa ukulebula igatsha lefilosofi elifunda ukulunga nokulunga ekucabangeni nasekuziphatheni komuntu, ngakho-ke izindaba ezihlobene nakho kokubili amakhodi okuziphatha kanye nokuziphatha. Izazi zefilosofi zivame ukulandela esinye sezikole ezintathu ezihlukene zokuziphatha. Ngakolunye uhlangothi, "izimiso zokuziphatha ze-deontological" zinquma ukulunga kuzo zombili izenzo nemithetho noma imisebenzi umuntu owenza isenzo azama ukuyifeza, futhi ngenxa yalokho, ikhomba izenzo njengezinhle noma ezimbi ngokwangempela. Omunye wezazi zefilosofi zamalungelo ezilwane ezazinethonya elikhulu ezikhuthaza le ndlela kwakunguTom Regan waseMelika, owathi izilwane zinenani “njengezinto zokuphila” ngoba zinezinkolelo, izifiso, inkumbulo kanye nekhono lokuqala isenzo ekuphishekeleni ukuphila. imigomo. Bese kuba “nezimiso zokuziphatha ezisetshenziswayo”, ezikholelwa ukuthi inkambo efanele yesenzo iyona ekhulisa umphumela omuhle. Umsebenzisi angashintsha ngokuzumayo ukuziphatha uma izinombolo zingasakusekeli. Bangakwazi futhi “ukudela” idlanzana ukuze kuzuze iningi. Isisetshenziswa esinamandla samalungelo ezilwane u-Peter Singer wase-Australia, ophikisana nomgomo othi “okuhle kakhulu kwenani elikhulu” kufanele kusetshenziswe kwezinye izilwane, njengoba umngcele phakathi komuntu “nesilwane” ungenamthetho. Okokugcina, isikole sesithathu isikole “sokuziphatha okusekelwe ebuhleni”, esisuselwa emsebenzini ka-Aristotle owathi izimfanelo ezinhle (njengobulungiswa, isisa, nokupha) zibeka phambili kokubili umuntu anazo kanye nomphakathi walowo muntu indlela abenza ngayo.

Ngakho-ke, ukuziphatha kwabantu kungase kubuswe ukuziphatha kwabo kwangasese, ukuziphatha komphakathi abahlala nawo, esinye sezikole ezintathu zezimiso zokuziphatha (noma ezimbalwa zazo ngasinye esisetshenziswa ezimweni ezihlukene), kanye nemithetho ethile yokuziphatha yezinkolo noma imibono. Imithetho ethile mayelana nokuziphatha okuthile ingase ifane kuwo wonke lawa makhodi okuziphatha nokuziphatha, kodwa eminye ingase ingqubuzane (futhi umuntu angase abe nomthetho wokuziphatha mayelana nendlela yokubhekana nokungqubuzana okunjalo.

Njengesibonelo, ake sibheke izinqumo zami zamanje zefilosofi nokuziphatha. Ngisebenzisa izimiso zokuziphatha ze-deontological ezenzweni ezingezinhle (kukhona izinto eziyingozi engingeke ngizenze ngoba ngizibheka njengezingalungile) kodwa izimiso zokuziphatha ze-utilitarian ezenzweni ezinhle (ngizama ukusiza labo abadinga usizo olwengeziwe kuqala bese ngikhetha ukuziphatha okuzuzisa abantu abaningi) . Angiyona inkolo, kodwa ngiyi-vegan enesimilo, ngakho ngilandela izimiso zefilosofi ye-veganism (ngibheka ama-axioms ayinhloko we-veganism njengezimiso zomhlaba wonke okufanele zilandelwe yibo bonke abantu abahloniphekile). Ngihlala ngedwa, ngakho-ke asikho isidingo sokuthi ngibhalisele noma yimiphi imithetho “yefulethi”, kodwa ngihlala eLondon futhi ngithobela isimilo somuntu waseLondon omuhle olandela imithetho ebhaliwe nengabhalwanga yezakhamizi zayo (njengokuma kwesokudla. kuma-escalators ). Njengesazi sesayensi yezilwane, ngiphinde ngithobele ikhodi yokuziphatha komphakathi wesayensi. Ngisebenzisa incazelo esemthethweni ye-veganism ye-Vegan Society njengesisekelo sami sokuziphatha, kodwa ukuziphatha kwami ​​​​kungicindezela ukuba ngidlulele ngalé kwayo futhi ngiyisebenzise ngomqondo obanzi kunalokho okuchazwe ngokuqinile (ngokwesibonelo, ngaphezu kokuzama ukungalimazi izidalwa ezizwelayo njenge i-veganism iyayala, futhi ngizama ukugwema ukulimaza noma yisiphi isidalwa esiphilayo, esizwelayo noma cha). Lokhu kungenze ngazama ukugwema ukubulala noma yisiphi isitshalo ngokungenasidingo (ngisho noma ngingaphumeleli njalo). Ngiphinde ngibe nomthetho wokuziphatha ongenze ngazama ukugwema ukusebenzisa amabhasi eNtwasahlobo nasehlobo uma nginenye into engenzeka yezokuthutha zomphakathi njengoba ngifuna ukugwema ukuba semotweni ebulale isinambuzane esindizayo ngephutha). Ngakho-ke, ukuziphatha kwami ​​kubuswa uchungechunge lwezimiso zokuziphatha kanye nokuziphatha, neminye yemithetho yazo yabelane nabanye kuyilapho abanye bengakwenzi, kodwa uma ngephula noma iyiphi yazo ngibheka ukuthi ngenze “okungalungile” (kungakhathaliseki ukuthi "ngibanjwe" noma ngijeziswe ngakho).

