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  1. The Benefit of Regan's Doubt.Robert Bass - manuscript
    Regan appeals to the benefit of the doubt as a reason to include some animals within the scope of his arguments about the rights of animals. I think the informal appeal to the benefit of the doubt can be fleshed out and made more compelling. What I shall do differs from his project, however. It is narrower in scope, because I shall focus on a single issue, the dietary use of animals. On another dimension, though, I aim to do more. (...)
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  2. (Draft) Cows, Crickets and Clams: On the Alleged 'Vegan' Obligation to Eat Different Kinds of Meat.Benjamin Davies - manuscript
    Vegans do not eat meat. This statement seems so obvious that one might be tempted to claim that it is analytically true. Yet several authors argue that the underlying logic of veganism warrants – perhaps even demands – eating meat. I begin by considering an important principle that has been important in motivating vegan meat-eating, related to an obligation to reduce or minimise harm. I offer an alternative, rights-based view, and suggest that while this might support an obligation to eat (...)
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  3. Dialogues on Ethical Vegetarianism, Part 1.Michael Huemer - manuscript
    A four-part series of dialogues between two philosophy students, M and V. The question: is it wrong to eat meat? M and V review the standard arguments plus a few new ones. Part 1 discusses the suffering caused by factory farming, and how one's intelligence affects the badness of suffering.
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  4. Dialogues on Ethical Vegetarianism, Part 2.Michael Huemer - manuscript
    A four-part series of dialogues between two philosophy students, M and V. The question: is it wrong to eat meat? M and V review the standard arguments plus a few new ones. Part 2 discusses miscellaneous defenses of meat-eating. These include the claim that the consumer is not responsible for wrongs committed by farm workers, that a single individual cannot have any effect on the meat industry, that farm animals are better off living on factory farms than never existing at (...)
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  5. Dialogues on Ethical Vegetarianism, Part 3.Michael Huemer - manuscript
    A four-part series of dialogues between two philosophy students, M and V. The question: is it wrong to eat meat? M and V review the standard arguments plus a few new ones. Part 3 discusses the idea that creatures have different degrees of consciousness, the sense that certain animal welfare positions "sound crazy", and the role of empathy in moral judgment.
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  6. Dialogues on Ethical Vegetarianism, Part 4.Michael Huemer - manuscript
    A four-part series of dialogues between two philosophy students, M and V. The question: is it wrong to eat meat? M and V review the standard arguments plus a few new ones. Part 4 discusses what products one should renounce, the value of abstract theory, why people who accept the arguments often fail to change their behavior, and how vegans should react to non-vegans.
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  7. Self Deception and Happiness.Talya D. Osseily - manuscript
    The argument in this essay will be divided into two parts: utilitarian and virtue ethics, where each party will agree or disagree with the idea that self-deception leads to happiness, taking climate change and meat production as examples to support their claims.
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  8. Food Ethics.Ben Bramble - forthcoming - In Hugh LaFollette (ed.), The International Encyclopedia of Ethics, 2nd print edition.
    Current food practices affect humans, animals, and the environment in ways that some regard as morally troubling. In this entry, I will explain the most important of these worries and what has been said in response to them. I will conclude with a brief discussion of one of the most interesting recent topics in food ethics, lab-grown meat, which has been proposed as a silver bullet solution to these worries.
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  9. Natural Food.Antoine C. Dussault & Élise Desaulniers - forthcoming - In Paul B. Thompson & David M. Kaplan (eds.), Encyclopedia of Food and Agricultural Ethics. Springer.
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  10. What We Owe Other Animals.Bob Fischer & Anja Jauernig - forthcoming - Routledge.
  11. Veganismus Als Anti-Nihilismus.Björn Freter - forthcoming - Zeitschrift Für Kritische Tierstudien 2:91-99.
    Vermutlich ist nahezu jeder Tierethiker schon aufgefordert worden, sich nicht darüber mitzuteilen, wie es in moderner Massentierhaltung zugeht, denn das verdürbe doch die Möglichkeit, Fleisch weiterhin zu genießen. Diese Aufforderung ist reichlich merkwürdig. Denn sie kommt eigentlich zu spät. Der Mensch, der nicht mehr weiter über die Massentierhaltung hören will, hat offenkundig schon genug gehört, um zu wissen, dass eine erneute, eine tiefere Vergegenwärtigung eine ihm liebgewonnene Praxis verderben würde: Es ist mithin die (durch den Tierethiker nur bemerkbar gemachte) höchste (...)
