Sha'awa mai zurfi a cikin falsafanci ya mayar da hankali kan batun antispeciesism, da'a na dabba, dangantaka tsakanin mutum da dabba. Leonardo Caffo ya buga littattafai da yawa a kan batun, musamman: Manifesto of Vulnerable Antispeciesism. Alade ba zai yi juyin juya hali ba" 2013, "Animal Nature Today" 2013, "The Limit of Humanity" 2014, "Constructivism and Naturalism in Metaethics" 2014. Ya kuma yi aiki a kan wasan kwaikwayo na wasan kwaikwayo. A cikin ayyukansa, Leonardo Caffo yana ba wa masu karatu cikakken sabon kallon ka'idar antispeciesism, sabon kallon dangantakar da ke tsakanin mutum da dabba, wanda ba zai iya barin ku ba.
Alade ba zai yi juyin juya hali ba. Bayanin Anti-Speciesism mai rauni (wato daga littafin)
“Dabbobi, waɗanda aka haife su ba tare da komai ba, sai bala’in rashin zama ɗan adam, suna rayuwa mai muni, gajere da wahala. Sai kawai domin yana cikin ikonmu mu yi amfani da rayuwarsu don amfanin mu. Ana cin dabbobi, ana amfani da su wajen bincike, a sanya su su zama tufafi, kuma idan aka yi sa'a, za a kulle su a gidan zoo ko circus. Duk wanda ke rayuwa ya yi watsi da wannan ya kamata ya yi farin ciki da tunanin cewa an shawo kan mafi munin matsalolin duniya har yau kuma rayuwarmu gaba ɗaya ta ɗabi’a ce. Don fahimtar cewa duk wannan ciwo yana wanzu, kana buƙatar rubuta ba daga ra'ayi na masu ba da shawara na dabba ba, amma daga ra'ayi na dabba.
Tambayar da ke cikin wannan littafi ita ce: me alade zai ce idan ya sami damar tsara hanyar juyin juya hali da nufin 'yantar da shi, 'yantar da dukan dabbobi?
Manufar littafin ita ce, bayan karantawa, babu bambanci tsakanin ku da alade.
Da yake magana game da tsohuwar falsafar, mun tuna, da farko, Peter Singer da Tom Regan. Amma akwai kurakurai a cikin tunaninsu.
Peter Singer da Animal Liberation.
Ka'idar Peter Singer alama ce ta zafi. Labari mai tsauri na radadin dabbobin da aka yanka a mayanka. A tsakiyar ka'idar Peter Singer shine Pain. A wannan yanayin, muna magana ne game da Feeling-centrism. Kuma tun da dabbobi da mutane suna jin zafi iri ɗaya, to, a cewar Singer, alhakin haifar da ciwo ya kamata ya kasance iri ɗaya.
Koyaya, aikin da André Ford ya gabatar ya karyata ka'idar Singer.
Andre Ford ya ɓullo da wani shiri don samar da kaji da yawa ba tare da ɓangaren ƙwayar ƙwayar cuta da ke da alhakin jin zafi ba. Aikin zai ba da damar kiwon kaji 11 a kowace m3 maimakon 3. Manyan gonaki inda aka sanya dubban kaji a cikin firam na tsaye kamar a cikin Matrix. Ana ba da abinci, ruwa da iska ta bututu, kajin ba su da ƙafafu. Kuma duk wannan an halicce shi ne saboda dalilai guda biyu, na farko don biyan bukatar nama da ake karuwa, na biyu kuma shine inganta rayuwar kaji a gonaki, ta hanyar kawar da jin zafi. Wannan kwarewa ta nuna gazawar ka'idar Singer. Rashin ciwo har yanzu bai ba da hakkin kashewa ba. Don haka, wannan ba zai iya zama mafari a cikin batun jin daɗin dabbobi ba.
Tom Regan.
Tom Regan wani ginshiƙi ne na falsafar Haƙƙin Dabbobi. Ilham a bayan kungiyar kare hakkin dabbobi.
Babban fafutukansu shine: kawo karshen amfani da dabbobi wajen gwaje-gwajen kimiyya, kawo karshen kiwo da dabbobi ta hanyar amfani da dabbobi wajen shakatawa, da farauta.
Amma ba kamar Singer ba, falsafarsa ta ginu ne a kan cewa duk wani abu mai rai yana da haƙƙin daidaitawa, musamman: 'yancin rayuwa, 'yanci da rashin tashin hankali. A cewar Regan, duk dabbobi masu shayarwa da ke da hankali abubuwa ne na rayuwa don haka suna da 'yancin rayuwa. Idan muka kashe da amfani da dabbobi, to, a cewar Regan, a cikin wannan yanayin ya kamata mu sake la'akari da ra'ayoyin 'yancin rayuwa da azabtarwa.