Inhlangano Yokuziphatha Ngezilwane Okungezona Abantu

Omunye wososayensi oye wakhuthaza ukuqashelwa kwezilwane ezingezona abantu njengezidalwa eziziphatha kahle isazi sesayensi yezinto zaseMelika uMarc Bekoff , engibe nelungelo lokuxoxa naye muva nje . Wacwaninga ngokuziphatha kokudlala komphakathi kuma-canids (njengama-coyote, izimpisi, izimpungushe nezinja) futhi ngokubuka ukuthi izilwane zixhumana kanjani zodwa ngesikhathi zidlala, waphetha ngokuthi zinezimiso zokuziphatha ezizilandela ngezinye izikhathi, ngezinye izikhathi zephule, nalapho zidlala. ukuwaphula kuzoba nemiphumela engemihle evumela abantu ngabanye ukuthi bafunde ukuziphatha komphakathi kweqembu. Ngamanye amazwi, emphakathini ngamunye wezilwane ezidlalayo, abantu bafunda imithetho futhi ngomqondo wokungakhethi bafunde ukuthi yikuphi ukuziphatha okulungile nokungalungile. Encwadini yakhe enethonya ethi “The Emotional Lives of Animals” ( uhlelo olusha olusanda kushicilelwa), wabhala:

“Ngendlela yakhona eyisisekelo, ukuziphatha kungacatshangwa njengokuziphatha “okungokwenhlalakahle” — ukuziphatha okuhloselwe ukuthuthukisa (noma okungenani ukunganciphisi) inhlalakahle yabanye. Ukuziphatha kahle kuyisenzakalo senhlalo: kuvela ekusebenzelaneni phakathi kwabantu ngabanye, futhi sikhona njengohlobo lwewebhu noma indwangu ehlanganisa ndawonye iqoqo eliyinkimbinkimbi lobudlelwane bomphakathi. Igama elithi ukuziphatha kahle liye laba isifushaniso sokwazi umehluko phakathi kokulungile nokungalungile, phakathi kokuhle nokubi.”

U-Bekoff nabanye bathola ukuthi izilwane ezingezona abantu zibonisa ukulunga ngesikhathi zidlala, futhi zisabela kabi ekuziphatheni okungafanele. Isilwane esephule imithetho yokudlala (njengokuluma kakhulu noma ukungadayili phansi amandla ezenzo zaso zomzimba lapho sidlala nomuntu omncane kakhulu - okubizwa ngokuthi ukuzilimaza) sizobhekwa abanye eqenjini njengesenze okubi. , futhi kungenzeka ukuthi axoshwe noma angaphathwa kahle phakathi nokunye ukusebenzelana komphakathi. Isilwane esonile singalungisa iphutha ngokucela intethelelo, futhi lokhu kungase kusebenze. Kuma-canids, “ukuxolisa” ngesikhathi sokudlala kuzothatha isimo sokuthinta okuthile okufana “nomnsalo wokudlala”, ohlanganiswe umucu ongenhla obheke phansi ubheke ekhanda, umsila ubanjwe uvundlile uye uqonde, kodwa hhayi ngaphansi komugqa ongenhla, umzimba okhululekile futhi ubuso, izindlebe ezibambe ugebhezi oluphakathi noma phambili, imilenze yangaphambili ithinta phansi kusukela ezidlalweni kuya endololwaneni, kanye nokutshikizisa umsila. Umnsalo wokudlala nawo uwukuma komzimba okubonisa ukuthi “Ngifuna ukudlala”, futhi noma ubani obuka izinja epaki angakubona.

