Предмет: Қазақ тiлi, автор: 12345k54321K

помоните пожалуйста очень срочно 3 задание​

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Автор ответа: kumarovagulia066
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1. в . бұйымдар жүзік шашбау

2.а . ұлттық өнер

12345k54321K: нет 3 пожалуйста
kumarovagulia066: 3 с ұлттық бүйымдарды суреттейді
12345k54321K: спасибо
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Предмет: Английский язык, автор: tima2020
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Marius, an 18-month-old giraffe, was killed at Copenhagen zoo on Sunday
as part of a programme to prevent inbreeding.

Our attitude towards non-human animals has changed
greatly over the past century and a half. Even if not everyone believed the
biblical account of the Creation to be strictly true, it was still a true myth,
showing that other animals were brought into the world to be useful to man, and
subject to man's dominion.

This was never a justification for cruelty, the
deliberate causing of pain to animals. But it was a justification for killing
animals for food, using their skins for clothing, hunting them for fun or
keeping them as domestic pets. No such treatment could be meted out to fellow
human beings.

It was Darwin who closed the gap between humans
and the rest of nature. And now that we know exactly how much of our DNA we share, not only with the great apes, but also with
other animals less like us in their appearance and behaviour, it is
impossible to continue to treat human beings as a race apart. But it is
important not to exaggerate this coming together. It remains true that we are
the only animals who can stretch our imaginations to embrace the whole world.

Only a human being could set up a zoo, and only
human beings could pursue a pan-European policy of conserving a species of
animal by ensuring a variety of genes and not allowing it to be endangered by
inbreeding. This was the motive for the euthanasia of Marius the giraffe, whose killing at Copenhagen zoo has caused
outrage.

Yet it was in accordance with the agreed policy of
many responsible zoos. So why the fuss? Well, the answer is pretty clear. We
love giraffes. They are among the most improbable but beautiful creatures, with
their impossible necks and long eyelashes, as well as their spotted fur coats.
It is doubtful whether such an outcry would have been raised if Marius had been
a wild boar, or even a giant cobra.

We do not regard all animals as equal. Even those
who oppose the use of animals in research are more hostile to the use of
primates than of mice. Mice in laboratories are unlikely to be given names, and
the naming of Marius is significant. We name our children and our pets and we
love them both.

Some have argued that Marius had a right to life.
But to appeal to animal rights seems to demonstrate yet again the hierarchy
that we set up in the animal kingdom. Few, except perhaps some Buddhists,
hesitate to put down slug pellets among their cabbages. When we talk about
animal welfare, we are seldom thinking about wasps and bluebottles, let alone
bacteria.

There is a further question for philosophers.
Suppose we can accept the zoos' agreement to breed only from animals with rarer
sets of genes, in order to conserve the species, giraffe: why do we want to do
this? I have already given one answer: we love giraffes. And we want that to be
as long as possible – not, I think, or not only, so that our children's
children can have the pleasure of seeing giraffes, but out of a kind of
humility. Who are we, now one animal among the rest, to allow a species to
disappear when it is within the power of our technology to preserve it?

For myself, I was shocked not so much by the fact
that Marius was killed as by the manner of his death. I understand why he had
to be shot rather than poisoned. But why did he have to be dissected in front
of a crowd, including children, used as a kind of teaching aid? I don't think I
find this ghoulish on account of Marius's high rank in the animal hierarchy. I
should have felt the same if he had been a cow. I think it is simply
squeamishness, and this may not be a very lofty substitute for philosophy.
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