Txhua xyoo thaum nruab hnub tsaus ntuj thiab cov ntoo mus liab qab, kev sib cav tshwm sim txog kev coj ncaj ncees ntawm kev yos hav zoov. Cov neeg yos hav zoov pom kev ua raws li kev soj ntsuam thiab tua mos lwj, ducks, moose, thiab lwm yam quarry raws li tib neeg, tsim nyog, thiab ntuj, thiab yog li kev coj ncaj ncees. Cov neeg thuam teb tias kev yos hav zoov yog kev ua phem thiab tsis muaj txiaj ntsig uas ib tus yuav tsum txaj muag ua.
Raws li ib tug nonhunter, kuv tsis muaj peev xwm hais dab tsi txog qhov nws xav tias zoo li tua lossis cuab tsiaj. Tab sis raws li cov tub ntxhais kawm ntawm kev xav thiab kev coj ncaj ncees, kuv xav tias kev xav tuaj yeem pab peb kom meej meej, ua kom zoo, thiab ntsuas cov lus sib cav ntawm ob tog. Thiab kev nkag siab zoo ntawm cov lus sib cav tuaj yeem pab peb tham nrog cov neeg uas peb tsis pom zoo.
Peb qhov laj thawj rau kev yos hav zoov
Ib lo lus nug tseem ceeb yog vim li cas tib neeg xaiv mus yos hav zoov. Environmental philosopher Gary Varner qhia peb hom kev yos hav zoov: kho mob, kev noj qab haus huv, thiab kev ua kis las. Txhua hom yog txawv los ntawm lub hom phiaj nws yog tsim los pab.
Therapeutic hunting involves intentionally killing wild animals in order to conserve another species or an entire ecosystem. In one example, Project Isabella, conservation groups hired marksmen to eradicate thousands of feral goats from several Galápagos islands between 1997 and 2006. The goats were overgrazing the islands, threatening the survival of endangered Galápagos tortoises and other species.
Kev yos hav zoov tua tsiaj yog txhob txwm tua tsiaj qus los muab zaub mov thiab khoom siv rau tib neeg. Cov lus pom zoo uas tso cai rau cov neeg Native American mus yos hav zoov whales yog qhov ncaj ncees, ib feem, los ntawm kev noj qab haus huv muaj txiaj ntsig rau cov neeg uas tua lawv.
Piv txwv li, kev ua si nawvyos hav zoovhais txog txhob txwm tua tsiaj qus kom lom zem lossis ua kom tiav. Cov neeg yos hav zoov uas mus tom qab mos lwj vim lawv pom qhov kev zoo siab, lossis vim lawv xav kom cov antlers nce rau ntawm phab ntsa, yog cov neeg yos hav zoov ncaws pob.
Cov pawg no tsis yog kev sib koom ua ke. Ib tug neeg yos hav zoov uas stalks mos lwj vim nws nyiam qhov kev paub thiab xav kom cov mos lwj zoo nkauj tuaj yeem xav noj nqaij, ua cov ris los ntawm qhov nkaum, thiab pab tswj cov mos lwj hauv zos. Qhov kev sib txawv tseem ceeb vim qhov kev tawm tsam rau kev yos hav zoov tuaj yeem hloov pauv raws li hom kev yos hav zoov.
Dab tsi thab neeg txog kev yos hav zoov: Kev puas tsuaj, tsim nyog, thiab tus cwj pwm
Critics often argue that hunting is immoral because it requires intentionally inflicting harm on innocent creatures. Even people who are not comfortable extending legal rights to beasts should acknowledge that many animals are sentient—that is, they have the capacity to suffer. If it is wrong to inflict unwanted pain and death on a sentient being, then it is wrong to hunt. I call this position "the objection from harm."
If sound, the objection from harm would require advocates to oppose all three types of hunting, unless it can be shown that greater harm will befall the animal in question if it is not hunted—for example, if it will be doomed to slow winter starvation. Whether a hunter's goal is a healthy ecosystem, a nutritious dinner, or a personally fulfilling experience, the hunted animal experiences the same harm.
But if inflicting unwanted harm is necessarily wrong, then the source of the harm is irrelevant. Logically, anyone who commits to this position should also oppose predation among animals. When a lion kills a gazelle, it causes as much unwanted harm to the gazelle as any hunter would—far more, in fact.
Tsawg tus neeg txaus siab mus deb no. Hloov chaw, ntau tus neeg thuam hais txog qhov kuv hu ua "kev tawm tsam los ntawm kev tsim txom tsis tsim nyog": nws yog qhov phem thaum tus neeg yos hav zoov tua tsov ntxhuav, tab sis tsis yog thaum tsov ntxhuav mauls gazelle, vim tus tsov ntxhuav yuav tsum tua kom ciaj sia.