U-Bekoff uyabhala, “Izinja azibabekezeleli abakhohlisi abangabambisene nabo, abangase bagwenywe noma baxoshwe emaqenjini okudlala. Lapho umuzwa wenja wokulunga wephulwa, kuba nemiphumela.” Ngesikhathi efunda ngezimpungushe, uBekoff wathola ukuthi imidlwane engadlali njengeminye ngoba igwenywa ngabanye maningi amathuba okuthi ishiye iqembu, okuyinto enezindleko njengoba lokhu kwandisa amathuba okufa. Ocwaningweni alwenza nama-coyote e-Grand Teton National Park e-Wyoming wathola ukuthi ama-55% ezingane ezinonyaka ezahlubuka eqenjini lawo ziyafa, kanti zingaphansi kuka-20% zalabo abasala neqembu.

Ngakho-ke, ngokufunda ekudlaleni nokunye ukusebenzelana komphakathi, izilwane zabela amalebula okuthi “okulungile” nelithi “okungalungile” ekuziphatheni kwazo ngakunye futhi zifunda ukuziphatha kweqembu (okungase kube ukuziphatha okuhlukile kwelinye iqembu noma uhlobo oluthile).

Amanxusa okuziphatha ngokuvamile achazwa njengabantu abanekhono lokwehlukanisa okulungile nokungalungile futhi babekwe icala ngezenzo zabo. Ngokuvamile ngisebenzisa igama elithi “umuntu” njengomuntu onobuntu obuhlukile onobuntu bangaphakathi nabangaphandle, ngakho kimina, le ncazelo izosebenza ngokufanayo kubantu abangenamizwa. Lapho izilwane sezifundile ukuthi ikuphi ukuziphatha okubhekwa njengokulungile nokungalungile emiphakathini ezihlala kuyo, zingakhetha indlela yokuziphatha ngokusekelwe olwazini olunjalo, zibe izithunywa zokuziphatha. Kungenzeka ukuthi olunye lwalolo lwazi baluthole ngokuzenzakalelayo ezakhini zabo zofuzo, kodwa uma bakwenza ngokufunda ngokudlala noma ngokuxhumana nabantu, lapho sebekhulile futhi sebewazi umehluko phakathi kokuziphatha kahle nokuziphatha okungalungile, baye baba amanxusa anesimilo okufanele balandise ngawo. izenzo zabo (inqobo nje uma bephilile ngokwengqondo ngaphakathi kwemingcele evamile yesayensi yezinto eziphilayo, njengoba kuvame ukwenzeka kubantu ezivivinyweni abangatholakala kuphela benecala lobugebengu uma bengabantu abadala abanekhono ngokwengqondo).

Kodwa-ke, njengoba sizobona kamuva, ukwephula izimiso zokuziphatha kumane kukwenze uziphendulele eqenjini eliphethe leyo mithetho, hhayi amanye amaqembu anamakhodi ahlukene ongawabhalisanga (ngokwabantu, into engekho emthethweni—noma ngisho nokuziphatha okubi— izwe noma isiko lingavunyelwa kwelinye).

Abanye abantu bangase baphikise ngokuthi izilwane ezingezona abantu azikwazi ukuba yizithunywa zokuziphatha ngoba azinakuzikhethela njengoba konke ukuziphatha kwazo kungokwemvelo, kodwa lona umbono oyisidala kakhulu. Kukhona ukuvumelana manje phakathi kwezazi ze-Ethology ukuthi, okungenani ezilwaneni ezincelisayo nezinyoni, ukuziphatha okuningi kuvela ekuhlanganisweni komzwelo ongokwemvelo nokufunda, kanye ne-dichotomy emnyama nomhlophe yemvelo vs ukondla ayisawabambi amanzi. Izakhi zofuzo zingase zibeke phambili ekuziphatheni okuthile, kodwa imithelela yemvelo ekuthuthukisweni, nokufunda kuyo yonke impilo, kungazishintsha zibe sesimweni sazo sokugcina (okungase kwehluke kuye ngezimo zangaphandle). Lokho kuyasebenza nakubantu, ngakho-ke uma samukela ukuthi abantu, nazo zonke izakhi zabo zofuzo kanye nemizwelo yabo engokwemvelo, bangaba amanxusa okuziphatha, asikho isizathu sokukholelwa ukuthi umgomo wokuziphatha awutholakali kwezinye izilwane ezinezakhi zofuzo ezifanayo kakhulu kanye nemizwelo engokwemvelo (ikakhulukazi ezinye izinhlangano zomphakathi. izinkawu njengathi). Ama-Supremacists angathanda ukuthi sisebenzise izindinganiso ezihlukene ze-ethological kubantu, kodwa iqiniso liwukuthi awukho umehluko wekhwalithi ekuthuthukisweni kweqoqo lethu lokuziphatha elingakuthethelela lokho. Uma samukela ukuthi abantu bangaba abenzeli bokuziphatha futhi bengebona imishini enqumayo engenasibopho ngezenzo zabo, ngeke sikwazi ukuphika isici esifanayo kwezinye izilwane zomphakathi ezikwazi ukufunda nokuguqula ukuziphatha ngesipiliyoni.

