Isimo sokuziphatha esizungeze ukudliwa kwezilwane sigcwele imibuzo eyinkimbinkimbi yezimiso zokuziphatha kanye nezizathu ezingokomlando ezivame ukufihla izindaba ezibalulekile ezisengozini. Le nkulumo-mpikiswano ayisiyintsha, futhi iye yabona ongqondongqondo nezazi zefilosofi ezihlukahlukene bebhekana nezimiso zokuziphatha zokuxhashazwa kwezilwane, ngezinye izikhathi befinyelela eziphethweni ezibonakala ziphikisana nemibono eyisisekelo yokuziphatha. Isibonelo sakamuva yindaba ka-Nick Zangwill ku-*Aeon*, enesihloko esithi “Kungani Kufanele Udle Inyama,” ebeka ukuthi akuvunyelwe ukudla izilwane kuphela, kodwa kuyisibopho sokuziphatha ukwenza kanjalo uma sizikhathalela ngempela. Le mpikiswano inguqulo efingqiwe yesiqeshana sakhe esinemininingwane eyengeziwe eyanyatheliswa kuyi- *Journal of the American Philosophical Association*, lapho egomela khona ukuthi umkhuba wakudala wokuzalanisa, ukukhulisa, nokudla izilwane uzuzisa ngokufanayo futhi ngaleyo ndlela uyisibopho sokuziphatha.
Impikiswano kaZangwill incike embonweni wokuthi lo mkhuba uhlonipha isiko lomlando okuthiwa linikeza ukuphila okuhle kwezilwane nokondla abantu. Uhamba aze athi abantu abadla imifino kanye nezilwane bayafeyila lezi zilwane ngokungahlanganyeli kulo mjikelezo, ephakamisa ukuthi izilwane ezifuywayo zitholakala ngokudliwa ngabantu. Le ndlela yokucabanga, nokho, inephutha elijulile futhi idinga ukugxekwa okuphelele.
Kule ndaba, ngizohlaziya okushiwo uZangwill, ngigxile kakhulu endabeni yakhe ethi *Aeon*, ukukhombisa ukuthi kungani izimpikiswano zakhe zesibopho sokuziphatha sokudla izilwane zingahlakaniphile.
Ngizokhuluma ngokunxusa kwakhe kusiko lomlando, umbono wakhe "wempilo enhle" yezilwane, kanye nombono wakhe wesintu wokuthi ukuphakama komuntu ngokomqondo kuvumela ukuxhashazwa kwezilwane ezingezona abantu. Ngalokhu kuhlaziya, kuzobonakala ukuthi isikhundla sikaZangwill asigcini nje ngokuhluleka ukubambelela lapho sibhekwa kodwa siqhubekisela phambili umkhuba ongenakuvikeleka ekuziphatheni. Isimo sokuziphatha esizungeze ukudliwa kwezilwane sigcwele imibuzo eyinkimbinkimbi yezimiso zokuziphatha kanye nezizathu ezingokomlando ezivame ukufihla izindaba ezibalulekile ezisengozini. Inkulumo-mpikiswano ayintsha, futhi ibone ongqondongqondo abahlukahlukene nezazi zefilosofi zibhekana nezimiso zokuziphatha zokuxhashazwa kwezilwane, ngezinye izikhathi zifinyelela eziphethweni ezibonakala ziphikisana nokucabanga okuyisisekelo kokuziphatha. Isibonelo sakamuva yindaba ka-Nick Zangwill ku-*Aeon*, enesihloko esithi “Kungani Kufanele Udle Inyama,” ebeka ukuthi akuvunyelwe ukudla izilwane kuphela, kodwa kuyisibopho sokuziphatha ukwenza kanjalo uma sikukhathalela ngempela. ngabo. Le mpikiswano iyinguqulo efingqiwe yesiqeshana sakhe esinemininingwane eyengeziwe eshicilelwe ku-*Journal of the American Philosophical Association*, lapho egomela ukuthi umkhuba wakudala wokuzalanisa, ukukhulisa, nokudla izilwane uzuzisa ngokulinganayo futhi ngaleyo ndlela uyisibopho sokuziphatha.
Ukuphikisana kuka-Zangwill kuncike embonweni wokuthi lo mkhuba uhlonipha isiko lomlando okuthiwa lihlinzeke impilo enhle ezilwaneni nokondleka kwabantu. Uhamba aze athi abantu abadla imifino kanye nezilwane bayahluleka ukwenza lezi zilwane ngokungahlanganyeli kulo mjikelezo, ephakamisa ukuthi izilwane ezifuywayo zikweleta ukudliwa kwabantu. Le ndlela yokucabanga, nokho, inephutha elijulile futhi idinga ukugxekwa okuphelele.
