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Though not often acknowledged openly, killing represents by far the most common form of human interaction with animals. These multidisciplinary essays reveal the complexity of this phenomenon by exploring the extraordinary diversity in killing practices and the wide variety of meanings attached to them.
While it is generally accepted that animal welfare matters morally, it is less clear how to morally evaluate the ending of an animal's life. This volume presents a collection of contributions from major thinkers in ethics and animal welfare, with a special focus on the moral evaluation of killing animals.
Using Marxism, anarchism, and social ecology to explore domination, power, and hierarchy, the author criticizes the use and abuse of animals in capitalist society and argues for the abolition of animal involvement in industry and as a human food source.
"From the ethics of slaughtering farmed livestock to the practical guidelines that must be put in place to maximise animal welfare, this book combines scientific evidence with down-to-earth practical advice for government and private industry managers, veterinarians and animal welfare practitioners"--
This book guides veterinarians and lawyers through the diverse and complex fields of alleged cruelty to, and unlawful killing of, companion animals, farm livestock and wildlife. It draws together current knowledge on how to approach, investigate and report forensic cases. - Covers all aspects of the forensic post-mortem including cause and time of death - Features the fundamentals of abuse and neglect - Allows rapid access to descriptions of different types of injuries and gives essential guidance on their interpretation - Backed by practical standard operative procedures from world experts to ensure proper and professional case management - High quality, specially selected photographs, a clear writing style and concise presentation informs and encourages the reader towards soundly-based conclusions
Why do people harm, injure, torture and kill animals? This book evaluates the reasons why these crimes are committed and outlines the characteristics of the animal offender. It considers ethical and value judgements made about animals and the tacit acknowledgement and justification of unacceptable criminal behaviour towards the harming of animals made by offenders. Situating animal abuse, wildlife crime, illegal wildlife trading and other unlawful activities directed at animals firmly within Green Criminology, the book contends that this is a distinct, multi-dimensional type of criminality which persists despite the introduction of relevant legislation. Taking a broad approach, the book considers the killing and harming of animals in an international context and examines the effectiveness of current legislation, policy and sentencing. Including a section on further reading and useful organizations, this book is a valuable exploration into perspectives on the responsibility owed by man to animals as part of broader ecological and legal concerns. It will interest criminologists, ecologists, animal protectionists and those interested in law and society and law and the environment.
Through close readings of Jewish, Christian, Islamic, and Buddhist texts, Katherine Wills Perlo proves that our relationship with animals shapes religious doctrine, particularly through the tension between animal exploitation and the bonds of kinship. She pinpoints four different strategies for coping with this conflict. The first is aggression, in which a divinely conferred superiority or karma justifies animal usage. The second is evasion, which emphasizes benevolent aspects of the human-animal relationship within the exploitative structure, such as the image of Jesus as a "good shepherd." The third is defense, which acknowledges the problematic nature of killing, leading many religions to adopt a propitiation mechanism, such as apologizing for sacrifice. And the fourth is effective-defensive, which recognizes animal abuse as inherently unethical. As humans feel more empathy toward animals, Perlo finds that adherents revise their interpretations of religious texts. Preexisting ontologies, such as Christianity's changing God or Buddhism's principle of impermanence, along with advances in farming practices and technology, also encourage changes in treatment. As cultures begin to appreciate the different types of perception and consciousness experienced by nonhumans, definitions of reality become complicated and humans lean more toward unitary accounts of shared existence. These evolving attitudes exert a crucial influence on religious thought, Perlo argues, moving humans ever closer to a nonspeciesist world.
Killing animals is common practice, yet it is not morally neutral. The end of animal life is related to many societal and ethical questions and concerns. Questions such as how long should we continue to treat an animal before putting it down? But also the question whether it could be legitimate to kill individual animals for the welfare of the herd or of future generations. The ongoing public and academic discussions on these, and on other well-known questions like those related to the killing of animals for food or for scientific purposes, show that there is no one standard evaluation of animal life. This book is an edited volume that enables the reader to get a grip on that plurality of views with regard to animals. It helps to deal with the many questions related to the end of animal life. The chapters show how the plurality of views on killing animals is related to moral presuppositions by providing a clear overview of the ethical views on end-of-life decisions. Furthermore, the book contains a number of applied studies of the ethical questions related to killing animals in various practices, including small animal practice, wildlife management, fishing and fish farming, animal experimentation and livestock farming. These chapters can help veterinarians, scientists, students, policy makers and many other professionals working with animals to easily get a good overview of the issues at stake, and may contribute to responsible decision-making with regard to the end of animal life.
Across the country and around the world, people avidly engage in the cultural practice of hunting. Children are taken on rite-of-passage hunting trips, where relationships are cemented and legacies are passed on from one generation to another. Meals are prepared from hunted game, often consisting of regionally specific dishes that reflect a community’s heritage and character. Deer antlers and bear skins are hung on living room walls, decorations and relics of a hunter’s most impressive kills. Only 5 percent of Americans are hunters, but that group has a substantial presence in the cultural consciousness. Hunting has spurred controversy in recent years, inciting protest from animal rights activists and lobbying from anti-cruelty demonstrators who denounce the custom. But hunters have responded to such criticisms and the resulting legislative censures with a significant argument in their defense—the claim that their practices are inextricably connected to a cultural tradition. Further, they counter that they, as representatives of the rural lifestyle, pioneer heritage, and traditional American values, are the ones being victimized. Simon J. Bronner investigates this debate in Killing Tradition: Inside Hunting and Animal Rights Controversies. Through extensive research and fieldwork, Bronner takes on the many questions raised by this problematic subject: Does hunting promote violence toward humans as well as animals? Is it an outdated activity, unnecessary in modern times? Is the heritage of hunting worth preserving? Killing Tradition looks at three case studies that are at the heart of today’s hunting debate. Bronner first examines the allegedly barbaric rituals that take place at deer camps every late November in rural America. He then analyzes the annual Labor Day pigeon shoot of Hegins, Pennsylvania, which brings animal rights protests to a fever pitch. Noting that these aren’t simply American concerns (and that the animal rights movement in America is linked to British animal welfare protests), Bronner examines the rancor surrounding the passage of Great Britain’s Hunting Act of 2004—the most comprehensive and divisive anti-hunting legislation ever enacted. The practice of hunting is sure to remain controversial, as it continues to be touted and defended by its supporters and condemned and opposed by its detractors. With Killing Tradition, Bronner reflects on the social, psychological, and anthropological issues of the debate, reevaluating notions of violence, cruelty, abuse, and tradition as they have been constructed and contested in the twenty-first century.
Drawing on years of investigative reporting, Wyatt Williams offers a powerful look at why we kill and eat animals. In order to understand why we eat meat, the restaurant critic and journalist investigated factory farms, learned to hunt game, worked on a slaughterhouse kill floor, and partook in Indigenous traditions of whale eating in Alaska. In Springer Mountain, he tells about his experiences while charting the history of meat eating and vegetarianism. Williams shows how mysteries springing up from everyday experiences can lead us into the big questions of life while examining the irreconcilable differences between humans and animals. Springer Mountain is a thought-provoking work, one that reveals how what we eat tells us who we are.