Ubufakazi Bendlela Yokuziphatha Ezilwaneni Okungezona Ezabantu

Ukuze sithole ubufakazi bokuziphatha ezilwaneni ezingezona abantu, sidinga kuphela ukuthola ubufakazi bezinhlobo zenhlalo abantu bazo ababonana futhi badlale. Baningi abakwenzayo. Kunezinkulungwane zezinhlobo zenhlalo emhlabeni, futhi izilwane eziningi ezincelisayo, ngisho nalezo eziphuma kuzo zodwa, zidlala nezingane zakubo lapho zisencane, kodwa nakuba konke lokhu kuzosebenzisa umdlalo ukuqeqesha imizimba yazo ngokuziphatha ezikudingayo ekupheleleni lapho esekhulile, emphakathini. izilwane ezincelisayo nezinyoni nazo zizosebenzisa umdlalo ukuze zifunde ngokuthi ubani obani emphakathini wazo, nokuthi iyini imithetho yokuziphatha yeqembu labo. Isibonelo nje, imithetho enjengokuthi ungantshontshi ukudla kothile ongaphezulu kwakho esigungwini, ungadlali nezingane, ugaxe abanye ukuze udale uxolo, ungadlali nomuntu ongafuni ukudlala, ungadlali nomuntu ongafuni ukudlala. dlelana nengane yomuntu othile ngaphandle kwemvume, yabelana ngokudla nenzalo yakho, vikela abangani bakho, njll. Uma besingakhipha imiqondo ephakeme kakhulu kule mithetho (njengoba izazi ze-anthropologists zivame ukwenza lapho sibheka isimilo emaqenjini abantu), sizosebenzisa amagama anjengokuthi ukwethembeka, ubungane, ukuzithiba, isizotha, ukupha, noma inhlonipho - okungaba izimfanelo ezinhle esizisho kubantu abaziphatha kahle.

Olunye ucwaningo luye lwathola ukuthi izilwane ezingezona abantu ngezinye izikhathi zizimisele ukusiza ezinye ngezindleko zazo (okubizwa ngokuthi i-altruism), noma ngenxa yokuthi zifunde ukuthi lokhu ukuziphatha okufanele okulindeleke kuzo ngamalungu eqembu labo, noma ngenxa yokuziphatha kwazo komuntu siqu. (ofundile noma ozelwe, uyazi noma equlekile) wabaqondisa ukuthi baziphathe ngaleyo ndlela. Ukuziphatha kwe-altruistic kwalolu hlobo kuboniswe amajuba (Watanabe no-Ono 1986), amagundane (Church 1959; Rice and Gainer 1962; Evans and Braud 1969; Greene 1969; Bartal et al. 2011; Sato et al. 2015), kanye neziningana ezimbalwa izilwane ezifuywayo (Masserman et al. 1964; Wechkin et al. 1964; Warneken and Tomasello 2006; Burkart et al. 2007; Warneken et al. 2007; Lakshminarayanan and Santos 2008; Cronin et al. 201 Schnert al. 201 Schnert al. ngo-2017).

Ubufakazi bokuzwelana nokunakekela abanye abasosizini buye batholakala kuma-corvids (Imbewu et al. 2007; Fraser and Bugnyar 2010), izilwane ezifuywayo (de Waal and van Roosmalen 1979; Kutsukake and Castles 2004; Cordoni et al. 2006; Fraser et al. 2006; Fraser et al. 2006; Fraser et al. 2006; al. 2008; Clay and de Waal 2013, canines (Cools et al. 2008; Palagi and Cordoni 2009; Custance and Mayer 2012), izindlovu (Plotnik and de Waal 2014), . 2016), amahhashi (Cozzi et al. 2010), kanye ne-prairie voles (Burkett et al. 2016).

I-Inequity aversion (IA), okuthandwayo kokungakhethi kanye nokumelana nokungalingani okungazelelwe, kuphinde kwatholakala kuzimfene (Brosnan et al. 2005, 2010), izinkawu (Brosnan and de Waal 2003; Cronin and Snowdon 2008; Masen et al. 2012) ), izinja (Range et al. 2008), namagundane (Oberliessen et al. 2016).