Kulesi sihloko, ngizohlaziya izimangalo zika-Zangwill, ngigxile kakhulu endabeni yakhe ethi *Aeon*, ukukhombisa ukuthi kungani izimpikiswano zakhe zesibopho sokuziphatha sokudla izilwane kungenangqondo. Ngizokhuluma ngokunxusa kwakhe kusiko lomlando, umbono wakhe "wempilo enhle" yezilwane, kanye nombono wakhe we-anthropocentric wokuthi ukuphakama komuntu ngokwengqondo kuvumela ukuxhashazwa kwezilwane ezingezona abantu. Ngalokhu kuhlaziya, kuzoba sobala ukuthi isikhundla sika-Zangwill asigcini nje ngokuhluleka ukubambelela lapho sicutshungulwa kodwa futhi siqhubekisela phambili umkhuba ongenakuvikeleka ngokokuziphatha.
Umlando wokucabanga komuntu mayelana nezimiso zokuziphatha zezilwane ugcwele izibonelo eziningi zabantu abahlakaniphile abahlanganyela ekucabangeni okungahlakaniphile ukuze bathethelele ukuqhubeka nokuxhaphaza izilwane. Ngempela, izimiso zokuziphatha zezilwane zinikeza lokho okungase kube yisibonelo esikhulu kunazo zonke sendlela ukuzithakazelisa—ikakhulukazi ukuzicabangela—okungabulala ngisho namakhono obuhlakani ahlakaniphe kakhulu. Isibonelo sakamuva salesi sigameko esidabukisayo sitholakala endabeni ka-Aeon , “ Kungani Kufanele Udle Inyama ,” ka-Nick Zangwill. ( ye-Aeon inguqulo emfushane yempikiswano uZangwill ayenzile kwethi “Umsebenzi Wethu Wokuziphatha Wokudla Izilwane, ” eyanyatheliswa kuyi- Journal of the American Philosophical Association. ) UZangwill uyisazi sefilosofi esihlonishwayo esithi uma sinendaba nezilwane, thina unesibopho sokuziphatha sokuwadla. Kodwa njengoba uZangwill ecabanga ukuthi sinesibopho sokudla izilwane, ngicabanga ukuthi nginomsebenzi wokuphawula ukuthi izimpikiswano zikaZangwill zokusekela ukusetshenziswa kwezilwane zimbi nje. Kule ndaba, ngizogxila kakhulu endabeni kaZangwill ethi Aeon .
UZangwill akagcini nje ngokuthi kuvunyelwe ukudla izilwane; uthi, uma sinendaba nezilwane, sinesibopho sokuzalanisa , ukukhulisa, ukubulala, nokudla izilwane. Ukuphikisa kwakhe lokhu kuhilela ukunxusa emlandweni: “Ukuzalanisa nokudla izilwane kuyisikhungo esinesikhathi eside samasiko esiwubuhlobo obuzuzisayo phakathi kwabantu nezilwane.” NgokukaZangwill, lesi sikhungo samasiko siye sabandakanya ukuhlinzeka impilo enhle ezilwaneni nokudla kwabantu, futhi ukholelwa ukuthi sinesibopho sokuqhubekisela phambili lokhu njengendlela yokuhlonipha lelo siko elizuzisa ngokufanayo. Uthi thina esingazidli izilwane abenzi kahle futhi siyaziwisa. Uthi "[v]ama-egetarians kanye ne-vegans ayizitha zemvelo zezilwane ezifuywayo ezifuywayo ukuze zidliwe." Umbono wokuthi izilwane ezifuywayo zikhona ngenxa yalabo abazidlayo awumusha. USir Leslie Stephen, umbhali oyiNgisi noyise kaVirginia Wolff, wabhala ngo-1896: “Ingulube inesithakazelo esinamandla kunanoma ubani ekufuneni ubhekeni. Ukube wonke umhlaba ubungamaJuda, ngabe azikho nhlobo izingulube.” UStephen akazange, ngokwazi kwami, athathe isinyathelo esengeziwe esenziwa uZangwill futhi athi okungenani abangewona amaJuda banesibopho sokuziphatha sokudla izingulube.
UZangwill ubona ukudla izilwane njengendlela yokuhlonipha nokuhlonipha okwedlule. (Ngempela, usebenzisa ulimi elithi “inhlonipho” kanye “nodumo” esihlokweni sakhe seJournal .) UZangwill ufuna ukwehlukanisa isikhundla sakhe kuleso sikaPeter Singer, othi singathethelela ukudla okungenani ezinye izilwane (lezo ezingezona ubumina). -aware) inqobo nje uma lezo zilwane ziye zaba nezimpilo ezimnandi ngokusesilinganisweni nokufa okungenabuhlungu uma kuqhathaniswa futhi zithathelwa indawo izilwane ezizoba nezimpilo ezijabulisayo. U-Zangwill uthi i-agumenti yakhe ayiyona i-consquequentialist agumenti egxile ekwandiseni yonke intokozo yomuntu nengeyona eyesintu kanye nokwaneliseka okuthandwayo, kodwa i-deontological: isibopho sikhiqizwa isiko lomlando. Isibopho eso sokuhlonipha ubudlelwano obuzuzisanayo obathuthukiswa ngokomlando. Ugcizelela ukuthi isibopho sokudla izilwane sisebenza kuphela ezilwaneni “eziphila kahle.” Mayelana nokuthi kungani kungalungile ngathi ukusebenzisa futhi sibulale abantu, uphinda inguqulo yohlaka oludala olufanayo olusetshenziswa nguSinger nabanye abaningi: abantu bakhethekile.
