人把同情、善心给予非人存在物是人性之必须，并非出于非人存在物的内在价值或人的功利。
To offer sympathy and kindness to inhuman entities is necessitated by the human nature rather than the intrinsic value of inhuman entities or human utilitarianism.
价值是属人的范畴，“自然价值论”和”泛主体价值论”均未能确证非人存在物的内在价值。
Values is a concept of humanity, whereas neither "the theory of natural values"nor "the theory of pan-subjective values" can reveal the inner-values of non-human beings.
本文从法律主体的概念出发，在法律实证操作的层面分析非人存在物无法成为法律主体的原因。
This article sets out from the concept of the law corpus, and analyzes the reasons that non-human existence can't become the law corpus in the level of law substantial evidence operation.
他们从不同的环境资源为出发点，在反思人在人与自然关系中的地位同时，也评估了非人的自然存在物的价值。
Starting from different environmental resources, when reviewing the position of man in the relation of man and nature, they have also evaluated the value of nonhuman natural existent things.
但是，只有道德的特殊的和直接的起源、目的以及标准，才可能是为了增进动植物等非人类存在物的利益；
But only the moral special and the direct origin, the goal as well as the standard, is possibly for promote the zoology and botany that is the non-humanity existence benefit.
非人类中心主义则反其道而行之，努力要证明自然存在物是道德主体，拥有道德地位，人类对自然存在物负有直接的道德义务。
Anthropocentrism believes that natural objects own no moral position and no moral subject, consequently mankind carries no direct moral obligations to nature.
非人类中心主义则反其道而行之，努力要证明自然存在物是道德主体，拥有道德地位，人类对自然存在物负有直接的道德义务。
Anthropocentrism believes that natural objects own no moral position and no moral subject, consequently mankind carries no direct moral obligations to nature.
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