Amma ko a cikin wannan falsafar muna ganin gazawa. Na farko, a ma'anar ontological, manufar "Dama" ba ta bayyana ba. Na biyu, halittun da ba a ba su hankali ba, ana tauye musu hakkinsu. Kuma na uku, akwai lokuta da yawa da suka saba wa ka'idar Regan. Kuma musamman: mutumin da ke cikin yanayin ciyayi, a cikin suma, ana iya hana shi rayuwarsa.
Kamar yadda za mu iya gani, ba duk abin da yake da sauki. Kuma idan yanke shawarar zama mai cin ganyayyaki, bisa ka'idar Singer, ita ce hanya mafi kyau a gwagwarmayar 'yantar da dabbobi, to zai zama dabi'a ga dabbobi su yi Allah wadai da duk masu cin nama. Amma raunin da ke cikin wannan matsayi shi ne, yana da wuya a gamsar da mutane game da abin da ya kamata su yi da kuma waɗanda bai kamata ba yayin da duk abin da suke yi ya zama umarni, kariya da karbu daga al'umma da goyon bayan doka a kowane birni na wannan duniyar.
Wata matsala kuma ita ce motsin da ya danganta da canjin abinci yana haifar da haɗarin rufe ainihin matsayi da manufofin 'yantar da dabbobi. Ba za a gabatar da masu son dabbobi - ko masu kiwo - a matsayin waɗanda "wadanda ba sa cin wani abu", amma a matsayin masu ɗaukar sabon ra'ayi cikin wannan duniyar. Ya kamata motsi na antispeciesism ya haifar da yarda da ɗabi'a da siyasa, yiwuwar wanzuwar al'umma ba tare da cin moriyar dabbobi ba, ba tare da fifiko na har abada na Homo sapiens ba. Wannan manufa, wannan bege na sabuwar dangantaka da za ta canza al'ummarmu gaba ɗaya, dole ne a ba da amana ga masu cin ganyayyaki, masu ɗaukar sabuwar hanyar rayuwa, amma ga masu adawa da nau'in, masu ɗaukar sabuwar falsafar rayuwa. Hakanan, kuma watakila mafi mahimmanci, shine haƙƙin motsi na dabba don son yin magana ga waɗanda ba su da murya. Dole ne kowace mutuwa ta sake tashi a cikin zuciyar kowa.
M antispeciesism
Me yasa mai rauni?
Rashin lahani na ka'idar ta ta'allaka ne, na farko, a cikin gaskiyar cewa ba ta cika ba, kamar ka'idodin Singer da Regan, dangane da ainihin metaethics. Na biyu, raunin ya ta'allaka ne a cikin taken kanta: "Dabbobi su zo farko."
Amma da farko, bari mu gano menene ainihin Speciesism?
Mawallafin kalmar shine Peter Singer, wanda yayi magana game da fifikon nau'in halitta daya akan wasu, a wannan yanayin, fifikon mutane akan wadanda ba mutane ba.
An ba da ma'anoni da yawa daga baya, daga Singer zuwa Nibert. Dukansu tabbatacce da kuma mummunan ma'ana. Mafi sau da yawa, ana la'akari da nau'ikan nau'ikan nau'ikan guda biyu, dangane da abin da aka haɓaka kwatance biyu na antispeciesism.
Halitta - yana nuna fifiko ga nau'in nau'in nau'in nau'in nau'in nau'in nau'in nau'in nau'in nau'in nau'in nau'in nau'in nau'in nau'in nau'in nau'in nau'in nau'in nau'in nau'in nau'in nau'in nau'in nau'in nau’in nau'in nau'in nau'in nau'in nau'in nau'in nau'in nau'in nau'in nau'in nau'in nau'in nau’in nau'in nau'in nau'in nau'in nau'in nau'in nau'in nau'in nau'in nau’in nau’in nau’in nau’in nau’in nau’in nau’in nau’in nau’in nau’i) wanda ya hada da Homo sapiens wanda ya hada da Homo sapiens, wanda ya hada da Homo sapiens, fiye da sauran nau’in. Wannan na iya haifar da kariya ga jinsin mutum da kin wani nau'in. Kuma a wannan yanayin, zamu iya magana game da son zuciya.
m - yana nufin cin zarafin dabbobi da al'ummar ɗan adam suka yi, da kashe biliyoyin dabbobi saboda dalilai daban-daban. Kisa don bincike, sutura, abinci, nishaɗi. A wannan yanayin, muna iya magana game da akida.
