Animal Ethics

Why vegetarians should be prepared to bend their own rules

Alberto Giubilini
Republished from Aeon Magazine

It’s a common enough scenario. A vegetarian has been invited to a friend’s place for dinner. The host forgets that the guest is a vegetarian, and places a pork chop in front of her. What is she to do? Probably her initial feelings will be disgust and repulsion. Vegetarians often develop these sorts of attitudes towards meat-based food, making it easier for them to be absolutists about shunning meat.

Suppose, though, that the vegetarian overcomes her feelings of distaste, and decides to eat the chop, perhaps out of politeness to her host. Has she done something morally reprehensible? Chances are that what she has been served won’t be the kind of humanely raised meat that some (but not all) ethical vegetarians find permissible to consume. More likely, it would be the product of cruel, intensive factory farming. Eating the meat under these circumstances couldn’t then be an act of what the philosopher Jeff McMahan calls ‘benign carnivorism’. Would the vegetarian guest have done something wrong by breaking her own moral code?

Most vegetarians are concerned about animal suffering caused by meat consumption, or about the impact of factory farming on the environment. For simplicity’s sake, I will consider only the case of animal suffering, but the same argument could be applied to the other bad consequences of today’s practices of factory farming, including, for example, greenhouse gas emissions, inefficient use of land, and use of pesticides, fertiliser, fuel, feed and water, as well as the use of antibiotics causing antibiotic resistance in livestock’s bacteria which is then passed on to humans.

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Animal Welfare, Reducing Meat Consumption and the Instrumental Use of Moral Reasons

Author: Rebecca Brown

In this post, I consider how moral reasons may be used instrumentally – that is, to bring about some desired end. I take as an example the public debate around reducing meat consumption. I suggest that although animal welfare is recognised as important in a number of contexts, it is rarely used as a reason to develop policy to promote plant-based diets. I question whether the (possible) instrumental ineffectiveness of animal welfare-based arguments to reduce meat consumption is a legitimate reason for leaving it out of the debate.

Reducing meat consumption

Recently, there has been quite a bit of discussion around policies to reduce meat consumption, along with other animal-derived products (milk, eggs, cheese, and so on). One curious aspect of the public discussion of a move towards plant-based diets is the near absence of animal welfare as a reason for advocating policies directed at reducing the consumption of animal-derived protein. Indeed, the rather clumsy terms ‘plant-based diet’ and ‘animal-derived protein’ seem specifically designed to distance the discussion from associations with vegetarianism and veganism – two commonly understood, widespread ways to refer to diets which exclude meat and/or animal-derived products. Vegetarian and vegan are associated with established movements and sets of beliefs which typically (though not exclusively) identify welfare as an important, perhaps decisive, reason to avoid farming animals.

Instead of pointing to animal welfare as a reason to reduce meat consumption, advocates of such policies point to the harmful impact on the environment and the health of consumers that results from the farming and consumption of animals. First, it is argued that rearing livestock is generally a less efficient means of producing food than growing crops, and contributes more to greenhouse gas emissions. Second, the consumption of animal-derived protein (particularly red and processed meat) is associated with increased risk of a range of diseases. (More details of these arguments are available in recent reports from researchers at the Oxford Martin School and Chatham House).

There are at least three broad reasons for encouraging people to adopt plant-based diets:

  1. Reasons based on a concern for the environment
  2. Reasons based on a desire to promote health
  3. Reasons based on concerns about (non-human) animal welfare

It seems curious that this third (animal welfare-related) reason is rarely reported or discussed in support of policies to encourage plant-based diets, except through animal rights organisations and groups like the Vegetarian Society.

Why avoid animal welfare?

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Video Series: Peter Singer on Vegetarianism

Is it okay to eat one hamburger per year? Is it acceptable to eat a hamburger made from a  ‘happy cow’? The production of crops may result in more animals killed than the production of meat from grass-fed cattle and sheep – does this mean we should eat more meat and less crops? Should we eat insects? Should we try to reduce the suffering of wild animals? In this interview with Katrien Devolder, Professor Peter Singer (Princeton, Melbourne) provides an answer to these, and other questions related to vegetarianism and animal welfare, and offers some practical advice for those who care about animal suffering but can’t resist eating meat…

 

 

Cross Post: Five ways the meat on your plate is killing the planet

Cross-posted from The Conversation

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Francis Vergunst, Université de Montréal and Julian Savulescu, University of Oxford

When we hear about the horrors of industrial livestock farming – the pollution, the waste, the miserable lives of billions of animals – it is hard not to feel a twinge of guilt and conclude that we should eat less meat. The Conversation

Yet most of us probably won’t. Instead, we will mumble something about meat being tasty, that “everyone” eats it, and that we only buy “grass fed” beef.

Over the next year, more than 50 billion land animals will be raised and slaughtered for food around the world. Most of them will be reared in conditions that cause them to suffer unnecessarily while also harming people and the environment in significant ways.

This raises serious ethical problems. We’ve compiled a list of arguments against eating meat to help you decide for yourself what to put on your plate.

