To be, or not to be; that is the question;
Whether ‘tis nobler in the mind to suffer
The slings and arrows of outrageous fortune,
Or to take arms against a sea of troubles,
And by opposing end them. To die: to sleep:
Nor more; and by a sleep to say we end
The heart-ache and the thousand natural shocks
That flesh is heir to; ‘tis a
Regan’s position in The Case for Animal Rights has the same limitation as Singer’s utilitarianism. This is evident in Regan’s lifeboat example. “Imagine 0ve survivors are on a lifeboat. Because of limits of size, the boat can only support four. All weigh approximately the same and would take up approximately the same amount of space. Four of the 0ve are normal adult human beings. The 0fth is a dog. One must be thrown overboard or all will perish. Who should it be?” Regan’s answer is that “no reasonable person would suppose that the dog has a ‘right to life’ that is equal to the humans’.”26 The dog should unquestionably be thrown overboard, because “the harm that death is, is a function of the opportunities for satisfaction that it forecloses, and no reasonable person would deny that the death of any of the four humans would be a greater prima facie loss, and thus a greater prima facie harm, than would be true in the case of the dog.”27 Moreover, “numbers make no diference in this case. A million dogs ought to be cast overboard if that is necessary to save the four normal humans.”28
Sayfa 11 - CONTEMPORARY DEBATES ON THE STATUS OF ANIMALS, Current Philosophical Discussions of the Moral Status of AnimalsKitabı okudu
To be or not to be, that is the question:
Whether 'tis nobler in the mind to suffer
The slings and arrows of outrageous fortune,
Or to take arms against a sea of troubles
And by opposing end them. To die - to sleep,
No more; and by a sleep to say we end
The heart-acke and the thousand natural shocks
That flesh is heir to: 'tis a
I watched her die in a flood of blood, with no loving husband holding her hand and mourning at her side. That is what it is to be a wife—loneliness and death. Camille, we must never get married!
eng
"Hallowed are the Ori"
"The Book of Origins. Blessed are the Ori." What is written on the cover of the Book of Origin.
"Truth is the beginning of the Path."
"Blessed are those that deliver us from evil."
"Hallowed are those who walk in unison."
"Sanctus Ori." Translation:
Under atheism, justice is an unachievable goal—a mirage in the desert of
life. Since there is no afterlife, any expectation of people being held to
account is futile. Consider Nazi Germany in the 1940s. An innocent Jewish
lady who just saw her husband and children murdered in front of her has no hope for justice when she is waiting for her turn to be cast into the gas
chamber. Although the Nazis were eventually defeated, this justice occurred after her death. Under atheism she is now nothing, just another rearrangement of matter, and you cannot give reprieve to something that is lifeless. Islam, however, gives everyone hope for pure Divine justice. No one will be treated unfairly and everyone shall be taken to account:
“On that Day, people will come forward in separate groups to be shown their deeds: whoever has done an atom’s weight of good will see it, but whoever has done an atom’s weight of evil will see that.”
“God created the heavens and the Earth for a true purpose: to reward each soul according to its deeds. They will not be wronged.”
Sayfa 32
Darkness, Lord Byron
I had a dream, which was not all a dream.
The bright sun was extinguish’d, and the stars
Did wander darkling in the eternal space,
Rayless, and pathless, and the icy earth
Swung blind and blackening in the moonless air;
Morn came and went–and came, and brought no day,
And men forgot their passions in the dread
Of this their desolation; and
Göbekli Tepe
German archaeologist Klaus Schmidt proposed that it was the center of a death cult, with the departed laid to rest among the gods and afterlife spirits and the animals carved on the pillars to protect them. “First came the temple,” Schmidt concluded, “then came the city.” Scientists had previously assumed the march of human progress was based on procuring food: we evolved from hunter-gatherers into farmers, domesticating plants and animals along the way and then building towns and cities around our collective farms. The discovery of Göbekli Tepe cast doubt on this assumption, suggesting that the problem of death motivated architectural advances that had nothing to do with practical concerns. These religious monuments predated agriculture and may have even helped stimulate its development.
