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Example research essay topic: Radical Feminism Animal Rights And Experimentation - 2,598 words

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Radical Feminism, Animal Rights and Experimentation 1. Certainly is it is a fact that both male and female gender roles are largely defined by norms within our societies. The disparity then lies on the fact that both gender roles are defined by the males, and women may either chose to endorse or contest these norms. Feminism as a whole has historically both attempted to equate the societal value of women to that of men and empower women to self-authorize this very equality.

The unarguable fact that women with in this society are oppressed dude to there sex is not at issue. What is of concern however, are both what norms contribute to this devaluing as well as how women themselves endorse these norms in turn proliferating the ideals of this patriarchic society. As a result one must question whether the decisions made by women within this society are rational and autonomous in their nature since arguably much of the oppression women suffer is the result of their adherence to these same male designed norms. Women with in this society endorse norms that palace them in various traditional roles, like that of a housewife or a mother. However one of the most unconventional of all female roles is that of a sex object. Prostitution as one of the oldest professions has for centuries been the job of women and arguably contributed to the dissemination of the norms that support the notion that women equate sex.

Feminist movements throughout history have focused much of their attention and force on the attempt to dismantle this sexual role, they have constantly failed to overturn the notion that women and especially beautiful women are sexual objects and are to be used by men for their own sexual gratification. In recent history however a more negative and public form of this norm has become possible through both a sexual revolution and the invention of a film camera. Pornography has then arguably placed a form of prostitution on the main stream, and has made it not only acceptable to view sexual acts but has made its actors and executors part of the American dream, to be rich and famous. Andrea Dworkin and Catherine McKinnon tried to break down the porn industry by passing a Modern Anti-Porn Law. This law was to establish a civil law so if someone is injured they could sue the porn director.

This law was never passed. Porn is an industry where women are placed in subordinate places often and are treated badly. Dworkin thinks of porn as violence and not speech, therefore is totally against the whole industry. There are always two sides to every story and this is definitely one.

Women of this country should be allowed to make their own decisions and our 1 st Amendment right lets women do that. Whether a woman can choose to autonomously engage in pornographic material is a question that is up against many particulars and variables. In this specific case one could argue that each womans decision is a function of different values, morals and desires. Unarguably their do exist universal factors that are part of this decision to be a porn star. A womans desire to feel wanted; attractive and desirable to males is one of the major reasons why any woman would consider engaging in this sort of activity. However one must take into account that this need for acceptance and desire will most of the time is a subconscious want which the woman either does not know or refuse to accept she is taking into account.

In direct correlation to whether a woman would autonomously chose to be a part of an oppressive business is whether that same woman could knowingly do so taking into account that her participation not only reinforces patriarchic traditions but also promotes the sex gender system mentioned in the article American Women. It would be a plausible assumption to state that any woman with in this society would not want to reinforce these movements, which repress women and devalue their status with in our society. It is important to then also consider whether that particular woman recognizes the harm she is doing to her gender. If a woman decides to engage in pornography because of her urge, whether acknowledge or not to conform to the rules of our society then as discussed above she does so with out the presence of autonomy.

However if she does for financial gain and has rationally decided, look this job will provide me with the kind of salary almost no other job could and this in turn will help to support me and my family, then her decision can be thought of as both autonomous and rational. Absent of significant societal pressure and present of self-exploration and self-justification her decisions to engage in pornography are arguably according to the rules of rationality presented in Andersons article satisfied. She has chosen a career that will further her wants (separate from the norms of society) she can be able to say, I want to be a porn star because it offers me economic opportunity and a job that I like doing. Just as in the case of a thin woman or for that matter a heavy woman who wants to loose weight we as a society are suspicious of her motives. However just because her desires to be skinny or participate in porn are conformist to societal norms of weigh and sex role one can not absolutely say that a coincidence exists between what those women want and what society says they should want. It is very difficult to believe such a coincidence could exist but one cannot absolutely say it could not.

It is very unlikely that the majority of women, which engage in pornography, do so for autonomous reasons. It is also very unlikely that they arrive at the decision to engage in this activity by a sequence of rational thought and exploration of ideas. But it is not impossible that either of these could be true for a particular woman, as a result one can not say all women are irrational non-autonomous women if they involved in the business of sex. Ultimately plausible suspicion can be expected when a woman chooses to do something that goes along with societal norms of the female gender, however not all women conform due to social pressure, some women do so for personal satisfaction and gain. It is important to remember that pornography as states in Edward Johnsons article is a form of expression and like every other form of expression should be allowed an outlet and a voice, even if some members of this society deem this voice to damage ideals and reinforce negative norms that is what freedom of speech is about being able to give everyone a voice even if their voice offensive to some. 2. A moral community is a community that possesses some attributes that are considered to be moral and ethical within a certain society.

An example of a moral community would be the one that rejects pornography and is more excited by other forms of entertainment for example movie theatre or sports. The meaning of community is a tricky one. It is used in many different contexts and is a concept that means very different things to different people. A useful starting point is in the book Keywords by Raymond Williams. His research on the word community indicates that it has been part of English language since the 14 th century, originally used to refer to the common people as opposed to those of rank, or to state or organized society. By the 16 th century it was used to refer to the quality of having something in common and to a sense of common identity and characteristics.

In time Community also came to refer to a particular quality of relationship, as well as a distinction between community and civil society on one hand and the state on the other. In 1995 researcher Hillary found 94 sociological definitions and the only common thread was that they all dealt with people. The classic form of community which many think of when they here the word is the traditional working class communities found throughout industrial Britain during the earlier part of the 20 th century. These were tightly knit settlements of workers and their families who grew up around the mines, factories, ports and other workplaces. However with an increasingly efficient transport network many British industries came under threat from cheaper and better quality products from abroad, and within those industries that Britain still held, the workers were replaced with machines. This loss of industry had a crippling effect on local areas, many of which had grown up around the industry.