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  12. Harnessing Moral Psychology to Reduce Meat Consumption.Joshua May & Victor Kumar - forthcoming - Journal of the American Philosophical Association.
    How can we make moral progress on factory farming? Part of the answer lies in human moral psychology. Meat consumption remains high, despite increased awareness of its negative impact on animal welfare. Weakness of will is part of the explanation: acceptance of the ethical arguments doesn’t always motivate changes in dietary habits. However, we draw on scientific evidence to argue that many consumers aren’t fully convinced that they morally ought to reduce their meat consumption. We then identify two key psychological (...)
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  13. Arguing for Vegetarianism: (Symbolic) Ingestion and the (Inevitable) Absent Referent — Intersecting Jacques Derrida and Carol J. Adams.Mariana Almeida Pereira - 2022 - Between the Species 25 (1):63-79.
    In this paper I draw together the notion of the absent referent as proposed by Carol J. Adams, and the notions of literal and symbolical sacrifice by eating the other — or ingestion — advanced by Jacques Derrida, to characterize how animals are commonly perceived, which ultimately forbids productive arguments for vegetarianism. I discuss animals as being literally and definitionally absent referents, and I argue, informed by Derrida’s philosophy, that it is impossible to aim at turning them into present referents (...)
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  14. MEAT MAY NEVER DIE.Carlo Alvaro - 2022 - TRACE 8:156-163.
    The goal of ethical veganism is a vegan world or, at least, a significantly vegan world. However, despite the hard work done by vegan activists, global meat consumption has been increasing (Saiidi 2019; Christen 2021). Vegan advocates have focused on ethics but have ignored the importance of tradition and identity. And the advent of veggie meat alternatives has promoted food that emulates animal products thereby perpetuating the meat paradigm. I suggest that, in order to make significant changes toward ending animal (...)
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  15. Pigs in Paradise: Local Happy People Raising (Happy, Local) Pigs?Vaughn Baltzly & Colleen Myles - 2022 - East Asian Journal of Philosophy 1 (2):23-39.
    Our topic is food that is "local, ethical, and sustainable." We defend a surprising claim about such a conception (at least, on certain ways of specifying its three central components): namely, that it may lend support to some varieties of “conscientious carnivorism.” We focus on an especially illustrative instance of (potentially) moral meat-eating: the case of Cinta Senese, a once-endangered pig that holds a special place in the cultural and environmental landscape in Tuscany, Italy. In Tuscany, Cinta Senese constitute a (...)
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  16. Environmental Violence and Postnatural Oceans: Low Trophic Theory in the Registers of Feminist Posthumanities.Cecilia Åsberg & Marietta Radomska - 2021 - In M. Husso, S. Karkulehto, T. Saresma, A. Laitila, J. Eilola & H. Siltala (eds.), Violence, Gender and Affect: Interpersonal, Institutional and Ideological Practices. London, UK: pp. 265-285.
    Environmental violence takes form of both ‘spectacular’ events, like ecological disasters usually recognised by the general public, and ‘slow violence’, a type of violence that occurs gradually, out of sight and on a long-term scale. Planetary seas and oceans, loaded with cultural meanings of that which ‘hides’ and ‘allows to forget’, are the spaces where such attritional violence unfolds unseen and ‘out of mind’. Simultaneously, conventional concepts of nature and culture, as dichotomous entities, become obsolete. We all inhabit and embody (...)
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  17. The Freegan Challenge to Veganism.Bob Fischer & Josh Milburn - 2021 - Journal of Agricultural and Environmental Ethics 34 (3):1-19.
    There is a surprising consensus among vegan philosophers that freeganism—eating animal-based foods going to waste—is permissible. Some ethicists even argue that vegans should be freegans. In this paper, we offer a novel challenge to freeganism drawing upon Donaldson and Kymlicka’s ‘zoopolitical’ approach, which supports ‘restricted freeganism’. On this position, it’s prima facie wrong to eat the corpses of domesticated animals, as they are members of a mixed human-animal community, ruling out many freegan practices. This exploration reveals how the ‘political turn’ (...)
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  18. The Anarchist Diet: Vegetarianism and Individualist Anarchism in Early 20th-Century France.Carl Tobias Frayne - 2021 - Journal of Animal Ethics 11 (2):83-96.
    This article uncovers the historical connection between anarchism and vegetarianism in France. In doing so, it restores the significance of a little-known branch of the libertarian movement, namely individualist anarchism. Individualist anarchists sought to transform themselves by applying anarchist principles in their daily lives instead of waiting for a future revolution. Retracing the thoughts and deeds of these forgotten pioneers of the ecological and animal liberation movements, I show that vegetarianism is a striking illustration of anarcho-individualist prefigurative politics and that (...)
