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While a Westerner and an Easterner may both speak of life as sacred, only the Easterner is likely to have in mind all life. The Indian traditions of Jainism, Hinduism, and Buddhism all accept, in some form, the doctrine of ahimsa, which advocates non-injury to all living things and reverence for all life; these traditions also share a belief in reincarnation. Jains and Buddhists emphasize the interconnectedness of living things, recommend vegetarianism, and oppose traditional practices of animal sacrifice. Hinduism, which really comprises several distinct religions, had changed consistently in recent centuries due partly to the influence of Buddhists and Jains. Ahimsa has become more central in Hinduism while animal sacrifice had become less common. Many Hindus today believe that harming life will result in later suffering for the agent, grounding a strong animal-protection ethic in self-interest. Meanwhile, in the Far East, the ancient but still living tradition of Confucianism stresses a unity of all things in nature and perceives only differences in degree between human and animal capacities. Accordingly, followers of Confucius, despite granting humans significant priority, cultivate feelings of oneness with all life and sympathy for all beings who suffer.
On the American continents, the native peoples(who probably originated from Asia, crossing from present-day Russia to Alaska) tend to see nature as animated by spirit----in dramatic contrast to Descartes’s mechanistic conception of nature. In keeping with their spiritual view of animal life, Native Americans generally accept some principle of respect for animals, while permitting the (respectful) killing and consumption of them.
In sum, the Western tradition had largely upheld the view that human beings have exclusive, or at least radically superior, moral status on the premiss that only humans are autonomous, rational, self-aware, or capable of understanding justice. Animals are generally seen as existing for
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