Kungabhekwa okuningi mayelana nesimo sikaZangwill. Nazi ezintathu.
I. Isikhalazo sikaZangwill Emlandweni
I-Zangwill igcizelela ukuthi sinesibopho sokudla izilwane ngoba yilokho inhlonipho edinga isikhungo esizuzisanayo esinikeze izinzuzo esikhathini esidlule, futhi siyaqhubeka nokunikeza izinzuzo, kubantu nabangewona abantu. Sithola inyama neminye imikhiqizo yezilwane. Izilwane zithola impilo enhle. Kodwa iqiniso lokuthi senze okuthile esikhathini esidlule akusho ukuthi lokho kuwukuziphatha okufanele esikhathini esizayo. Ngisho noma izilwane zithola okuthile kulo mkhuba, akungabazeki ukuthi ziba nomonakalo othile embonweni wanoma ubani, futhi ukuthi lokhu sekunesikhathi eside kwenzeka akusho ukuthi kufanele kuqhubeke.
Ake sigxile ezimpikiswaneni ezimbalwa ezifanayo ezihilela abantu. Ubugqila babantu bebulokhu bukhona kuwo wonke umlando. Ngempela, yayivame ukuchazwa ngokuthi isikhungo “esingokwemvelo” ngenxa yokwanda kwayo kuwo wonke umlando wesintu, kuhlanganise nokukhulunywa kwayo okuhle eBhayibhelini. Kwakuvamile ukuphikisa ukuthi, nakuba abanikazi bezigqila nabanye ngokuqinisekile bazuza ebugqilini, izigqila zathola zonke izinhlobo zezinzuzo zokugqilazwa, nokuthi lobu bugqila bulungile. Ngokwesibonelo, kwakuvame ukubizwa ngokuthi izigqila zaziphathwa kangcono kunabantu abakhululekile; bathola ukunakekelwa okwakuvame ukudlula lokho okwatholwa abantu abakhululekile ababempofu. Ngempela, yona kanye leyo mpikiswano yenziwa ngekhulu le-19 ukuze kuvikelwe ubugqila obusekelwe ngokohlanga e-United States.
Cabanga futhi nge-patriarchy, ukubusa kwabesilisa ezindaweni zomphakathi nezizimele. I-Patriarchy ingesinye isikhungo okucatshangwa ngaso ngezikhathi ezahlukahlukene (kuhlanganise nesikhathi samanje ngabanye) ukuthi siyavikeleka futhi leso esivela kahle eBhayibhelini nakweminye imibhalo yenkolo. I-Patriarchy ivikelwe ngesizathu sokuthi sekungamakhulu eminyaka ikhona, futhi kusolwa ukuthi ihilela ukuhlomula kokubili. Amadoda ayazuza kuwo kodwa nabesifazane bayazuza kuwo. Emphakathini wezinzalamizi, amadoda anakho konke ukucindezelwa kanye nengcindezi yokuphumelela nokuba nokubusa ngempumelelo; abesifazane akudingeki bakhathazeke ngakho konke lokho futhi bayanakekelwa.
Iningi lethu lingaziphika lezi zimpikiswano. Singaqaphela ukuthi iqiniso lokuthi isikhungo (ubugqila, ubudlwangudlwangu) sesinesikhathi eside sikhona alinamsebenzi nokuthi lesi sikhungo sesinesimilo manje noma ngabe kukhona inzuzo etholwa yizigqila noma abesifazane, noma ngabe amadoda athile noma abanye abanikazi bezigqila balungile/babelungile kunabanye. I-Patriarchy, nokho ilungile, ibandakanya okungenani ukunganaki izintshisekelo zabesifazane ngokulingana. Ubugqila, kungakhathaliseki ukuthi bubuhle kangakanani, empeleni buhilela ukungazinaki izithakazelo zalabo abagqilazwe inkululeko yabo. Ukuthatha ngokungathi sína ukuziphatha kudinga ukuba sihlole kabusha ukuma kwethu ezintweni. Manje sibona izimangalo zokuthi ubugqila noma ukubusa kwamadoda kuhilela ukuzuzisana njengokuhlekisayo. Ubudlelwano obubandakanya ukungalingani kwesakhiwo obuqinisekisa ukuthi okungenani izithakazelo ezithile ezibalulekile zabantu zizokwehliswa noma zinganakwa angeke, kungakhathaliseki ukuthi kusiza ngani, futhi abunikezi isisekelo sanoma yisiphi isibopho sokuhlonipha nokuqhubekisela phambili lezo zikhungo.
