Environmental Ethics

The Oxford Uehiro Prize in Practical Ethics: How Should Vegans Live, by Xavier Cohen.

This essay, by Oxford undergraduate student Xavier Cohen, is one of the two finalists in the undergraduate category of the inaugural Oxford Uehiro Prize in Practical Ethics. Xavier will be presenting this paper, along with three other finalists, on the 12th March at the final.

How should vegans live? By Xavier Cohen

Ethical vegans make a concerted lifestyle choice based on ethical – rather than, say, dietary – concerns. But what are the ethical concerns that lead them to practise veganism? In this essay, I focus exclusively on that significant portion of vegans who believe consuming foods that contain animal products to be wrong because they care about harm to animals, perhaps insofar as they have rights, perhaps because they are sentient beings who can suffer, or perhaps because of a combination thereof.[1] Throughout the essay, I take this conviction as a given, that is, I do not evaluate it, but instead investigate what lifestyle is in fact consistent with caring about harm to animals, which I will begin by calling consistent veganism. I argue that the lifestyle that consistently follows from this underlying conviction behind many people’s veganism is in fact distinct from a vegan lifestyle. Continue reading

Bentham and butterflies

Rampisham Down, in West Dorset, is a Site of Special Scientific Interest. But it soon won’t be. In a decision of dazzling stupidity, the local planning committee has said that it can be covered with over 100,000 solar panels. It accepted that renewable energy was a Good Thing and, in effect, that the loss of biodiversity occasioned by the panels was a price worth paying for the sun-farmers’ contribution to the battle against climate change.

Environmentalists, normally on the side of alternative energy, have been loud in their denunciation of the decision. A good example is Miles King in the Guardian: He observes: ‘….stopping biodiversity loss is as important as stopping global warming.’

Well, no it’s not. The crassness of the decision at Rampisham doesn’t alter the stark fact that  if global warming isn’t stopped, we won’t have any biodiversity of any kind to preserve. The planners were crass because there are plenty of other, better places to put the panels. But their view of the big picture is correct. Continue reading

Earth: Priceless

Christmas is the season when prices, costs and value are on everybody’s mind. At least when trying to estimate how much a present is worth to a friend or family member (and the value of our own happiness at their happiness): is it really worth the price in the store? Lee Billings recounts a fascinating discussion with the astronomer Greg Laughlin and natural capital expert Taylor Ricketts about How Much Money Would an Earth-Like Exoplanet Really Be Worth to Us? A closely related question is of course: what is Earth worth?

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Prometheus and the Drive to Mastery

Writers who express caution about the over-enthusiastic embrace of new technologies, such as Michael Sandel, who worries about human enhancement and genetic engineering, and Clive Hamilton, who worries about geoengineering, sometimes warn us about the ‘Promethean attitude’, or ‘the Promethean urge’. According to Sandel, human enhancement and genetic engineering ‘… represent a kind of hyperagency – a Promethean aspiration to remake nature, including human nature, to serve our purposes and satisfy our desires. The problem is not the drift to mechanism but the drive to mastery. And what the drive to mastery misses and many even destroy is an appreciation of the gifted character of human powers and achievements’ (‘The Case against Perfection’, in J. Savulescu and N. Bostrom (eds.) Human Enhancement, OUP 2012, p. 78). Hamilton worries about geoengineers who desire ‘total domination of the planet’. He describes this desire as a ‘Promethean urge named after the Greek titan who gave to humans the tools of technological mastery’ (Earthmasters, Yale 2013, p. 18). Continue reading

Cooperating with the future

This is a guest post by Oliver P. Hauser & David G. Rand.

“It often strikes me that the complex problems we face in the world – problems of corruption, environment, politics, and so on – almost always indicate a failure of moral ethics and inner values. … The failure of the 2009 Copenhagen Summit on the global environment was, sadly, an example of how, when parties fail to look beyond their own narrow self-interest, cooperation becomes impossible.”

— The Dalai Lama, Beyond Religion

Do we have a moral responsibility to sustain the planet for future generations? The Dalai Lama, in the quotation above, gives an almost unequivocal ‘yes’. But a cursory understanding of economics shows us that it’s not just about morality – or at least, that morality doesn’t always have the final word. We, today’s decision-makers, are simply better off economically if we harvest all resources today without thinking about the future. To state the economic, ‘rational’ argument in bald terms: why leave something for the future if we won’t benefit from it?

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Blessed are the wastrels, for their surplus could save the Earth

Reposted from an article in “the Conversation”. 

In a world where too many go to bed hungry, it comes as a shock to realise that more than half the world’s food production is left to rot, lost in transit, thrown out, or otherwise wasted. This loss is a humanitarian disaster. It’s a moral tragedy. It’s a blight on the conscience of the world.

It might ultimately be the salvation of the human species.

