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2018

Oxford Uehiro Prize in Practical Ethics: Why We Should Genetically ‘Disenhance’ Animals Used in Factory Farms

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This essay was the winner in the Oxford Uehiro Prize in Practical Ethics Undergraduate Category

Written by University of Oxford student Jonathan Latimer

 I will defend the process of genetic ‘disenhancement’ of animals used for factory farming. I suggest that disenhancement will significantly increase the quality of life for animals in factory farms, and that this benefit is robust against objections that disenhancement is harmful to animals and that it fails to address the immorality of factory farming. Contra to a previous submission, I hope to recast disenhancement as something which ought to be seriously considered on behalf of animals in factory farms.

Currently, the factory farming of livestock animals for human consumption causes a great amount of suffering in those animals. It is widely acknowledged that the conditions many animals face in factory farms are abhorrent. Furthermore, demand for factory-farmed meat is increasing worldwide as developing economies grow more affluent. This will lead to more animals suffering in factory farms in the future. One potential solution to this problem is the ‘disenhancement’ of livestock animals. Disenhancement is a genetic modification that removes an animal’s capacity to feel pain. Scientists hope to be able to do this without inflicting any pain at all. So, disenhancement promises to reduce suffering in factory-farmed animals by removing their capacity to feel pain caused by their terrible environment.Read More »Oxford Uehiro Prize in Practical Ethics: Why We Should Genetically ‘Disenhance’ Animals Used in Factory Farms

Cutting Costs?

Written by Neil Levy

We use taxation policy for a variety of ends. Obviously, the primary goal is revenue raising, in order to support government programs. But we also use taxation to send signals and to shape behavior. We tax tobacco and alcohol, for instance, to signal social disapproval of consumption (excessive consumption, in the second case), and to reduce it. There is currently a debate over whether we should implement a sugar tax for the same reasons and also to encourage manufacturers to change the recipes of foods to reduce the amount of sugar they contain. To my knowledge, though, there has been no discussion of taxation of cosmetic surgery (VAT is already charged on cosmetic surgery).Read More »Cutting Costs?

Faster, Higher, Stronger…Happier? Olympic Athletes and the Philosophy of Well-Being

Written by Mackenzie Graham

Last Sunday marked the end of the 2018 Winter Olympics in Pyeongchang, South Korea. Olympic athletes train intensely for years in preparation for a single opportunity at winning gold. Unfortunately, most of them will not be successful. Many will have missed out on a medal by fractions of a second or tenths of a point, an ill-timed crash or fall, or a split-second mental error. In some respects, it hardly seems worth all of the effort and sacrifice, required to be an Olympic athlete (at least in most cases). To focus and train so long and so hard on a single task, only to fall just short of one’s goal, seems an irrational way to organize one’s life.

On the other hand, we might think that this pessimistic view completely misses the point, and that Olympic athletes are actually living some of the best lives possible. The philosophy of well-being is concerned with what things have ‘prudential value’; what things make a life good for the person who is living it? Three conceptions of well-being have largely dominated the philosophical literature. Hedonist views of prudential value hold that, at a fundamental level, the only thing that is ‘good for me’ (or anyone else), is the experience of pleasure, and the only thing that is bad for me is the avoidance of pain. The best life for me is the one which maximizes my experience of pleasure, and minimizes my experience of pain.

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Oxford Uehiro Prize in Practical Ethics: On Relational Injustice: Could Colonialism Have Been Wrong Even if it Had Introduced More Benefits Than Harms?

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This essay was awarded second place in the Oxford Uehiro Prize in Practical Ethics Undergraduate Category.

Written by University of Oxford student, Brian Wong

Recent debates over the legacy of colonialism – such that that of the British Empire – have often been centred around whether members of colonies have, on balance, benefited from being subject to colonial rule. Such debates are not only epistemically futile, for counterfactual analysis remains necessarily and largely speculative hitherto; they also neglect a potential alternative to the discussion: that colonial projects could have been wrong independent of the harms they bring.

My thesis is that there existed the unoffsettable wrong of the relational injustice perpetuated under colonialism, such that colonialism was wrong even in cases where it introduced counterfactual-sensitive benefits. I will first discuss my concept of relational injustice, prior to establishing the empirical premise and explaining why such wrongs are unoffsettable by consequentialist gains.Read More »Oxford Uehiro Prize in Practical Ethics: On Relational Injustice: Could Colonialism Have Been Wrong Even if it Had Introduced More Benefits Than Harms?

Announcement: Winners of the 4th Annual Oxford Uehiro Prize in Practical Ethics

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It is with great pleasure that we can announce the winners of the Annual Oxford Uehiro Prize in Practical Ethics 2018. Undergraduate Category: Winner: Jonathan Latimer with his essay ‘Why we Should Genetically ‘Disenhance’ Animals Used in Factory Farms’ Runner Up: Brian Wong with his essay ‘ On Relational Injustice: Could Colonialism Have Been Wrong… Read More »Announcement: Winners of the 4th Annual Oxford Uehiro Prize in Practical Ethics

Harmless Kidney Markets

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Written by Adam Shriver

@adamjshriver

Kidney transplants result in improved quality of life and increased longevity compared to dialysis for patients with end-stage renal disease (Evans et al. 1985, Schnuelle et al. 1998, Wolfe et al 1999).  In 2014, the national transplant list in the United States passed a milestone of 100,000 people waiting for kidneys.  However, the current rate of kidney donations, both from living and deceased donors, is not high enough to keep up with demand (Becker & Elias 2007). As a result, many people die each year and the quality of life of many more people is significantly diminished.