Ukuhlaziya okufanayo kuyasebenza nasekusebenziseni kwethu izilwane. Yebo, abantu (nakuba kungebona bonke abantu) sebenesikhathi eside bedla izilwane. Ukuze uxhaphaze izilwane, kufanele uzigcine ziphila isikhathi eside ngokwanele ukuze zifinyelele kunoma yibuphi ubudala noma isisindo obona kufanele ukuba uzibulale. Ngalo mqondo, izilwane ziye zazuza “ekuzinakekeleni” abantu abazinike zona. Kodwa lelo qiniso, ngaphandle kokunye, alinaso isibopho sokuziphatha sokuqhubeka nalo mkhuba. Njengasendabeni yobugqila nobunzalamizi, ubuhlobo babantu nabantu abangebona abantu buhilela ukungalingani kwesakhiwo: izilwane ziyimpahla yabantu; abantu banamalungelo empahla ezilwaneni ezifuywayo, ezifuywa ngendlela yokuthi zithobe futhi zithobele abantu, futhi abantu bavunyelwe ukwazisa izithakazelo zezilwane futhi babulale izilwane ukuze kuzuze abantu. Ngenxa yokuthi izilwane ziyimpahla yezomnotho futhi kubiza imali ukuzinakekela, izinga lalokho kunakekelwa liye lathandeka ukuba liphansi futhi lingeqi, noma lingeqi kakhulu, izinga lokunakekelwa elisebenza kahle kwezomnotho (njengalokho ukunakekelwa okuncane bekungaba khona. kube kubiza kakhulu). Iqiniso lokuthi lo mfuziselo osebenza kahle usufinyelele eqophelweni elidlulele ngokufika kobuchwepheshe obenze ukulima efekthri kwaba yimpumelelo akufanele lisenze singaliboni iqiniso lokuthi kwakungewona wonke ama-roses ezilwane “emapulazini omkhaya” amancane. Isimo sempahla yezilwane sisho ukuthi, okungenani, ezinye izithakazelo zezilwane zokungahlupheki kuyodingeka zinganakwa; futhi, ngenxa yokuthi ukusebenzisa kwethu izilwane kuhilela ukuzibulala, isithakazelo sezilwane ekuqhubekeni siphila kuyodingeka singanakwa. Ukubiza lokhu ubuhlobo "bokuzuzisana" kunikezwe ukungalingani kwesakhiwo, njengoba kwakunjalo ezimweni zobugqila kanye ne-patriarchy, umbhedo; ukugcina ukuthi lesi simo sidala isibopho sokuziphatha sokuqhubekisela phambili kucabanga ukuthi isikhungo sokusetshenziswa kwezilwane singathethelelwa ngokokuziphatha. Njengoba sizobona ngezansi, ukuphikisana kukaZangwill lapha akuyona neze ingxabano; I-Zangwill imane igomela ukuthi ukuncishwa impilo okudingekayo okuhlobene nokusetshenziswa kwezilwane ezikhungweni akuyona inkinga ngoba izilwane zingabantu abaphansi ngokwengqondo abangenaso isithakazelo sokuqhubeka nokuphila noma kunjalo.
Ukubeka eceleni ukuthi isiko lokubulala nokudliwa kwezilwane lalingekho emhlabeni wonke - ngakho kwakukhona isiko eliqhudelanayo alishaya indiva - uZangwill naye uyakuziba ukuthi manje sesinohlelo lokudla oluhluke kakhulu nolwazi lokudla okunomsoco kunalokho esasinakho ngesikhathi isiko lokusetshenziswa kwezilwane ukudla okuthuthukisiwe. Manje sesiyabona ukuthi asisadingi ukudla ukudla kwezilwane ukuze kube nomsoco. Ngempela, inani elandayo lochwepheshe bezempilo abajwayelekile basitshela ukuthi ukudla kwezilwane kuyingozi empilweni yabantu. I-Zangwill ibona ngokucacile ukuthi abantu bangaphila njengezilwane, futhi asikho isidingo sokudla inyama noma imikhiqizo yezilwane. Impela, iqiniso lokuthi asikho isidingo sokusebenzisa izilwane ukuze sithole ukudla okunomsoco kunomthelela ezibophweni zethu zokuziphatha ezilwaneni, ikakhulukazi njengoba iningi lethu licabanga ukuthi ukubekwa kokuhlupheka “okungenasidingo” akulungile. UZangwill akaxoxi nalolu daba. Uthi akufanele sizibulale izilwane zasendle ngenjongo yomdlalo futhi singase sizibulale kuphela uma sinesidingo sangempela sokwenza kanjalo: “Banezimpilo zabo eziqaphelayo, futhi singobani thina ukuba sibaphuce ngaphandle kwesizathu?” Hhayi-ke, uma singenaso isidingo sokubulala noma yiziphi izilwane ezizwelayo, noma eziqaphelayo, ukuze zidliwe, kuhlanganise nezifuywayo, futhi uma sithatha ukuhlupheka ngokungathi sína njengendaba yokuziphatha futhi sicabanga ukuthi ukubeka ukuhlupheka “okungenasidingo” akulungile, singakuthethelela kanjani isikhungo sokusetshenziswa kwezilwane ukuze sidle sincane kangakanani sithola isibopho sokuthi kufanele siqhubeke sidla izilwane? Asidingi ukwamukela amalungelo ezilwane ukuze sibone ukuthi isikhundla sikaZangwill asilungile; sidinga nje ukwamukela umbono kaZangwill othi ukuhlupheka kwezilwane kusemqoka ngokuziphatha. Uma kunjalo, khona-ke asikwazi ukuphoqelela ukuhlupheka lapho singekho isidingo, ngaphandle uma, ngokuqinisekile, u-Zangwill efuna ukuthatha isikhundla se-consquentialist futhi alondoloze ukuthi ukuhlupheka kwezilwane okuhambisana nokusetshenziswa okungadingekile kudlula injabulo yomuntu, athi akakwenzi. ngifuna ukwenza.
