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Unformatted text preview: st as they are ignorant of their life-plans, age, strength, intelligence, gender, race, position in society, and so on (Regan, 1984). Then just as rational agents might be expected to agree on rules to protect the weak, since for all they know they might end up to be weak, so, too, rational agents might be expected to agree on a system of fundamental rights for animals, since for all they know they might end up being an animal. One problem with this suggestion is that Rawls' veil of ignorance is designed to rule out reliance upon factors that are widely agreed to be morally irrelevant. Amongst the intuitions that a good moral theory should preserve is the belief that someone's moral standing shouldn't depend upon such factors as their age, or gender, or race. In contrast we don't (or don't all) think that species is morally irrelevant. On the contrary,
this is highly disputed, with (I would guess) a clear majority believing that differences of species (e.g. between human and dog) can be used to ground differential moral treatment. SLHS Value File Violence Good
VIOLENCE IS THE ONLY MEANS FOR WHICH SOCIAL MOVEMENTS HAVE SUCCEEDED Ward Churchill, Keetoowah Cherokee, Associate chair of the ethnic studies department and professor of American Indian Studies at the University of Colorado, PACIFISM AS PATHOLOGY, 2000, p. 44-45. Violent intervention by others divides itself naturally into the two parts represented by Gandhi's unsolicited "windfall" of massive violence directed against his opponents and King's rather more conscious and deliberate utilization of incipient antistate violence as a means of advancing his own pacifist agenda. History is replete with variations on these two subthemes, but variations do little to alter the crux of the situation: there simply has never been a revolution, or even a substantial social reorganization, brought into being on the basis of the principles of pacifism. In every instance, violence has been an integral requirement of the p...
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- Fall '13