Abstract
A selection of articles from the contemporary environmental bioethics produced some questions and debates on the biocentric ethics. Two axes of analysis are developed: the first one shows the relationship between the moral agent and patient with the universalization of moral maxims, including all living beings, rational and non-rational, in moral considerability . The living beings are inter-related and need one another, but only humans are capable of moral judgments and, therefore, can be considered as moral agents, although it should be considered as moral from the patient’s point of view. The second axis deals with the interest in maintaining life, which encompasses this reciprocal relationship, where killing another living being can become an operational issue of natural survival, whether right or wrong, and the natural and human values are inserted into these concerns. We conclude that the struggle to preserve the environment and respect for nature must go hand in hand with the possibility of the social emancipation of mankind. The construction of a new moral agent also involves construction of a new social life, which is where the benefit is - at the center of the philosophical thinking and attitudes of the moral agent.
Highlights
Two axes of analysis are developed: the first one shows the relationship between the moral agent and patient with the universalization of moral maxims, including all living beings, rational and non-rational, in moral considerability
The living beings are inter-related and need one another, but only humans are capable of moral judgments and, can be considered as moral agents, it should be considered as moral from the patient’s point of view
The second axis deals with the interest in maintaining life, which encompasses this reciprocal relationship, where killing another living being can become an operational issue of natural survival, whether right or wrong, and the natural and human values are inserted into these concerns
Summary
A perspectiva biocêntrica da natureza sugere quatro componentes conjugados para sua realização: 1. os seres humanos considerados como membros da comunidade viva da terra; 2. o ecossistema natural visto como uma complexa teia de elementos interligados, onde a função biológica de cada um depende da função biológica dos outros; 3. a concepção de cada ser vivo é igualmente um centro teleológico de vida, buscando seu bem próprio, por seu próprio caminho: conscientes ou não, cada um orienta-se para a preservação das suas atividades e bem-estar; e 4. a negação da superioridade humana em relação a outras espécies, por seu valor inerente. 74), da mesma forma, deveríamos construir um tipo particular de sistema de regras, para definir os deveres dos seres humanos com relação ao mundo natural, na perspectiva do paciente moral, “não creio que o referencial clássico do conceito que estrutura os direitos morais deve ser estendido par incluir seres vivos não humanos” Taylor também vai distinguir a teoria biocêntrica de todos os outros pontos de vista antropocêntricos, pois, de acordo com ele, as ações humanas que afetam o meio ambiente natural são observadas sob dois aspectos: “elas tem consequências que são favoráveis (ou não favoráveis) ao bem-estar dos humanos, ou elas são consistentes (ou inconsistentes) como sistema de normas que protegem e implicam direitos humanos” Entretanto, o valor inerente talvez não seja suficiente para resolver as principais contradições e conflitos de interesse, presentes nos julgamentos morais entre os seres vivos
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