Cishe uZangwill angaphendula athi, ngoba senze izilwane ezifuywayo zibe khona, sinelungelo lokuzibulala. Kodwa lokho kulandela kanjani? Senza izingane zethu zibe khona; kulungile yini ukuthi sisebenzise sibulale izingane zethu ngoba yithi esizidalele ukuthi zibe khona? Abanikazi bezigqila babevame ukuphoqa izigqila ukuba zizale; kwakulungile yini ukuthi abanikazi bezigqila badayise izingane ezaba khona? Iqiniso lokuthi u-X ubangela ukuthi u-Y abe khona akusho ukuthi kuyamukeleka ngokokuziphatha (okuncane kakhulu okuyisibopho) ukubangela ukuhlupheka noma ukufa ku-Y. Zangwill cishe kungasho ukuthi lezo zimo zihlukile esimweni sezilwane ngoba abantu bakhethekile. Kodwa leyo akuyona impendulo egculisayo. Ngizoxoxa ngalokhu engxenyeni yesithathu yale ndaba.
II. Zangwill kanye “Nempilo Enhle”
UZangwill ugcizelela ukuthi impikiswano yakhe yokuthi sinesibopho sokudla izilwane ngokusekelwe ekunxuseni kwakhe isiko elingokomlando lokuhlomula ngokulinganayo isebenza kuphela ezilwaneni “ezinempilo enhle.” Isici sibalulekile kuZangwill ngoba isimangalo sakhe esiyinhloko ukuthi ukusetshenziswa kwezilwane kuyinzuzo ezilwaneni ezidliwayo.
Ukuthi izilwane ezifuywa emapulazini amancane ezingaboshiwe kakhulu “zinempilo emnandi” kuyimpikiswano; kodwa ukuthi izilwane ezifuywayo futhi ezihlatshwe ohlelweni lokufa kwemishini ebizwa ngokuthi “ukulima kwasefekthri” zine “impilo emnandi” yini akuyona impikiswano. Abakwenzi. UZangwill ubonakala ekubona lokhu nakuba ebiyela kancane, okungenani esiqeshini se -Aeon , futhi akethuli ukugxeka okugcwele kukho konke ukulima kwefekthri, ekhetha ukukhomba “uhlobo olubi kakhulu lokulima kwasefekthri” kanye “nokulima kwefekthri okuqinile kakhulu. ” Ngokwezinga uZangwill akholelwa ngalo ukuthi noma ikuphi ukulima kwefekthri kuphumela ekubeni izilwane zibe “nempilo enhle” - ngokwezinga lapho, ngokwesibonelo, ecabanga ukuthi amabhethri avamile amaqanda awaphumeleli ekuphileni okuhle kodwa izingobo “ezingenamakheji” kanye “ amakheji acebile”, womabili agxekwa ngisho nezinhlangano ezisiza umphakathi ezilondoloza izilwane njengoba zibangela ukuhlupheka okukhulu ezilwaneni, kulungile - ngakho-ke isikhundla sakhe siyaxaka kakhulu futhi sikhombisa ukuthi akazi okuncane ngokulima efekthri. Kunoma yikuphi, ngizomfunda ethi ingxabano yakhe ayisebenzi kunoma yiziphi izilwane ezifuywa efektri.
Inkinga lapha ukuthi inani elincane kuphela lenyama kanye neminye imikhiqizo yezilwane ekhiqizwa ngaphandle kohlelo lwefekthri-ipulazi. Izilinganiso ziyahlukahluka kodwa okokugcina ukuthi ama-95% ezilwane e-US akhuliswa emapulazini emboni, futhi ngaphezu kuka-70% wezilwane e-UK zikhuliswa emapulazini emboni. Ngamanye amazwi, ingxenye encane kuphela yezilwane okungase kuthiwe “iphila kahle” uma sicabanga ukuthi izilwane ezisetshenziselwa ukudla kodwa hhayi emapulazini ezimboni “zinokuphila okuhle.” Futhi ngisho noma izilwane zikhuliswa esimweni okuthiwa “sezenhlalakahle ephakeme,” eziningi zazo zihlatshwa ezilaheni ezenziwe ngemishini. Ngakho, ngezinga elithi “ukuphila okuhle” kuhlanganisa nokungabi nokufa okuhlasimulisa umzimba, akucaci ukuthi kukhona yini okunye ngaphandle kwengxenye encane yezilwane enganelisa indlela kaZangwill yokuba “nokuphila okujabulisayo.”
