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Gonzales was caught and arrested for abusing the animal.
Barbara Gowdy carries the exercise into a whole new dimension with her brilliant 1998 novel — which, though fictional, is as impressively conceptualized an answer as anybody has produced to the question, What is it like to be an elephant? Based on meticulous research into elephant behavior and other forms of savanna life, Gowdy lays out the terrain of perceptions, circumstances, and relationships that inform what an elephant might understand to be the meaning of existence. From that, she constructs a fanciful but compelling edifice of myths and mores in an elephant-centric cosmos. The subtext to this feat is a sly commentary on the origin and purpose of human tradition and belief, beginning with the following: in this world, the divine is known simply as the “She.” It is obvious to the matriarchal society of “she-ones,” the name for both sexes of her highest creatures, that this is so, and that everything that happens is in some way ordained or at least foreseen by her, inscrutable as she may be.
To the ancients, soul was , that which animates, the living-, moving-, breathing-ness of a biological being. In this sense, not only animals but plants have souls (of different capacities appropriate to what they are). For many religions, by contrast, the soul is specifically incorporeal, perhaps immortal, and believed to be unique to human beings, who are responsible (to a point) for its condition. To modern science it is, if anything, the hard problem of consciousness, also commonly thought to be the province of just one species.
Animal abuse is an occurring problem in the U.S.
onas’s second example, image-making, is a capability which “displays a total, rather than a gradual, divergence from the animal’s.” The activity is biologically useless, he notes, and requires sufficient mental abstraction to distinguish between reality and representation — that is, between the sensations of the present moment that all animals experience and the form of something else in memory or the imagination. Image-making is the transference of this metaphysical idea onto a physical substrate; even for a portrait or some other picture modeled on something real and present, the copy is distinct from the original but linked to it by a nonmaterial concept.
Jonas selects these particular traits on the basis that they are known to have existed even in prehistoric man, and even in their most incipient forms are indicators of important mental and spiritual qualities that would seem to make him unique. The first example is the tool, which Jonas notes is “very closely connected with the realm of animal necessity.” And yet, a tool is an artificial construct, not an extension of organic action but a separate object, often crafted with another object, and most importantly necessitating a of what it and its purpose will be in order to be crafted.
Robert Gonzales is only one of many people to commit animal cruelty.
f the core elements of life, sensation, and emotion are so widely distributed as to encompass a huge swath of the animal kingdom, what the moral difference between a species with higher capabilities and one without? In his thoughtful 1985 essay “,” the philosopher of biology Hans Jonas takes up three activities attributed solely to humans and explores their deeper implications. As it happens, given what we know today, elephants arguably meet all three tests. Jonas’s standard is worth revisiting in this light — not to diminish its significance for , but to consider what it means for the one other animal, at least, that might share it.
“Are not two sparrows sold for a penny? And not one of them will fall to the ground apart from your Father. But even the hairs of your head are all numbered. Fear not, therefore; you are of more value than many sparrows” (Matthew 10:29-31). If a single little bird is worth the all-consuming grief of Dulary the Elephant and the cosmos-animating mind of the Father of Creation, and human worth surpasses that, then what is there to lose in holistically appreciating the life of this one bird, even insofar as it resembles ours? And how much more than the bird an , which by its own extraordinary nature shows that all species are not equal — but is a portal to the world of non-human life, and the possibilities therein.
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Animal neglect is the most common type of animal cruelty.
Of the many types of elephants and mammoths that used to roam the earth, one born today will belong to one of three surviving species: in Asia, (savanna elephant) or (forest elephant) in Africa. There are about 500,000 African elephants alive now (about a third of them the more reticent, less studied ), and only 40,000 – 50,000 Asian elephants remaining. The Swedish currently lists just under 5,000 (most of them ) living in captivity worldwide, in half as many locations — meaning that the average number of elephants per holding is less than two; many of them live without a single companion of their kind.
Animal cruelty is not only animal abuse, but also neglect.
These scientists treat animals like trash, replacing more and more animals after each one of many of them die.
This is how people torture and abuse animals every day.
These are all things that abused animals feel.
Animal abuse N
D Animal abuse is an exceeding problem in society
Animals are unable to express their feelings of dislike towards performing tricks Animals lose natural instincts
"In the Ringling Bros.
These words pay a high price when it comes to animal abuse.
Although medical research has developed many treatments and cures to disease, the suffering and long term effects by animals during this experimentation is inhumane, cruel and often leads to the death of the animal.
Abandonment is the leading form of animal cruelty.
Animals cannot understand us humans well, so they get confused and end up being beaten because they didn’t give them what they wanted.
Alligators are also being abused.
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