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Being a man has always been dangerous. There are about 105 males born for every 100 females, but this ratio drops to near balance at the age of maturity, and among 70-year-old there are twice as many women as men. But the great universal of male mortality is being changed. Now, boy babies survive almost as well as girls do. This means that, for the first time, there will be an excess of boys in those crucial years when they are searching for a mate. More important, another chance for natural selection has been removed. Fifty years ago, the chance of a baby (particularly a boy baby) surviving depended on its weight. A kilogram too light or too heavy meant almost certain death. Today it makes almost no difference. Since much of the variation is due to genes, one more agent of evolution has gone.   There is another way to commit evolutionary suicide: stay alive, but have fewer children. Few people are as fertile as in the past. Except in some religious communities, very few women have 15 children. Nowadays the number of births, like the age of death, has become average. Most of us have roughly the same number of offspring. Again, differences between people and the opportunity for natural selection to take advantage of it have diminished. India shows what is happening. The country offers wealth for a few in the great cities and poverty for the remaining tribal peoples. The grand mediocrity of today--everyone being the same in survival and number of offspring--means that natural selection has lost 80% of its power in upper-middle-class India compared to the tribes.   For us, this means that evolution is over; the biological Utopia has arrived. Strangely, it has involved little physical change. No other species fills so many places in nature. But in the past 100,000 years--even the past 100 years--our lives have been transformed but our bodies have not. We did not evolve, because machines and society did it for us. Darwin had a phrase to describe those ignorant of evolution: they" look at an organic being as a savage looks at a ship, as at something wholly beyond his comprehension. "No doubt we will remember a 20th century way of life beyond comprehension for its ugliness. But however amazed our descendants may be at how far from Utopia we were, they will look just like us. What does the example of India illustrate

A.Wealthy people tend to have fewer children than poor people.
B.Natural selection hardly works among the rich and the poor.
C.The middle class population is 80% smaller than that of the tribes.
D.India is one of the countries with a very high birth rate.
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Do animals have rights This is how the question is usually put. It sounds like a useful, ground- clearing way to start. 71. Actually, it isn’’t, because it assumes that there is an agreed account of human fights, which is something the world does not have.On one view of rights, to be sure, it necessarily follows that animals have none. 72. Some philosophers argue that rights exist only within a social contract, as part of an exchange of duties and entitlements. Therefore, animals cannot have rights. The idea of punishing a tiger that kills somebody is absurd ,for exactly the same reason, so is the idea that tigers have rights. However, this is only one account ,and by no means an uncontested one. It denies rights not only to animals but also to some people―for instance, to infants, the mentally incapable and future generations. In addition, it is unclear what force a contract can have for people who never consented to it: how do you reply to somebody who says I don’’t like this contract The point is this: without agreement on the rights of people, arguing about the rights of animals is fruitless. 73. It leads the discussion to extremes at the outset: it invites you to think that animals should be treated either with the consideration humans extend to other humans, or with no consideration at all. This is a false choice. Better to start with another, more fundamental, question: is the way we treat animals a moral issue at allMany deny it. 74. Arguing from the view that humans are different from animals in every relevant respect, extremists of this kind think that animals lie outside the area of moral choice. Any regard for the suffering of animals is seen at a mistake―a sentimental displacement of feeling that should properly be directed to other humans.This view, which holds that torturing a monkey is morally equivalent to chopping wood, may seem bravely logical . In fact it is simply shallow: the confused centre is right to reject it. The most elementary form of moral reasoning―the ethical equivalent of learning to crawl―is to weigh other’’s interests against one’’s own. This in turn requires sympathy and imagination: without which there is no capacity for moral thought. To see an animal in pain is enough, for most, to engage sympathy. 75. When that happens, it is not a mistake: it is mankind’’s instinct for moral reasoning in action, an instinct that should be encouraged rather than laughed at.