Kunoma ikuphi, ikuphi ukuhlobana kwesiko lomlando i-Zangwill ethembele kulo uma ihlinzeka ngezinga elifanelekile lezinzuzo kuphela njengento ehlukile futhi hhayi njengomthetho? Kungani isiko libalulekile uma libhekwa kuphela lapho kuphulwa umthetho futhi kuphela lapho idlanzana lezilwane lizuza ngisho nangemibandela kaZangwill ? Ngicabanga ukuthi uZangwill angasho ukuthi amaphesenti awasho lutho futhi ukube kuphela i-.0001% yezilwane ibinikezwe “impilo enhle” njengendaba yomlando, lokho bekungaba izilwane eziningi kakhulu, futhi bekuyosebenza ukusungula umkhuba esiyikho. okudingekayo ukuhlonipha ngokuqhubeka nokudla izilwane "ezijabule". Kodwa lokho kungenza isikhalo sakhe emlandweni sibe ne-anemia ngoba uzama ukufaka isibopho esikhungweni asibiza ngokuthi singabantu abadla izilwane ngaphansi kwezimo lapho izilwane zazizuza khona ukuphila okuhle. Akucaci ukuthi wayengasisekela kanjani lesi sibopho kulokho okungase kube umkhuba nje ohilela inani elincane lezilwane. U-Zangwill angase akhohlwe ngokuphelele ukuphikisana kwamasiko angokomlando futhi athathe isikhundla sokuthi ukusetshenziswa kwezilwane kunikeza inzuzo ezilwaneni ezisetshenziswa inqobo nje uma lezo zilwane “zinempilo enhle,” nokuthi kufanele sithathe isinyathelo ukuze sidale leyo nzuzo ngoba umhlaba ungcono ngayo kunangaphandle kwayo. Kodwa-ke, ukuphikisana kwakhe bekuyoba okungaphezu nje kokuvumelana - ukuthi, ukuze kwandiswe injabulo, sinesibopho sokwenza sibe khona futhi sidle izilwane eziye zaba nokuphila okujabulisayo. Lokhu kuzosiza u-Zangwill agweme ukungafaneleki kwesiko elingasekho (uma like laba khona) kanye nenkinga evamile yokukhalaza esikweni. Kodwa futhi kuzokwenza isikhundla sakhe sifane kakhulu nesikaSinger.
Kufanele ngengeze ukuthi kuyamangaza ukuthi uZangwill ukhetha kanjani futhi akhethe ukuthi isiko likabani elibalulekile. Ngokwesibonelo, uthi ukuncenga isiko ngeke kusebenze ezinjani ngoba isiko lalapho lalihilela ukukhiqiza izilwane zabangane noma umsebenzi hhayi ukudla. Kodwa kunobufakazi bokuthi izinja ezidlayo zenzeka eShayina, phakathi kwama-Aztec nabanye abantu bomdabu baseNyakatho Melika, amaPolynesia namaHawaii, nabanye. Ngakho-ke kungase kubonakale sengathi uZangwill kufanele aphethe ngokuthi isibopho sokudla izinja “ezibe nezimpilo ezinhle” sikhona kulawo masiko.
III. I-Zangwill kanye Nokuncipha Komqondo Kwezilwane Ezingezona Umuntu
UZangwill uyazi ukuthi ukuhlaziya kwakhe kuvulekele ukugxekwa ngokuthi, uma usebenzisa kubantu, uthola imiphumela emibi kakhulu. Ngakho liyini ikhambi lakhe? Ubeka phansi ukunxusa okugqokwe kahle kwe-anthropocentrism. Singakwenqaba ubunzalamizi nobugqila, kodwa samukele ukuxhashazwa kwezilwane futhi, ngempela, sikuthole kuyisibopho sokuziphatha, ngesizathu esilula sokuthi abantu bakhethekile; banezici ezikhethekile. Futhi labo bantu, ngenxa yezizathu zeminyaka yobudala noma ukukhubazeka, abangenazo lezo zici, basakhethekile ngoba bangamalungu ohlobo lwalo amalungu amadala asebenza ngokuvamile analezo zici ezikhethekile. Ngamanye amazwi, inqobo nje uma ungumuntu, noma ngabe unezici ezikhethekile noma cha, ukhethekile. Akuyeki ukungimangaza ukuthi abantu abahlakaniphile bavame ukuhluleka ukubona inkinga ngaleyo ndlela.
Izazi zefilosofi, ngokwengxenye enkulu, ziye zaphikisana ngokuthi singasebenzisa futhi sibulale izilwane ngoba azihlakaniphile futhi azizazi, futhi, ngenxa yalokho, ziphila ohlotsheni "lwesikhathi saphakade" futhi azinakho ukuxhumana okubalulekile nekusasa. uqobo. Uma sibabulala, empeleni abanawo umuzwa wokulahlekelwa lutho. Ngamanye amazwi, ngisho nobugqila obuhle buyinkinga ngoba labo abagqilaziwe banentshisekelo enkululekweni enganakwa isikhungo sobugqila. Kodwa ukusetshenziswa kwezilwane akuhileli ukuswela okudingekile ngoba izilwane azinaso isithakazelo sokuqhubeka ziphila kwasekuqaleni. UZangwill ujoyina ikhorasi lapha. Empeleni ufuna okungaphezu kokuqonda kanye nokuzazi njengoba lawo magama esetshenziswa, athi, Singer, futhi agxile emcabangweni “wokuzibusa okuvamile,” uZangwill awuchaza ngokuthi:
ngaphezu kwekhono lokucabanga ngemicabango yethu (evame ukubizwa ngokuthi 'i-metacognition') kodwa […] nekhono lokushintsha umqondo womuntu, isibonelo, ekwakheni izinkolelo noma izinhloso, ngoba sicabanga ukuthi indlela yethu yokucabanga ifuna lokho. Ekucabangeni, kohlobo lokuzazi kakhulu, sisebenzisa imiqondo evamile kithi futhi siguqule imiqondo yethu ngenxa yalokho.