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  19. A Defence of Parental Compromise Concerning Veganism.Marcus William Hunt - 2021 - Ethics and Education 1 (1):1-14.
    Co-parents who differ in their ideal child rearing policies should compromise, argues Marcus William Hunt. Josh Milburn and Carlo Alvaro dispute this when it comes to veganism. Milburn argues that veganism is a matter of justice and that to compromise over justice is (typically) impermissible. I suggest that compromise over justice is often permissible, and that compromise over justice may be required by justice itself. Alvaro offers aesthetic, gustatory, and virtue-based arguments for ethical veganism, showing that veganism involves sensibilities and (...)
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  20. Eating Meat and Not Vaccinating: In Defense of the Analogy.Ben Jones - 2021 - Bioethics 35 (2):135-142.
    The devastating impact of the COVID‐19 (coronavirus disease 2019) pandemic is prompting renewed scrutiny of practices that heighten the risk of infectious disease. One such practice is refusing available vaccines known to be effective at preventing dangerous communicable diseases. For reasons of preventing individual harm, avoiding complicity in collective harm, and fairness, there is a growing consensus among ethicists that individuals have a duty to get vaccinated. I argue that these same grounds establish an analogous duty to avoid buying and (...)
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  21. Lowering the Consumption of Animal Products Without Sacrificing Consumer Freedom – a Pragmatic Proposal.Matthias Kiesselbach & Eugen Pissarskoi - 2021 - Ethics, Policy and Environment.
    It is well-established that policy aiming to change individual consumption patterns for environmental or other ethical reasons faces a trade-off between effectiveness and public acceptance. The more ambitious a policy intervention is, the higher the likelihood of reactionary backlash; the higher the intervention’s public acceptance, the less bite it is likely to have. This paper proposes a package of interventions aiming for a substantial reduction of animal product consumption while circumventing the diagnosed trade-off. It couples stringent industry regulation, which lowers (...)
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  22. Vegan with Traces of Animal-Derived Ingredients? Improving the Vegan Society’s Labelling.Ricardo Miguel - 2021 - Journal of Agricultural and Environmental Ethics 34 (1):1-14.
    The Vegan Society is one of the most influential vegan organisations worldwide. In 1990 VS created a trademark, The Vegan Trademark, which certifies products as being suitable for vegans. While this, without doubt, has been beneficial in many ways, a change in their present labelling practice is in order. This, I argue, is due to inobservance of a simple coherence requirement to treat morally similar cases alike: the fundamental moral reason that is precluding some products from vegan certification is not (...)
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  23. Default Vegetarianism and Veganism.Timothy Perrine - 2021 - Journal of Agricultural and Environmental Ethics 34 (2):1-19.
    This paper describes a pair of dietary practices I label default vegetarianism and default veganism. The basic idea is that one adopts a default of adhering to vegetarian and vegan diets, with periodic exceptions. While I do not exhaustively defend either of these dietary practices as morally required, I do suggest that they are more promising than other dietary practices that are normally discussed like strict veganism and vegetarianism. For they may do a better job of striking a balance between (...)
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  24. Mechanica Medicina Sacra: Biblical Vegetarianism in Philippe Hecquet’s Theological Medicine.Julia Reed - 2021 - Early Science and Medicine 26 (5-6):539-560.
    In the early eighteenth century, the French Jansenist physician Philippe Hecquet began publishing prolifically on the benefits of what he called “meatless medicine,” calling for a “Catholic cook” to guide France’s physical, moral, and spiritual health. This paper analyzes Hecquet’s defense of vegetarianism as an early modern example of a distinct kind of Biblical medicine – what Hecquet termed “theological medicine” – in the context of his understanding of bodily mechanism, natural history, and Biblical literalism, in his Traité des dispenses (...)
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  25. In Defense of the Basic Argument for Vegetarianism.James Simpson - 2021 - Journal of Animal Ethics 11 (2):53-59.
    In a recent article, Timothy Hsiao criticizes the basic argument for moral vegetarianism. In this connection, Hsiao offers an interesting, original argument (that I'll christen Hsiao's Argument) with the conclusion that human consumption of meat solely for the purposes of nutrition trumps the welfare interests of nonhuman animals. In this article, however, I'll argue that if Hsiao's Argument isn't to be problematically circular, we have very strong grounds for thinking that it is either unsound or invalid. Toward the end of (...)