Yakin da ake yi da ''nau'i-nau'i na dabi'a'' yawanci yana ƙarewa cikin kuskure a cikin salon Zamir, wanda ya yarda da wanzuwar kayan yaji a cikin al'umma da mutunta haƙƙin dabbobi. Amma ra'ayin speciesism ba ya ɓace. (T. Zamir "Da'a da dabba"). Gwagwarmayar da "marasa dabi'a" yana haifar da muhawarar falsafa da siyasa. Lokacin da a zahiri maƙiyin halin da ake ciki a kowane bangare shine ainihin manufar Bambance-bambancen da Halatta cin zarafin dabbobi! A cikin ka'idar anti-speciesism mai rauni, na haskaka abubuwa masu zuwa: 1. 'Yantar da dabbobi da kuma tauye hakkin mutane. 2. Canza halayen kowane mutum a matsayin wani aiki na rashin yarda da gaskiyar da ke akwai bisa ga ka'idar G. Thoreau (Henry David Thoreau) 3. Bita na dokoki da tsarin haraji. Bai kamata a daina biyan haraji don tallafawa kashe dabbobi ba. 4. Motsi na antispeciesism ba zai iya samun abokan siyasa da suka yi la'akari, da farko, amfanin mutum. Domin: 5. Ƙungiya mai adawa da ƙwararru ta sanya dabba a gaba. Dangane da waɗannan dalilai, za ku iya cewa ƙungiyar masu adawa da ƙwararrun ba ta yiwuwa a aiwatar da su. Kuma an bar mu da zaɓi na hanyoyi guda biyu: a) bin tafarkin ɗabi'a ko siyasa na adawa da ƙiyayya, wanda ke sa a yi gyara na ka'idar. b) Ko kuma ci gaba da bunkasa ka'idar m antispeciesism, sanin cewa gwagwarmayarmu ba gwagwarmaya ce kawai ta mutane ba, har ma da gwagwarmayar mutane don kare hakkin dabbobi. Bayyana cewa fuskar ruwa na alade kafin a yanka ya fi duk mafarkin ɗan adam don cin nasara a tekuna, duwatsu da sauran taurari. Kuma zabar hanyar b, muna magana ne game da muhimman canje-canje a rayuwarmu: 1. Samuwar sabon ra'ayi na jinsi. Sake duba manufar antispeciesism. 2. Cimma cewa sakamakon sauyin fahimtar kowane mutum, dabbobi za su kasance a gaba a farkon wuri kuma, sama da duka, 'yantar da su. 3. Yunkurin masu son dabba, da farko dai motsi ne na makiya
Kuma ƙarshen gwagwarmaya bai kamata ya zama ɗaukar sabbin dokoki masu hana ba, amma bacewar ra'ayin amfani da dabbobi ga kowane dalili. Bayyana 'yantar da dabbobi, yawanci ana faɗi game da abin da ya kamata mutum ya iyakance kansa, abin da zai ƙi da abin da zai saba da shi. Amma sau da yawa waɗannan "dabi'un" ba su da hankali. An ce fiye da sau ɗaya ana amfani da dabbobi a matsayin abinci, tufafi, nishaɗi, amma idan ba tare da wannan ba mutum zai iya rayuwa! Me yasa babu wanda ya taɓa sanya dabba a tsakiyar ka'idar, ba yana magana game da rashin jin daɗin ɗan adam ba, amma yana magana, da farko, ƙarshen wahala da farkon sabuwar rayuwa? Ka'idar anti-speciesism mai rauni ta ce: "Dabbobin ya zo farko" da Bast!
Za mu iya cewa antispeciesism wani nau'i ne na da'a na dabba, ba xa'a ba a cikin ma'anarsa gaba ɗaya, amma hanya ta musamman ga batun kare dabbobi. Yawancin masana falsafa waɗanda na sami damar yin magana da su a cikin 'yan shekarun nan sun ce ka'idodin antispeciesism da jinsi suna da girgiza sosai. Domin wariya ba ta ƙare da dangantakar mutum da dabba, amma akwai kuma mutum-mutum, mutum-dabi'a da sauransu. Amma wannan kawai yana tabbatar da yadda wariya ba ta dace ba, yadda rashin ɗabi'a ya saba wa yanayinmu. Amma a baya babu wanda ya taba cewa, ko Mawaki ko wasu masana falsafa, cewa wariya tana haduwa kuma tana da alaka da juna, cewa ana bukatar karin nazari kan rawar da rayuwar dan Adam ke takawa da kuma abin da ke tattare da shi. Idan kuma a yau ka tambaye ni dalilin da ya sa ake bukatar falsafa, akalla falsafar dabi'a, ba zan iya ba da amsa ba sai dai: ana bukata ne domin yantar da kowace dabba da mutum ke amfani da shi don amfanin kansa. Alade ba ya yin juyin juya hali, don haka dole ne mu yi shi.
Kuma idan tambaya ta taso game da halakar bil'adama, a matsayin hanya mafi sauƙi daga cikin halin da ake ciki, zan amsa "A'a." Dole ne a kawo ƙarshen karkatacciyar ra'ayin ganin rayuwa da farkon wani sabon abu, wanda farkon abin zai kasance "Dabba ita ce ta farko.".
Tare da haɗin gwiwar marubucin, Julia Kuzmicheva ya shirya labarin