UZangwill uthi akucaci ukuthi izinkawu noma izinkawu zinalo yini le micabango kodwa uthi kuyacaca ukuthi izindlovu, izinja, izinkomo, izimvu, izinkukhu nokunye azinawo. Uthi izingulube zingase zibe nazo ngakho, ngokuphathelene nezilwane ngaphandle kwezingulube, “akudingeki silinde futhi sibone ukuthi ucwaningo luzophetha ngani; singadlulela ngqo etafuleni lokudla.” Uphetha indaba yakhe Aeon ngala mazwi: “Singabuza: 'Kungani inkukhu yeqa umgwaqo?' kodwa inkukhu ayikwazi ukuzibuza: 'Kungani kufanele ngeqe umgwaqo?' Singakwazi. Yingakho singawudla.”
Ukubeka eceleni imizamo kaZangwill yokuba yi-iconoclastic, kungani "ukuzibusa okujwayelekile" - noma noma yisiphi isici sokuqonda esifana nomuntu esingaphezu komqondo - siyadingeka ukuze ube nentshisekelo ebalulekile ekuqhubekeni nokuphila? Kungani kubalulekile ukuthi inkukhu ingakwazi nje ukuqaphela ngokuzimele, futhi ikwazi ukwakha izinhloso zokuzibandakanya ezenzweni, kodwa ikwazi "ukusebenzisa imiqondo evamile" futhi iguqule ingqondo yayo ngenxa yokusetshenziswa kwalezo imiqondo evamile, ukuze abe nesithakazelo esibalulekile ekuphileni kwakhe? UZangwill akakaze akuchaze lokho ngoba akakwazi. Lokho kuyinzuzo nokubi kokugomela kwe-anthropocentrism ukuze kuthethelelwe ukuxhashazwa kwezilwane. Uthola ukumemezela ukuthi abantu bakhethekile kodwa yilokho kuphela okwenzayo - kumemezele. Asikho isizathu esinengqondo esenza kube yilabo kuphela abanezici ezithile zokucabanga ezinjengomuntu (noma labo abathi, ngenxa yezizathu zobudala noma ukukhubazeka, abangenazo lezo zici kodwa bengabantu) benesithakazelo esingokokuziphatha sokuqhubeka bephila.
Ngikhumbula kanye, eminyakeni eminingi edlule, ngiphikisana nososayensi owayesebenzisa izilwane ekuhloleni. Wagomela ngokuthi abantu bakhethekile ngoba bayakwazi ukubhala ama-symphonies kanti izilwane azikwazi. Ngamazisa ukuthi angizange ngibhale ama-symphonies futhi waqinisekisa ukuthi akazange futhi. Kodwa, wathi, mina naye sasisengamalungu ohlobo oluthile amanye amalungu alo ayekwazi ukubhala ama-symphony. Ngambuza ukuthi kungani ukubhala ama-symphonies, noma ukuba yilungu lohlobo oluthile (olumbalwa kakhulu) amalungu alo ayekwazi ukubhala i-symphony, enze umuntu abe yigugu kakhulu kunokuziphatha okungakwazi, ukusho, ukuhamba nge-echolocation, noma ukuphefumula ngaphansi kwamanzi ithangi lomoya, noma undize ngamaphiko, noma uthole indawo esekelwe esihlahleni esichame emasontweni edlule. Akabanga nampendulo. Lokho kungenxa yokuthi ayikho impendulo. Kukhona kuphela isimemezelo sokuzicabangela wena sokuphakama. Ukuthi uZangwill uphinde aphephezelise ifulegi le-anthropocentrism kuwubufakazi obuqand' ikhanda bokuthi labo abafuna ukuqhubeka nokuxhaphaza izilwane akukho okuningi abangakusho. Ukuncenga kwe-anthropocentrism akunalutho njengokuphikisa ukuthi kufanele siqhubeke sidla izilwane ngoba uHitler wayengumuntu odla imifino noma ngoba izitshalo zinozwela.
Encwadini yami ethi Why Veganism Matters: The Moral Value of Animals, ngixoxa ngombono, owamukelwa izazi zefilosofi eziningi, lowo muzwa, noma ukuqwashisa ngokuzimela, kukodwa akwanele ukunikeza isithakazelo sokuqhubeka nokuphila. Ngiphikisa ngokuthi imizwa iyindlela yokuphela kokuqhubeka nokuba khona futhi ukukhuluma ngezidalwa ezizwelayo njengokungabi nasithakazelo sokuqhubeka nokuphila kufana nokukhuluma ngezidalwa ezinamehlo ezingenasithakazelo ekuboneni. Ngiphikisa ngokuthi zonke izidalwa ezinemizwa zinesithakazelo esibalulekile sokuziphatha ezimpilweni zazo, futhi ngeke sikwazi ukuzisebenzisa futhi sizibulale, ikakhulukazi ezimeni lapho kungekho sidingo sokwenza kanjalo.
