ISSN-L: 0798-1015 • eISSN: 2739-0071 (En línea) - Revista Espacios – Vol. 43, Nº 06, Año 2022
POHLMANN, Filipe. «Disagreements in cloning for business purposes»
could be raised, from an anthropocentric perspective, why would it be important to have this diversity? For what
is it useful? How new business models could be created from cloning?
4.2. Pathocentrism
The position of pathocentrism criticizes the position of anthropocentrism, because it only takes the ability for
reasoning into account, for an individual to have a moral status. Pathocentrism views the group as moral
regarded beings, it considers not only the capacity of reasoning, but all individuals that can feel pain and are able
to suffer, therefore not only human beings are considered as moral beings, but all individuals that can feel pain.
“Pain is pain, no matter what the species of the being who feels it“ (apud. Camenzind, 2010, pp. 23) or as Jeremy
Bentham (1748-1832) quotes: “The question is not, Can they reason? Nor, Can they talk? But, Can they suffer?”
(apud. Brenner, 2008 pp. 125) For Bentham and Singer, both utilitarian, moral action refers to the aim of utility
maximization.
The benefit in the classic utilitarismus of Bentham is described as lust, in Singer’s “preference utilitarianism”, as
the satisfaction of needs. The best action is the one, which brings the most satisfaction to interests. To be able
to experience lust or to have interests, sentience is required, whereby animals are included (Wolf & Tuider,
2014). Indicators for pain and suffering exist in animals, such as the behavior of shivering, howling and moaning,
tension, etc. and concerning physiology widened pupils, increased blood pressure, and a faster pulse frequency
can also be seen as pain and suffering indicators.
Besides illnesses and injuries, also a lack of nutrition, lack of water, lack of movement, isolation or a too great
social density can be a reason for suffering (Camenzind, 2010). The question remains, how far this position goes.
It is obvious that it includes animals, but it does not determine if all animals are considered or only selected
examples, and if plants are part of it as well (Brenner, 2008).
About the application of cloning of animals, two main issues need to be considered: Do the animal feel pain or
suffer through cloning? And are any of their interests constrained? Referring to the first question, if the process
of cloning will generate suffering it is ethically illegitimate. In theory, cloning does not necessarily generate pain,
but in the actual practice, this is unfortunately often reality. It can generate stress and pain in the donated
animals, the surrogate mothers, or the clones themselves. It can lead to excess fetal size, abnormal placental
development, enlarged internal organs, sudden death, reluctance to suckle and difficulty in breathing and
standing, defective immune system, and infectious diseases. It can be concluded that, according to the current
practice, cloning can cause suffering, which argues against the application of cloning. In the cases where it
doesn’t cause pain, this position does not criticize cloning and focuses more on the way, how animals are being
kept (e.g. in captivity, close monitored) (Camenzind, 2010). In the second question, this paper focuses on the
culture of animals. Cultures can be described as: those group-typical behavior patterns shared by members of a
community that relies on socially learned and transmitted information (Laland & Hoppitt, 2003). In the behavior
and adaptation of animals, it is not only the individual animal experience that is important but also learning from
others, and cultural conformity to the group. Hereby the way of behavior is not only developed evolutionary but
also through learning (Van de Waal et al., 2013) as researchers have found that cultural transmission takes place
in animals, including fish, insects, meerkats, birds, monkeys, and apes (Balter, 2013).
It can be distinguished between two different ways of cultural learning: Imitation and teaching. An example of
teaching would be the killer-whale-mothers, that show their calves how to hunt seals through the controlled
technique of running (Kendal, 2008). At the 11th meeting of the UN Conference on the Protection of Migrating
Wild Animals (CMS), the culture of whales and dolphins was classified as a protected area in a resolution. "The
conference recognizes that some social mammals, such as several species of cetacea, apes, and elephants, have
signs of non-human culture," the document says. When animal populations die out, not only individuals but also