Niaj hnub no, nws yog ib qho nyuaj rau kev sib cav hais tias tib neeg kev yos hav zoov yog nruj me ntsis raws li kev yos hav zoov yog tsim nyog rau cov tsiaj. Qhov kev tsis pom zoo los ntawm qhov tsim nyog raug mob tuav tau tias kev yos hav zoov yog kev tso cai ncaj ncees nkaus xwb yog tias tsim nyog rau tus neeg yos hav zoov txoj sia nyob. "Tsim nyog" tuaj yeem hais txog kev noj zaub mov zoo lossis kev xav tau ntawm ecological, uas yuav muab kev coj ncaj ncees rau kev noj qab haus huv thiab kev yos hav zoov kho mob. Tab sis kev ua si yos hav zoov, yuav luag los ntawm kev txhais, tsis tuaj yeem tiv thaiv li no.
Kev ua si yos hav zoov kuj tseem muaj kev cuam tshuam rau lwm qhov kev thuam uas kuv hu ua "kev tawm tsam los ntawm tus cwj pwm." Qhov kev sib cav no tuav tau tias ib qho kev ua txhaum cai tsis yog vim kev tsim txom nws tsim, tab sis vim yog qhov nws qhia txog tus neeg ua yeeb yam. Ntau tus neeg soj ntsuam pom qhov kev zoo siab los ntawm kev yos hav zoov los ua kev coj ncaj ncees.
In 2015, American dentist Walter Palmer found this out after his African trophy hunt resulted in the death of Cecil the lion. Killing Cecil did no significant ecological damage, and even without human intervention, only one in eight male lions survives to adulthood. It would seem that disgust with Palmer was at least as much a reaction to the person he was perceived to be—someone who pays money to kill majestic creatures—as to the harm he had done.
Cov neeg yos hav zoov uas kuv paub tsis tso ntau cov khoom hauv "kev tawm tsam los ntawm tus cwj pwm." Ua ntej, lawv taw qhia tias ib tug tuaj yeem tua tsis tau tua thiab tua tsis tau tua. Tseeb tiag, qee tus neeg yos hav zoov tsis muaj hmoo mus rau lub caij tom qab lub caij tsis noj tsiaj. Qhov thib ob, lawv qhia kuv tias thaum muaj kev tua neeg, lawv xav tias muaj kev sib koom siab nrog thiab hwm lub ntiaj teb, tsis txaus siab. Txawm li cas los xij, ntawm qee qib tus neeg yos hav zoov ntaus pob ncaws pob nyiam qhov kev paub dhau los, thiab qhov no yog lub plawv ntawm qhov kev tawm tsam.
Yos hav zoov puas yog ntuj?
Hauv kev sib tham txog kev coj ncaj ncees ntawm kev yos hav zoov, ib tus neeg inevitably lees tias kev yos hav zoov yog ib qho kev ua haujlwm ntuj txij li tag nrho cov tib neeg preindustrial tib neeg koom nrog rau qee yam, thiab yog li kev yos hav zoov tsis tuaj yeem ua tsis ncaj ncees. Tab sis lub tswv yim ntawm naturalness tsis muaj txiaj ntsig thiab qhov kawg tsis cuam tshuam.
A very old moral idea, dating back to the Stoics of ancient Greece, urges us to strive to live in accordance with nature and do that which is natural. Belief in a connection between goodness and naturalness persists today in our use of the word "natural" to market products and lifestyles—often in highly misleading ways. Things that are natural are supposed to be good for us, but also morally good.
Teem ib qho kev sib tw ntawm kev txhais "nature" thiab "natural," nws yog qhov txaus ntshai rau kev xav tias ib yam khoom tsim txiaj lossis kev coj ncaj ncees tso cai vim nws yog ntuj. HIV, av qeeg, kab mob Alzheimer, thiab kev nyuaj siab tom qab yug me nyuam yog txhua yam. Thiab, raws li Cov Dos tau sau tseg, kev coj cwj pwm suav nrog kev tsim txom, kev tua menyuam mos, thiab txoj cai ntawm tej zaum - ua - txoj cai yog txhua yam tam sim no hauv ntiaj teb ntuj.
Kev sib tham nyuaj
Muaj ntau lwm cov lus nug txog kev ncaj ncees cuam tshuam nrog kev yos hav zoov. Puas yog cov neeg yos hav zoov sivcov mos txwv, xub, los yog snares? Puas yog khaws cia ib txoj kev coj noj coj ua kom pom tseeb txog kev yos hav zoov? Thiab nws puas tuaj yeem tawm tsam kev yos hav zoov thaum tseem noj ua liaj ua teb - tsa cov nqaij?
Raws li qhov pib, txawm li cas los xij, yog tias koj pom koj tus kheej muaj ib qho ntawm cov kev sib cav no, ua ntej txheeb xyuas seb hom kev yos hav zoov twg koj tab tom tham. Yog tias koj tus interlocutor khoom mus yos hav zoov, sim nrhiav lub hauv paus rau lawv qhov kev tawm tsam. Thiab kuv ntseeg tias koj yuav tsum khaws qhov xwm txheej tawm ntawm nws.
Finally, try to argue with someone who takes a fundamentally different view. Confirmation bias—the unintentional act of confirming the beliefs we already have—is hard to overcome. The only antidote I know of is rational discourse with people whose confirmation bias runs contrary to my own.The Conversation
Joshua Duclos yog PhD tus neeg sib tw hauv Boston University College of Arts Sciences lub tswv yim department.