Uma abantu bengakuboni ukuziphatha kwezinye izinhlobo zezilwane ngisho nalapho ubufakazi abanabo ngakho bufana nobufakazi esibamukelayo lapho sibheka ukuziphatha kwabantu emaqenjini ahlukene, lokhu kukhombisa kuphela ubandlululo lwesintu, noma umzamo wokucindezela ukuziphatha kwabanye. USusana Monsó, uJudith Benz-Schwarzburg, no-Annika Bremhorst, ababhali bephepha lika-2018 elithi " Ukuziphatha Kwezilwane: Kusho Ukuthini Futhi Kungani Kubalulekile ", abahlanganise zonke lezi zikhombo ezingenhla, baphetha ngokuthi, " Sithole izimo eziningi, kuhlanganise nezinqubo ezijwayelekile emapulazini, ezindaweni zokusebenzela, nasezindlini zethu, lapho abantu bengase baphazamise, bavimbele, noma bacekele phansi amandla okuziphatha ezilwane.”

Kukhona ngisho nezilwane ezithile eziye zabonakala zidlala namalungu ezinye izinhlobo zezilwane (ngaphandle kwabantu), ezibizwa nge- Intraspecific Social Play (ISP). Kuye kwabikwa ezimfeneni, kuma-cetaceans, ezidla inyama, ezihuquzelayo, nezinyoni. Lokhu kusho ukuthi ukuziphatha okulandelwa ezinye zalezi zilwane kungase kunqamule nezinye izinhlobo zezilwane - mhlawumbe kuncike emithethweni yokuziphatha encelisayo noma yezilwane ezinomgogodla. Kulezi zinsuku, ngokufika kwenkundla yezokuxhumana, singathola inqwaba yamavidiyo abonisa izilwane zezinhlobo ezahlukene zidlala zodwa - futhi kubonakala sengathi ziyayiqonda imithetho yemidlalo yazo - noma zisizana ngendlela ebonakala iwukuzidela ngokuphelele - ukwenza lokho okufanele sikuchaze njengezenzo ezinhle eziwuphawu lwezidalwa ezinesimilo.

Nsuku zonke kunobufakazi obuningi obuphikisana nombono wokuthi abantu bawukuphela kwezidalwa ezinesimilo eplanethini enguMhlaba.

Imithelela Yenkulumompikiswano Yokuhlupheka Kwezilwane Zasendle

U-Mark Rowlands, umbhali wencwadi yesikhumbuzo edayiswa kakhulu emhlabeni jikelele I-Philosopher and the Wolf , waphikisa ngokuthi ezinye izilwane ezingezona ezomuntu zingase zibe izidalwa ezinokuziphatha ezingaziphatha ngokusekelwe ekukhuthazeni ukuziphatha. Wathi imizwelo yokuziphatha efana “nozwela nobubele, umusa, ukubekezelelana, nokubekezela, kanye nabalingani bayo ababi njengentukuthelo, intukuthelo, inzondo, nokuzonda”, kanye “nomuzwa wokuthi yini elungile nengalungile. ”, ingatholakala ezilwaneni ezingezona ezabantu. Kodwa-ke, uthe, nakuba izilwane cishe zintula izinhlobo zemiqondo namandla okuqonda adingekayo ukuze zithweswe umthwalo wemfanelo ngokuziphatha kwazo, lokhu kuzikhiphela ngaphandle ekubeni nokwenzeka kokubalwa njengezithunywa zokuziphatha. Ngiyavumelana nemibono yakhe ngaphandle kwalokhu kugomela kamuva ngoba ngikholelwa ukuthi abantu abanokuziphatha kahle bangabantu abanokuziphatha okuhle (njengoba ngike ngasho ekuqaleni).

Ngiyasola ukuthi uRowlands uthe ezinye izilwane ezingezona abantu zingaba yizidalwa ezilungile kodwa zingabi yizimilo ngenxa yethonya lenkulumompikiswano yezilwane zasendle ezihluphekayo. Lokhu kugxile ekutheni abantu abanendaba nokuhlupheka kwabanye kufanele yini bazame ukunciphisa ukuhlupheka kwezilwane endle ngokungenelela ekusebenzelaneni kwezilwane ezizingelayo/izilwane ezizingelayo, nezinye izinhlobo zokuhlupheka okubangelwa ezinye izilwane ezingezona abantu. Izilwane eziningi, njengami, zikhuthaza ukushiya iMvelo yodwa futhi zingagxili nje kuphela ekuvimbeleni abantu ukuthi bangcolise izimpilo zezilwane ezixhashazwayo kodwa baphinde balahle nomhlaba othile esiwuntshontshile bese siwubuyisela kuMvelo (ngabhala isihloko ngalokhu esinesihloko esithi The Vegan Icala Lokushintsha kabusha ).