Research into such areas revealed that such communities are very conservative. There are many different types of community and the word is very ambiguous, but it is possible to distinguish between several types according to their contrasting features and characteristics, such as density of their social networks, the degree of their openness and their duration. Sociologically it is usually taken to mean people who live in a common geographical area or it can be defined in terms of common interest. It implies some kind of association, perhaps even sharing, and participation in common relationships. It is in these shared characteristics which bind people together where we start to understand the term and its implications, although even within sociology community takes many different forms.

Even as a source of class based and anti establishment strength community can be seen as subordinating the individual for the sake of communal solidarity. So secondly community can be seen as a vehicle for the reproduction and perpetuation of traditional gendered social roles, -the nuclear family and the subsidiary role of women in a male dominated society. Good or bad, the idea of community is about the interaction between people, and it is important because it affects the way people think about themselves and produces their personal identity. Community is still a relevant notion in the 21 st century although it is important to look past geographical boundaries and locality and instead see community in the broader sense of social networks.

While it is clear that community is an integral part of human nature, its future and what shape it will take is yet to be seen. On behalf of animal rights it is necessary to mention that animal experimentation is not so well supported by members of mentioned moral community because morality stands beyond practices with Earths inhabitants. In question 3 we will highlight this statement in more detail. 3. Using animals to advance scientific knowledge, understand disease, develop new medicines, or test the safety of chemicals is highly controversial. At one extreme people think that there are no moral problems; while at the other, some people justify violence to protect animals.

Most animals are used to help develop and test drugs for treating human diseases, although about 17, 000 animals are used each year in the safety testing of food additives and household cleaning products. The number involved in these tests is falling rapidly. However, in addition to these uses, the Ministry of Defense uses animals in weapons testing, but publishes little information about numbers or species involved. While some of the traditional ways that animals have been used in experiments are on the decline, new areas are opening up. Experiments that involve genetic engineering are using increasing numbers of animals.

In some of these, human genes are introduced into an animal. These transgenic animals may then develop diseases that are very similar to those of humans. By studying the way that the disease affects these transgenic animals, scientists can discover how human diseases are caused. They are then in a better position to develop new treatments for human sufferers of the condition. Pharmaceutical companies and research laboratories are also using transgenic animals to produce drugs. Researchers have also cloned animals, the most famous being Dolly the sheep.

Clones are exact copies of the parent animal in a method that is the genetic equivalent of photocopying. Combining transgenic technology and cloning may enable scientists to produce hundreds of identical animals that can make human proteins to treat human disease. Experiments and the law In the UK animal experiments are regulated by an Act of Parliament (1986). This act controls 'any experiment or other scientific procedure applied to a protected animal which may have the effect of causing pain, suffering, distress or lasting harm. Protected animals are mammals, birds, reptiles, fish and amphibians. All experiments must be performed in a laboratory that has received a Certificate from the Home Office indicating that it meets required standards.

On top of this, any individual involved in the experiments must have a Personal License. This license should only be given to people who are competent to perform each stage of the experiment. For example, they may need to be able to give anesthetic in a way that makes the animal free from pain. Finally, the proposed experiments have to be approved and need to be conducted under the authority of a Project License. An independent committee assesses each application and decides if the potential benefit outweighs any suffering.

It also investigates whether the experiment could be done without using animals. As part of its assessment, the committee grades the degree of animal suffering that will take place. This proves our statement concerning the support of animal rights by moral communities. Scientists are very keen to protect what they see as their right to carry out experiments on animals that have no direct or immediate relevance to human health. This may seem entirely unjustified to us if we think that animal experimentation can only be justified to find better ways to treat human beings. The scientists point to examples like the biologists studying how some cells in the eye of the fruit fly form as the fly develops.

It turns out that the gene that controls the development of these fruit fly cells is also involved in human cancer. Such research has led to the development of a new class of anti-cancer drugs, in a way no one could have predicted at the start. What about genetically altered animals? Man has been genetically manipulating other species for thousands of years.

Modern sheep and cattle are the result of centuries of selective breeding. Generations of farmers have been aiming to produce animals with suitable wool or with the ability to produce large volumes of milk. Equally, traditional breeding has generated violent and aggressive breeds of dog such as the pit bull terrier and wolf hybrids. Transgenic and cloned animals are different because their characteristics have been engineered in a much more precise way than was possible with selective breeding. Arguably there is no moral difference between manipulating animals by breeding or by modern genetics, which is simply a more efficient way of achieving the same ends. Bibliography: The Animals (Scientific Procedures) Act 1986.

Singer, Peter. Animal Liberation. Pamlico. 1975. Garner R. Feminism, Morality and Pornography. Manchester University Press, 1993.

Gold M. Radical Feminist Movements. Jon Carpenter Press, Oxford, 1995. Wayne K. D. Davies, David T.

Herbert (1993) Communities within Cities, Belhaven press Graham Crow. Graham Allan. Communities and caring-The mixed economy of welfare, Macmillan press, 1994. Michael Keith, Steve Pile. Place and the politics of identity, Rutledge Andy Furlong, 1993. Fred Carmel.

Young people and social change, Open University Press National Strategy for Neighborhood Renewal: a framework for consultation (March 2000) New Labor, 2000.


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Research essay sample on Radical Feminism Animal Rights And Experimentation

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