In response to this problem, various authors have proposed the creation of a regulated market for kidneys whereupon individuals may sell one of their kidneys in exchange for money and possibly other benefits (Matas et al. 2008, Gaston et al. 2006, Radcliffe-Richards et al. 1998, Radcliffe-Richards 2012, Veatch 2003).  Kidney sellers could be paid relatively large amounts of money (~$95,000) while maintaining a cost-effective system due to the savings obtained from moving people off dialysis (Matas 2008).  If implemented, a regulated kidney market could result in important increases in quality of life and in survival rates.

I admit I find the arguments from authors such as Matas and Radcliffe-Richards largely persuasive.  Nevertheless, their proposals have been subject to a number of criticisms from ethicists that pull on strong moral intuitions.  In what follows, I present an alternative model for a kidney market that I believe avoids the most serious objections to kidney markets.  In contrast to previous arguments that suggest that the benefits of regulated kidney markets would outweigh the harms, I will propose a model that is harmless, on the best way of understanding a harmful practice.  If, as I argue, we can design a kidney market where the decision to give up a kidney does not harm the seller, this suggests that we can reap the benefits of a kidney market without the ethical costs that have raised concerns.Read More »Harmless Kidney Markets

The Psychology of Speciesism: How We Privilege Certain Animals Over Others

Written by Lucius Caviola

Our relationship with animals is complex. There are some animals we treat very kindly; we keep them as pets, give them names, and take them to the doctor when they are sick. Other animals, in contrast, seem not to deserve this privileged status; we use them as objects for human consumption, trade, involuntary experimental subjects, industrial equipment, or as sources of entertainment. Dogs are worth more than pigs, horses more than cows, cats more than rats, and by far the most worthy species of all is our own one. Philosophers have referred to this phenomenon of discriminating individuals on the basis of their species membership as speciesism (Singer, 1975). Some of them have argued that speciesism is a form of prejudice analogous to racism or sexism.

Whether speciesism actually exists and whether it is related to other forms of prejudice isn’t just a philosophical question, however. Fundamentally, these are hypotheses about human psychology that can be explored and tested empirically. Yet surprisingly, speciesism has been almost entirely neglected by psychologists (apart from a few). There have been fewer than 30 publications in the last 70 years on this topic as revealed by a Web of Science search for the keywords speciesism and human-animal relations in all psychology journals. While this search may not be totally exhaustive, it pales in comparison to the almost 3’000 publications on the psychology of racism in the same time frame. The fact that psychology has neglected speciesism is strange, given the relevance of the topic (we all interact with animals or eat meat), the prevalence of the topic in philosophy, and the strong focus psychology puts on other types of apparent prejudice. Researching how we assign moral status to animals should be an obvious matter of investigation for psychology.

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Where There is Life, There is Not Always Hope. Ethics, Futility and the Alfie Evans Case

by Dominic Wilkinson

@Neonatalethics

[Updated 22/02/18]

This afternoon, in another case of disputed medical treatment for a seriously ill child, Justice Hayden in the High Court concluded that treatment should be withdrawn from toddler Alfie Evans against the wishes of his parents.

See below for a press release on the Alfie Evans decision. I will add further reports and links to the court transcript when it is available.

See here for ethics commentary and resources on the Charlie Gard case.

See also my recent blog on the Evans and Haastrup cases: Medical treatment disputes and the international second opinion

Details from the court ruling (Liverpool Echo)

Court judgement

Read More »Where There is Life, There is Not Always Hope. Ethics, Futility and the Alfie Evans Case

Announcement: The 4th Annual Oxford Uehiro Prize in Practical Ethics Final Presentation and Reception

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We are pleased to announce the five finalists for the Oxford Uehiro Prize in Practical Ethics and to invite you to attend the final where they will present their entries. Two finalists have been selected from the undergraduate category and three from the graduate, to present their ideas to an audience and respond to a… Read More »Announcement: The 4th Annual Oxford Uehiro Prize in Practical Ethics Final Presentation and Reception

Neuroblame?

Written by Stephen Rainey

Brain-machine interfaces (BMIs), or brain-computer interfaces (BCIs), are technologies controlled directly by the brain. They are increasingly well known in terms of therapeutic contexts. We have probably all seen the remarkable advances in prosthetic limbs that can be controlled directly by the brain. Brain-controlled legs, arms, and hands allow natural-like mobility to be restored where limbs had been lost. Neuroprosthetic devices connected directly to the brain allow communication to be restored in cases where linguistic ability is impaired or missing.

It is often said that such devices are controlled ‘by thoughts’. This isn’t strictly true, as it is the brain that the devices read, not the mind. In a sense, unnatural patterns of neural activity must be realised to trigger and control devices. Producing the patterns is a learned behaviour – the brain is put to use by the device owner in order to operate it. This distinction between thought-reading and brain-reading might have important consequences for some conceivable scenarios. To think these through, we’ll indulge in a little bit of ‘science fiction prototyping’.

Read More »Neuroblame?