Kodwa-ke, idlanzana lezilwane ezifuywayo alivumelani nalokhu futhi, linxusa ukukhohlisa kweMvelo, lithi ukuhlupheka kwezilwane zasendle okubangelwa ezinye izilwane zasendle nakho kubalulekile futhi kufanele singenele ukuze sikunciphise (mhlawumbe sivimbe izilwane ezidla ezinye izilwane ezizingelayo, noma zehlise nobukhulu bezilwane ezizingelayo. imvelo yemvelo ukunciphisa inani lokuhlupheka kwezilwane ezikuzo). “Abaqede i-Predation” bakhona. Amanye amalungu - hhayi wonke - wenhlangano esanda kubizwa ngokuthi "Wild Animal Suffering Movement" (lapho izinhlangano ezifana ne- Animal Ethics kanye ne -Wild Animal Initiative zidlala indima ebalulekile) bebelokhu bewusekela lo mbono.

Enye yezimpendulo ezivame kakhulu ezivela emphakathini ovamile we-vegan ekubukeni okungajwayelekile - futhi okweqisayo - ithi izilwane zasendle azizona izinto eziziphatha kahle ngakho-ke izilwane ezidla ezinye azinacala ngokubulala inyamazane, ngoba ayazi ukuthi ukubulala ezinye izidalwa ezinomsindo kungase okungalungile. Akumangazi-ke ukuthi uma lezi zilwane ezidla inyama zibona abanye abafana nami bethi izilwane ezingezona abantu nazo zinesimilo (kuhlanganise nezilwane zasendle) ziba novalo futhi zincamele ukuthi lokhu akulona iqiniso.

Nokho, asikho isizathu sokwesaba. Sithi izilwane ezingezona ezomuntu zingama-ejenti okuziphatha, hhayi ama-ejenti okuziphatha, futhi ukuthi, uma sicabangela lokho esixoxile ngakho ngaphambili mayelana nomehluko phakathi kwale mibono emibili, yikho okusivumela ukuthi sisakwazi ukubamba kanyekanye umbono wokuthi akufanele singenele. eMvelweni nokuthi izilwane eziningi zasendle zinesimilo. Iphuzu eliyinhloko liwukuthi amanxusa okuziphatha enza okungalungile kuphela lapho eqa enye yezimiso zawo zokuziphatha, kodwa awaphenduli kubantu, kodwa kuphela kulabo “abasayina” isimiso sokuziphatha nabo. Impisi eyenze into engalungile kufanele iphendule emphakathini wezimpisi kuphela, hhayi umphakathi wezindlovu, umphakathi wezinyosi, noma umphakathi wabantu. Uma leyo mpisi ibulele imvu umalusi ongumuntu athi ngeyakhe, umalusi angase abe nomuzwa wokuthi impisi yenze okubi, kodwa impisi ayenzi lutho olubi njengoba ayizange iphule izimiso zokuziphatha zempisi.

Kuwukwamukeleka kahle ukuthi izilwane ezingezona abantu zingaba izinto zokuziphatha eziqinisa nakakhulu isimo sengqondo sokushiya iMvelo yodwa. Uma sibheka ezinye izinhlobo zezilwane “njengezizwe” kulula ukukuqonda. Ngendlela efanayo, akufanele singenelele emithethweni nasezinqubweni zezinye izizwe (isibonelo, i-veganism yokuziphatha ivikelwe ngokomthetho e-UK kodwa hhayi e-US okwamanje, kodwa lokhu akusho ukuthi iBrithani kufanele ihlasele i-US ukuze ilungise lokhu. inkinga) akufanele singenelele ezimisweni zokuziphatha zezinye izizwe eziyizilwane. Ukungenelela kwethu kwezeMvelo kufanele kukhawulelwe ekulungiseni umonakalo esiwudalile futhi “sikhiphe” imvelo yemvelo ekwazi ukuziphilisa ngoba kungenzeka ukuthi kulokhu kunokuhlupheka okuncane kunanoma iyiphi indawo yokuhlala eyenziwe abantu (noma indawo yokuhlala yemvelo). esesixabene nayo kwaze kwaba yilapho ingasalingani ngokwemvelo).