Nakuba ngingacabangi ukuthi izilwane, noma okungenani eziningi zalezo esizixhaphaza ngokuvamile ukuze zidle, ziphila esikhathini samanje, asingabazi ukuthi abantu abaphila phakade banesithakazelo esibalulekile sokuziphatha ekuphileni kwabo. Okusho ukuthi, inqobo nje uma abantu besazi ngokuzimele, sibabheka njengabantu. Isibonelo, kunabantu abathile abanokuwohloka komqondo okufika sekwephuzile. Impela banamathele esiphweni saphakade njenganoma yimuphi umuntu ongeyena umuntu. Kodwa sibheka laba bantu njengabazaziyo uma kuphela okwamanje futhi njengokuxhumana nomuntu wesikhathi esizayo uma nje lowo qobo ngomzuzwana olandelayo wokuqaphela. Bazisa ukuphila kwabo ngokwesibili kuya kwesibili. Lokhu akuyona indaba yokucabanga ukuthi laba bantu bangabantu ngenxa nje yokuthi bangamalungu ohlobo lwabantu, njengoba uZangwill wayeyoba nayo. Ngokuphambene nalokho; sibona laba bantu njengabantu abazimele . Siyaqonda ukuthi noma imuphi umzamo wokubeka imibandela ngaphandle kokuqaphela okuthile ukuze kutholwe izinga “elilungile” lokuzazi noma ukuxhunyaniswa nomuntu ophila naye esikhathini esizayo ugcwele ingozi yokuncintisana ngokunganaki.
Isibonelo, ingabe ukhona umehluko obalulekile wokuziphatha phakathi kuka-X, ongakwazi ukukhumbula futhi ongakwazi ukuhlela ikusasa ngaphezu komzuzwana olandelayo wokuqaphela kwakhe, kanye no-Y, onokuwohloka komqondo okufika sekwephuzile kodwa okwaziyo ukukhumbula umzuzu owodwa okwedlule futhi uhlele umzuzu owodwa esikhathini esizayo? Ingabe u-Y ungumuntu futhi u-X akayena umuntu? Uma impendulo ithi u-X akayena umuntu kodwa u-Y unguye, khona-ke ubuntu buvela endaweni ethile emizuzwaneni engamashumi amahlanu nesishiyagalolunye phakathi kwesekhondi elilodwa lika-X kanye no-Y umzuzu owodwa. Futhi nini lokho? Ngemva kwemizuzwana emibili? Imizuzwana eyishumi? Imizuzwana engamashumi amane nantathu? Uma impendulo iwukuthi abekho abantu nokuthi ukuxhumana nomuntu wesikhathi esizayo kudinga ukuxhumana okukhulu kunomzuzu owodwa, khona-ke kunini, ngempela, ukuxhumana nomuntu wesikhathi esizayo okwanele ebuntwini? Amahora amathathu? Amahora ayishumi nambili? Usuku olulodwa? Izinsuku ezintathu?
Umqondo wokuthi sisebenzisa uhlaka oluhlukile lapho kuthinteka khona izilwane ezingezona ezomuntu, futhi empeleni sifuna ukuthi izilwane zikwazi “ukuzibusa okujwayelekile” ukuze zibe nesithakazelo esibalulekile ekuqhubekeni nokuphila, kuyindaba nje yokucwasa kwabantu futhi akukho lutho. Okuningi.
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Njengoba ngishilo ekuqaleni, uZangwill unikeza esihle kakhulu sesazi sefilosofi isifiso saso sokudla izilwane sifiphaze kakhulu ukucabanga kwaso. U-Zangwill unxusa isiko elingasekho - uma like laba khona - futhi akukho mpikiswano ngaphandle kokugomela kwe-anthropocentrism ukuze kuthethelelwe isiko kwasekuqaleni. Kodwa ngiyakuqonda ukukhanga kwalezi zinhlobo zezindatshana. UZangwill utshela abanye abantu lokho abafuna ukukuzwa. Izincwadi zefilosofi zigcwele imizamo yokuthethelela ukuxhashazwa kwezilwane konke okuncike ekugomeleni kokuthi singaqhubeka sisebenzisa izilwane ngoba ziphansi futhi sikhethekile. Kodwa uZangwill udlulela nangale kwalokho; akagcini nje ngokusinika isizathu sokuthethelela ukuqhubeka kwethu sidla izilwane; usitshela ukuthi, uma sinendaba nezilwane, kumelwe siqhubeke senza kanjalo. Khuluma ngokuqinisekisa! Ungakhohlwa ukuthi isizathu sokuthi ukudla izilwane kulungile futhi kuyisibopho ukuthi izinkukhu, ngokwesibonelo, azikwazi ukuhlela ama-sabbaticals. Uma ufuna ukwenza into embi ngokwanele, noma yisiphi isizathu sihle njengesinye.
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