Refuse Fur And Human Self Moral Redemption

Human beings have always regarded themselves as "the primates of all things". Therefore, they often think arrogantly that "everything is ready for me" for my free will to satisfy my endless desire. With modern times science and technology The development of civilization and human activities Environmental Science The influence of this "Anthropocentrism" is enhanced. visual angle The consequences are increasingly apparent.

If human beings can not straighten out their position in the universe, and clearly realize that the earth is not just rotating around human beings, but the earth of all living things, and taking relevant measures to effectively prevent human destructive exploitation and utilization of nature, one day, the earth will become a hell that is not suitable for human habitation, and the entire human civilization will be destroyed in human hands.

Laozi said, "heaven and earth are not benevolent, all things are dogs." Xunzi said, "heaven is constant. It does not exist for Yao. It should be governed by the rule of justice, but by chaos. " Although heaven and earth are merciless, they treat everything equally. For the sake of life's continuity, it is natural that human beings inevitably use other species to meet their needs of clothing, food, shelter and other aspects.

However, the development and utilization of nature should be based on meeting the basic needs of human beings. If the basic needs are satisfied, it is still greedy. As a member of the animal family, human beings are in a very special position in the food chain, and their species and methods of using animals and plants are far less than that of all other species. Because of this, human behavior can disturb the order of nature and destroy the balance of ecology.

In the era of farming and fishing and hunting, human beings will hunt animals for food and warmth, but the scale of such hunting is often limited, within the limits of ecological balance, and at that time, human destruction of the environment of plant and animal growth is also very limited.

"The son of Huainan, master training": "do not dry up and fish, do not burn forests and hunt." It can be seen that thousands of years ago the ancients had a very healthy sense of ecological protection. Since the industrial revolution, mankind has stepped into the era of unrestrained exploitation of nature and paid a heavy environmental and ecological cost. Therefore, environmental and ecological protection and the question of "sustainable development" have gradually mentioned the process of human deliberation.

Today, all kinds of alternative products of human production have been able to meet most of the needs that only rely on wild animals and plants in the past. For example, animal husbandry has been able to meet the demand of human beings for protein and leather products, and the demand satisfaction at the expense of environment and ecology should be regarded as immoral. To a large extent, attitudes towards animals can be regarded as an important yardstick for social civilization.

Even for the killing of nutrition, civilized people feel a sense of guilt and compassion for those dead animals. The ancients said, "gentlemen are far away from kitchen", that is what this means. It is this respect for life that maintains the earth's ecological balance and the classical harmony between man and nature.

The bottom line of human morality is the unintentional injuring of others (or "others"), especially on the pain of others or the other. Although many fur products come from animal husbandry, it is still necessary to say that in the modern era, the manufacture and use of fur are immoral.

First of all, mass production of alternative products has been able to meet the needs of humans for warmth or beauty and fur use. In other words, the use of fur is absolutely unnecessary for human basic needs. However, many people regard fur as a noble or fashionable symbol, and think that wearing fur products is a symbol of identity and fashion. In fact, it is not necessarily so. Because the meaning of symbols is constructed artificially, with arbitrariness and uncertainty.

Just like shaving heads are not necessarily monks or prisoners, wearing fur is not necessarily a lady. True happiness and happiness must be sought in the heart. For a person who is full of self-confidence and self-sufficiency, no matter what he wears, he will not feel detrimental to his identity. Even if he is dressed like a beggar, they will feel that he is an emperor. And he needs some kind of external things to support his vanity, just because he lacks self-confidence and lack of sense of security, and fails to find the meaning of his life. In this sense, fur is actually a symbol of vanity, selfishness, inner weakness, even cruelty and indifference.

Secondly, in order to ensure the quality of fur, fur production is based on cruel cruelty to animals. According to statistics, the number of animals that need to be slaughtered to make a fur coat is: 15-20 foxes, 60-80 mink, 27-30 raccoons, 10-12 otters, and 60-100 squirrels.

A nation that lacks respect for life is a degenerate nation, and a person who lacks respect for life is an evil person. As Arnaud gross said, "we lost our sympathy because we lost the connection with our own inner pain." A person who lacks sense of animal pain often feels no pain from others, or even feels pain, so it is more likely to hurt others.

Not only that, the tolerance for animal abuse and animal killing will also pay huge moral costs. Martin Ludkin said that the greatest tragedy in society is not the arrogance of bad people, but the excessive silence of good people. Because this silence, which means tolerance, will encourage the bad people's arrogance and cause further deterioration of their living environment.

In a sense, the "other" as the environment is the extension of the human body, or even the human body itself, because the whole world can be regarded as a gigantic organism, or "super life body". What human beings do to the other will eventually reflect themselves or their descendants. Therefore, to harm the other is to harm oneself by the hand of the other. On the contrary, to treat others well is to treat oneself kindly. Protecting animals means protecting the living environment and human beings themselves.

To a large extent, to treat animals well and refuse fur is not only a redemption for human life but also a redemption for human moral life. Because this kind of morality based on the concept of "harmonious symbiosis" is productive. It can reduce the improper exploitation and utilization of human limited natural resources, reduce transaction costs between people, avoid the internal friction of human useful energy, and allow more resources to be invested in productive fields.

The ethics of life tells us that cooperation is more important than competition. Interpersonal game is not necessarily zero sum game or negative sum game in many cases. If handled properly, it can be turned into a positive game. Cooperation is more effective than competition, and cooperation is a more effective means of competition and survival.

How to deal with the relationship between man and nature, including animals and plants, will be related to the future development of mankind. The only way for mankind to redeem oneself is to respect life and treat others well, because the "otherness" as an environment is actually an integral part of human life.