Ukushiya iMvelo iyodwa akusho ukukushaya indiva ukuhlupheka kwezilwane zasendle esihlangana nazo, njengoba lokhu bekuyoba i-specist. Izilwane zasendle zibaluleke kakhulu njengezilwane ezifuywayo. Ngithanda ukuhlenga izilwane ezivalekile esihlangana nazo, ukuphulukisa izilwane zasendle ezilimele ezingalungiselelwa endle, noma ukukhipha osizini lwazo isilwane sasendle esibuhlungu esingenakusindiswa. Encwadini yami ethi Ethical Vegan nakulesi sihloko engisishilo, ngichaza “indlela yokuhileleka osizini” engiyisebenzisayo ukuze nginqume ukuthi ngingenela nini. Ukushiya imvelo yodwa kusho ukuqaphela kokubili ubukhosi beNdalo kanye nokushiyeka komuntu, kanye nokubona ukugxilwa kwe-ecosystem-focus “anti-speciesist rewilding” njengendlela yokungenelela eyamukelekayo.

Izindinganiso zokuziphatha emakati nasezinjeni kungase kube enye indaba ngoba abaningi balabo abayizilwane ezingabangane baye “basayina” isivumelwano nabangane babo abangabantu, ngakho banezimiso ezifanayo zokuziphatha. Inqubo “yokuqeqesha” amakati nezinja ingase ibonakale “njengezingxoxo” zenkontileka enjalo (inqobo nje uma ingaguquki futhi kunemvume), futhi amakati amaningi ezinja ayajabula ngemibandela inqobo nje uma ekhona. ukuphakelwa nokunikwa indawo yokukhosela. Uma bephula noma yimiphi imithetho, abangane babo abangabantu bayobazisa ngezindlela ezihlukahlukene (futhi noma ubani ohlala nezinja uye wabona “ubuso obunecala” abavame ukukubonisa lapho bazi ukuthi benze okuthile okungalungile). Kodwa-ke, inyoni yangaphandle evalelwe ekhejini njengoba isilwane esifuywayo singasayinanga leso sivumelwano, ngakho-ke noma yimuphi umonakalo owenziwe lapho kuzanywa ukubaleka akufanele uholele kunoma yisiphi isijeziso (labo bantu ababagcinayo yibo abangalungile lapha).

Izilwane Okungezona Ezabantu Njengama-Ethical Agents?

Ukuthi izilwane ezingezona abantu zingaba izinto zokuziphatha akusho ukuthi zonke izinhlobo zezilwane zingakwazi, noma ukuthi zonke izinhlobo zalezo ezingase zibe izilwane “ezinhle”. Lokhu akukhona ngokufaka ingelosi ubulwane obungebona abantu, kodwa ukulinganisa ezinye izilwane futhi kusisuse esisekelweni sethu samanga. Njengasebantwini, izilwane ezingezona abantu zingaba zinhle noma zibe zimbi, abangcwele noma izoni, izingelosi noma amademoni, futhi njengabantu, ukuba senkampanini engalungile endaweni engafanele nakho kungazonakalisa (cabanga ngokulwa nezinja).

Uma ngikhuluma iqiniso, ngiqiniseka kakhulu ukuthi abantu akubona bodwa abasebenzisa izimiso zokuziphatha eplanethini enguMhlaba kunami ukuthi bonke abantu banezimiso zokuziphatha. Abantu abaningi abazange bahlale phansi ukuze babhale imithetho yabo yokuziphatha noma bazinike isikhathi sokucabangela ukuthi yiziphi izimiso zokuziphatha nezokuziphatha abafuna ukuzibhalisela. Bathambekele ekulandeleni izimiso zokuziphatha abanye abazitshela ukuthi bazilandele, babe abazali babo noma imibono evelele yesifunda sabo. Ngingabheka isilwane esingesona esomuntu esizikhethele ukuba sihle sibe nesimilo kunomunye walaba bantu abavele balandele ngobumpumputhe inkolo abayinikezwe yona ngelotho yendawo.