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YouTube interview: Shelly Kagan on Animal Ethics

Should we increase the cognitive capacities of fish if we can? If we enhanced a chimpanzee so that it had the same cognitive capacities as us, would it have exactly the same moral status as us? Is it morally preferable to kill a mouse or to destroy a robot? Could there be beings with a higher moral status than us? These are some of the questions Professor Shelly Kagan (Yale) answers in this interview with Katrien Devolder (Oxford) (Professor Kagan delivered the 2016 Uehiro Lectures on animal ethics at the University of Oxford. The Audio files of these lectures can be downloaded at http://www.practicalethics.ox.ac.uk/l….)

Veterinarians and the best interests of animals

By Charles Foster

English law has traditionally, for most purposes, regarded animals as mere chattels. There is now animal welfare legislation which seeks to prevent or limit animal suffering, but provided that legislation is complied with, and that no other relevant laws (eg those related to public health) are broken, you are free to do what you want with your animal.

Veterinary surgeons are in an interesting position. The UK regulatory body for veterinarians, the Royal College of Veterinary Surgeons (‘RCVS’) publishes a Code of Professional Conduct. This provides, inter alia:

‘1.1  Veterinary surgeons must make animal health and welfare their first consideration when attending to animals.’

‘2.2  Veterinary surgeons must provide independent and impartial advice and inform a client of any conflict of interest.’ 

‘First consideration’ in 1.1 is a rather weasly formulation. Does it mean that it is the overriding consideration, trumping all others, however weighty those others might be? Or the one that veterinarians ought to consider first, before moving on to other criteria which might well prevail? Continue reading

Animal suffering and the pointlessness of moral philosophy

(Above image here) Consider the infamous Chinese dog market. Dogs are rounded up, sometimes beaten while still alive (ostensibly to improve the flavour of their meat), killed, and eaten.

Everyone I know thinks it’s obscene, and that the suffering of the dogs cannot possibly be outweighed by the sensual satisfaction of the diners, the desirability of not interfering, colonially, with practices acceptable in another culture, or by any other consideration. It’s just wrong.

‘It’s just wrong’ is the observation that moral philosophers exist to denounce. They draw their salaries for interrogating this observation, exploding its naivety, and showing that the unexamined observation is the observation not worth making.

But what can the moral philosophers bring to the discussion about the Chinese dogs? Alone, and unaided by science, not much. The philosophy turns out to be either (a) reheated science or (b) a description of our intuitions, together with more or less bare assertions that those intuitions are either good or bad.  Continue reading

Should vegans eat meat to be ethically consistent? And other moral puzzles from the latest issue of the Journal of Practical Ethics

Should vegans eat meat to be ethically consistent? And other moral puzzles from the latest issue of the Journal of Practical Ethics

By Brian D. Earp (@briandavidearp)

The latest issue of The Journal of Practical Ethics has just been published online, and it includes several fascinating essays (see the abstracts below). In this blog post, I’d like to draw attention to one of them in particular, because it seemed to me to be especially creative and because it was written by an undergraduate student! The essay – “How Should Vegans Live?” – is by Oxford student Xavier Cohen. I had the pleasure of meeting Xavier several months ago when he presented an earlier draft of his essay at a lively competition in Oxford: he and several others were finalists for the Oxford Uehiro Prize in Practical Ethics, for which I was honored to serve as one of the judges.

In a nutshell, Xavier argues that ethical vegans – that is, vegans who refrain from eating animal products specifically because they wish to reduce harm to animals – may actually be undermining their own aims. This is because, he argues, many vegans are so strict about the lifestyle they adopt (and often advocate) that they end up alienating people who might otherwise be willing to make less-drastic changes to their behavior that would promote animal welfare overall. Moreover, by focusing too narrowly on the issue of directly refraining from consuming animal products, vegans may fail to realize how other actions they take may be indirectly harming animals, perhaps even to a greater degree.

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Vagueness and Making a Difference

Do you make the world a worse place by purchasing factory-farmed chicken, or by paying for a seat on a transatlantic flight?  Do you have moral reason to, and should you, refrain from doing these things?  It is very unlikely that any individual act of either of these two sorts would in fact bring about a worse outcome, even if many such acts together would.  In the case of factory-farming, the chance that your small purchase would be the one to signal that demand for chicken has increased, in turn leading farmers to increase the number of chickens raised for the next round, is very small.  Nonetheless, there is some chance that your purchase would trigger this negative effect, and since the negative effect is very large, the expected disutility of your act is significant, arguably sufficient to condemn it.  This is true of any such purchasing act, as long as the purchaser is ignorant (as is almost always the case) of where she stands in relation to the ‘triggering’ purchase.

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Is this really me? Parasites and other humans’ cells in our brains change our psychology

Many people are suspicious about being manipulated in their emotions, thoughts or behaviour by external influences, may those be drugs or advertising. However, it seems that – unbeknown to most of us – within our own bodies exist a considerable number of foreign entities. These entities can change our psychology to a surprisingly large degree. And they pursue their own interests – which do not necessarily coincide with ours.

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