On Kant's Dog
November 22, 2016
timothywstanley@me.com
As Darling puts it, 'Our apparent desire to protect those animals to which we more easily relate indicates that we may care more about our own emotional state than any objective biological criteria.' She looks to Kant, who saw animal ethics as serving people. 'If a man has his dog shot . . . he thereby damages the kindly and humane qualities in himself,' he wrote in 'Lectures on Ethics.' 'A person who already displays such cruelty to animals is also no less hardened toward men...' Some years ago, Christine M. Korsgaard, a Harvard philosopher and Kant scholar, started working on a Kantian case for animal rights... Animals can’t reason their way to choices, Kant noted, so the freedom of rights would be lost on them. If the nectar-drinking hummingbird were asked to exercise her will to the highest rational standard, she’d keep flying from flower to flower... Korsgaard argued that hanging everything on rational choice was a red herring, however, because humans, even for Kant, are not solely rational beings. They also act on impulse. The basic motivation for action, she thought, arises instead from an ability to experience stuff as good or bad, which is a trait that animals share. If we, as humans, were to claim rights to a dog’s mind and body in the way we claim rights to our yard, we would be exercising arbitrary power, and arbitrary power is what Kant seeks to avoid. So, by his principles, animals must have freedom—that is, rights—over their bodies.This view doesn’t require animals to weigh in for abstract qualities such as intelligence, consciousness, or sentience. Strictly, it doesn’t even command us never to eat poached eggs or venison. It extends Enlightenment values—a right to choice in life, to individual freedom over tyranny—to creatures that may be in our custody.
"If Animals Have Rights, Should Robots? - http://www.newyorker.com/?p=3282142 . This is an interesting article on animal and robot ethics. It summarizes a range of approaches before demonstrating why it might help to focus on how our ethics are shaped by our interactions with creatures and things. As the author concludes, "As people, we realize our full selves through appropriation; like most animals and robots, we approach maturity by taking on the habits of the world around us, and by wielding tools."