To understand why, consider that we live in a system that rewards efficiency. Just-in-time production, reduced inventories, providing the required service at just the right time with minimised wasted effort: those are the routes to profit (and hence survival) for today’s corporations. This type of lean manufacturing aims to squeeze costs as much as possible, pruning anything extraneous from the process. That’s the ideal, anyway; and many companies are furiously chasing after this ideal. Continue reading

On the Supposed Importance of Cultural Traditions for Whaling Practice

Today is the first day of the 65th meeting of the International Whaling Commission (IWC). The commission, set up in 1946 to ensure the proper conservation of whale stocks and assist in the orderly development of the whaling industry, determines how many, which, and for what purpose, whales can be killed. The meeting beginning today is important because it will re-open discussion about Japan’s right to whale for the purposes of conducting scientific research. This past March, Japan lost this right because its findings were deemed to be of little use, and it was clear that the “scientific” nature of the killings were only a ruse. The IWC imposed a moratorium on commercial whaling in 1982, but still allows that the meat of whales killed for scientific purposes could be sold for profit. The Japanese whaling industry exploited this fact in order to sustain what was effectively a commercial whaling industry. Whales were killed in the name of scientific research, and then the meat was sold commercially. The International Court of Justice (ICJ) ruled that this violated the requirement imposed by the IWC that the killing of whales be only “for the purposes of scientific research.”

Of the many arguments deployed by the Japanese authorities concerning their right to whale, one is of particular interest to me; namely, that whaling constitutes an important aspect of Japanese culture, and thus ought to be permitted to continue.[1] In what follows, I claim that arguments based on cultural tradition alone are insufficient to generate a right to whale. In cases where the species of whale being killed is not endangered, then (on the condition that the method of whaling used is sustainable) no further reasons need be given in order to defend the practice. Whaling will be just like eating meat,[2] and arguments from cultural tradition will be superfluous. However, if the species of whale is endangered, then whaling is permissible only in cases of practical necessity. Continue reading

Carbon caps and IVF

by Dominic Wilkinson @NeonatalEthics

Over on the Journal of Medical Ethics blog are a couple of posts that might be of interest to Practical Ethics readers.

Last week, the journal published online an article by Cristina Richie on carbon caps and IVF. She argues that the environmental costs of reproduction should lead to carbon caps on IVF, and more restrictive public access to artificial reproduction.

Iain Brasssington wrote a blog in response, ‘ARTs in a warming world‘. He wrote:

“while reproduction may be a good, it is not the only good at which persons or policies may or should aim; and there are times when two goods conflict.  Neither is it too strange to suggest that there are times when a person should abandon one good because of the greater moral gravity of some other, greater, good.  It’s possible that reproduction is one of those goods.”

I also wrote a blog in response to Richie, arguing that “Gaia doesn’t care where your baby comes from“. From an environmental point of view there seems little reason to place limits on artificial but not natural reproduction, or to restrict publicly funded IVF (as Richie suggests) to the “biologically infertile”.

Finally, Iain wrote a follow-up piece about conflicts of interest and ethical analysis. Some had criticised Richie’s arguments on potentially ad hominem grounds. Brassington argues (persuasively) that what matters are the arguments, not their origins.

[Feel free to comment over on the JME blog]

Geoengineering: Lessons from Human Bioengineering

[W]e have no non-radical solutions left to deal with climate change… either we face a radical climate catastrophe or we must radically shift our economy and modes of social organisation away from the current fossil fuel economy

That was the message given by David Spratt, author of Climate Code Red, and Ian Dunlop, who formerly chaired the Australian Coal Association but has since become a climate activist, at the Breakthrough 2014, National Climate Restoration Forum, last month in Melbourne, reported by Green Left Weekly.

One source of radical solutions is the growing geoengineering industry. Recently proposed methods for the sequestering of carbon dioxide include  ants, iron sulfate  and artificial trees .

Debate continues about when and how geoengineering might ever be deployed. Amongst environmentalists, support for geoengineering methods is low. Green Left Weekly explains:

as Clive Hamilton describes in his book Earthmasters, geoengineering technologies are supported by leading climate denial organisations and by the fossil fuel industry. This is because they seem to offer a way that fossil fuel use can continue unabated. The side effects of these technologies could be brutal: for example, severe drought in Africa and Asia. Moreover, if spraying was stopped, temperatures would rise rapidly, leading to even more devastating impacts.

Will regulation help? Green Left Weekly argues that governments have been unable to regulate fossil fuel industries effectively, and that they will be unlikely to succeed more here.

It is fruitful to look at comparisons with human genetic or biological modification, or human bioengineering.

Both are complex systems affecting life processes. There has been considerable debate and reflection on human bioengineering, human bioenhancement or genetic selection. Could the results of this reflection be of use in considering the ethics of geoengineering?

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Principles for the Legalization of Trade in Rhino Horn

Last Wednesday night in Kenya, on a private ranch near Nanyuki, armed gangs killed four rhinoceroses for their horns. According to a representative from the Kenyan Wildlife Service, this could be the worst rhino-poaching incident the country has seen in 25 years. 22 rhinos have been poached in Kenya this year. There are only 1,037 now left in that country, and fewer than 25,000 left in the world. The Western Black Rhino was declared extinct in 2011.

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