Ngokwesibonelo, ake sibheke uJetiro. Wayengomunye wabangane bezinja zikaMarc Bekoff. Izilwane ezidla ukudla okusekelwe ezitshalweni ezilwaneni ezikanye nazo zivame ukuthi abangane abanjalo bangama-vegan, kodwa lokhu kungase kungabi yiqiniso njengoba i-veganism akuyona nje ukudla, kodwa ifilosofi umuntu okufanele akhethe ukuyibamba. Kodwa-ke, ngicabanga ukuthi uJethro kungenzeka ukuthi wayeyinja yangempela ye-vegan. Ezincwadini zakhe, uMarc ulandisa izindaba eziphathelene noJethro hhayi nje kuphela ukuthi akazibulali ezinye izilwane (njengonogwaja basendle noma izinyoni) lapho ehlangana nazo ehlane laseColorado lapho ahlala khona, kodwa empeleni ukuzisindisa lapho zisenkingeni futhi azilethe kuMarc ukuze akwazi. basize nabo. UMarc uyabhala, “ UJetiro wayethanda ezinye izilwane, futhi wasindisa ezimbili ekufeni. Wayengase adle kalula ngayinye ngomzamo omncane. Kodwa awukwenzi lokho kubangane. ” Ngicabanga ukuthi uMarc uphakele uJethro ukudla okutshalwe ezitshalweni (njengoba eyimifino futhi elwazi ucwaningo lwamanje ngalokhu) okusho ukuthi uJethro kungenzeka ukuthi wayeyinja yezilwane ngoba, ngaphezu kokungayidli imikhiqizo yezilwane , wayenobuntu bakhe. ukuziphatha okwamenza wakwazi ukulimaza ezinye izilwane. Njenge-ejenti yokuziphatha ayeyikho, wakhetha ukungabalimazi abanye, futhi njenge-vegan ngumuntu okhethe ifilosofi ye-veganism esekelwe esimisweni sokungalimazi abanye (hhayi nje umuntu odla ukudla kwe-vegan), kungenzeka ukuthi i-vegan kunomgqugquzeli osemusha ovele adle ukudla okusekelwe ezitshalweni futhi azishuthe izithombe azishuthe yena ngenkathi ekwenza.

Ama-vegans wamalungelo ezilwane njengami awagcini nje ngokubamba ifilosofi ye-veganism, kodwa futhi nefilosofi yamalungelo ezilwane (edlulana kakhulu, kodwa ngicabanga ukuthi asahlukene ). Kanjalo, besilokhu sithi izilwane ezingezona abantu zinamalungelo okuziphatha, futhi silwela ukuguqula amalungelo anjalo abe ngamalungelo angokomthetho avimbela abantu ukuba bawaxhaphaze futhi avumele izilwane ezingezona abantu ukuba ziphathwe njengabantu abasemthethweni abangabulawa, ulinyazwe, noma uphucwe inkululeko. Kodwa uma sisebenzisa igama elithi "amalungelo okuziphatha" kulo mongo, sivame ukusho amalungelo okuziphatha phakathi kwemiphakathi yabantu.

Ngicabanga ukuthi kufanele siqhubekele phambili futhi simemezele ukuthi izilwane ezingezona abantu ziyizithunywa eziziphatha kahle ezinamalungelo azo okuziphatha, futhi ukuphazamisa amalungelo anjalo kuwukwephula izimiso zokuziphatha okufanele thina bantu sizilandele. Akukhona okwethu ukunika izilwane ezingebona abantu amalungelo azo ngoba vele zinawo futhi ziphila ngawo. Babevele benazo ngaphambi kokuba abantu baguquke baba khona. Kukithi ukuthi siguqule amalungelo ethu futhi siqinisekise ukuthi abantu abahlukumeza amalungelo abanye bayamiswa futhi bajeziswe. Ukwephula amalungelo ayisisekelo abanye kuwukwephula izimiso zokuziphatha isintu esizisayinele, futhi lokhu kufanele kusebenze kubo bonke abantu, noma kuphi emhlabeni, ababhalisele ukuba yingxenye yobuntu (ngazo zonke izinzuzo ezinelungelo lobulungu).

I-Supremacy iyi- axiom ye-carnist engayeka ukuthenga kuyo lapho ngiba i-vegan eminyakeni engama-20 edlule. Kusukela lapho, ngayeka ukukholelwa kulabo abathi bathole “ubuhle” abantu kuphela abanabo. Nginesiqiniseko sokuthi izilwane ezingezona abantu ziyizimilo ngaphakathi kokuziphatha kwazo okungahlangene nezethu njengoba kwasungulwa singakaveli. Kodwa ngiyazibuza ukuthi bangaba yini abantu abanesimilo futhi abangabameleli besimilo, futhi balandele izimiso zomhlaba wonke zokulungile nokungalungile kusanda kuqala nje ukuhlonza izazi zefilosofi ezingabantu.

Abukho ubufakazi obuningi ngakho okwamanje, kodwa ngicabanga ukuthi kungase kufike uma sinaka kakhulu indlela izilwane ezingezona abantu eziziphatha ngayo nezinye izinhlobo. Mhlawumbe i-Ethologists kufanele ifunde i-Intraspecific Social Play kakhudlwana, futhi amafilosofi kufanele abheke ukufana kokuziphatha okungaphezu kobuntu ukuze abone ukuthi kukhona yini okuvelayo. Ngeke ngimangale uma kwenzeka.

Sekwenzekile njalo uma sivula izingqondo zethu ukuze samukele isimo sethu esijwayelekile.