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  26. How Much Does Slaughter Harm Humanely Raised Animals? 1.Coleman Solis - 2021 - Journal of Applied Philosophy 38 (2):258-272.
    Some believe that it is immoral to harm animals, but it is not immoral to kill humanely raised domesticated animals. Implicit in this is the assumption that it is possible to raise and slaughter animals without harming them significantly. In recent years, a number of philosophers – DeGrazia, Harman, Bradley, and others – have claimed that slaughter harms an animal in proportion to the amount of valuable future life that an animal loses in dying, which seems to challenge this assumption. (...)
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  27. Nonculpably Ignorant Meat Eaters & Epistemically Unjust Meat Producers.C. E. Abbate - 2020 - Social Epistemology Review and Reply Collective 9 (9):46-54.
    In my recent paper, “The Epistemology of Meat-Eating,” I advanced an epistemological theory that explains why so many people continue to eat animals, even after they encounter anti-factory farming arguments. I began by noting that because meat-eating is seriously immoral, meat-eaters must either (1) believe that eating animals isn’t seriously immoral, or (2) believe that meat eating is seriously immoral (and thus they must be seriously immoral). I argued that standard meat-eaters don’t believe that eating animals is seriously immoral because (...)
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  28. Animal Rights and the Duty to Harm: When to Be a Harm Causing Deontologist.C. E. Abbate - 2020 - Journal for Ethics and Moral Philosophy 3 (1):5-26.
    An adequate theory of rights ought to forbid the harming of animals (human or nonhuman) to promote trivial interests of humans, as is often done in the animal-user industries. But what should the rights view say about situations in which harming some animals is necessary to prevent intolerable injustices to other animals? I develop an account of respectful treatment on which, under certain conditions, it’s justified to intentionally harm some individuals to prevent serious harm to others. This can be compatible (...)
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  29. Raw Veganism: The Philosophy of the Human Diet.Carlo Alvaro - 2020 - Routledge.
    Human beings are getting fatter and sicker. As we question what we eat and why we eat it, this book argues that living well involves consuming a raw vegan diet. With eating healthfully and eating ethically being simpler said than done, this book argues that the best solution to health, environmental, and ethical problems concerning animals is raw veganism―the human diet. The human diet is what humans are naturally designed to eat, and that is, a raw vegan diet of fruit, (...)
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  30. Consequentialism, Collective Action, and Causal Impotence.Tim Aylsworth & Adam Pham - 2020 - Ethics, Policy and Environment 23 (3):336-349.
    This paper offers some refinements to a particular objection to act consequentialism, the “causal impotence” objection. According to proponents of the objection, when we find circumstances in which severe, unnecessary harms result entirely from voluntary acts, it seems as if we should be able to indict at least one act among those acts, but act consequentialism appears to lack the resources to offer this indictment. Our aim is to show is that the most promising response on behalf of act consequentialism, (...)
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  31. The Vegan's Dilemma.Donald W. Bruckner - 2020 - Utilitas 32 (3):350-367.
    A common and convincing argument for the moral requirement of veganism is based on the widespread, severe, and unnecessary harm done to animals, the environment, and humans by the practices of animal agriculture. If this harm footprint argument succeeds in showing that producing and consuming animal products is morally impermissible, then parallel harm footprint arguments show that a vast array of modern practices are impermissible. On this first horn of the dilemma, by engaging in these practices, vegans are living immorally (...)
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  32. Hope and Despair at the Kantian Chicken Factory: Moral Arguments About Making a Difference.Andrew Chignell - 2020 - In Lucy Allais & John J. Callanan (eds.), Kant and Animals. Oxford University Press. pp. 213-238.
  33. The Meaning of Animal Labour.Nicolas Delon - 2020 - In Charlotte Blattner, Kendra Coulter & Will Kymlicka (eds.), Animal Labour: A New Frontier of Interspecies Justice? Oxford: Oxford University Press. pp. 160-180.
    Proponents of humane or traditional husbandry, in contrast to factory farming, often argue that maintaining meaningful relationships with animals entails working with them. Accordingly, they argue that animal liberation is misguided, since it appears to entail erasing our relationships to animals and depriving both us and them of valuable opportunities to live together. This chapter offers a critical examination of defense of animal husbandry based on the value of labour, in particular the view that farm animals could be seen as (...)
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  34. Valuing Humane Lives in Two-Level Utilitarianism.Nicolas Delon - 2020 - Utilitas 32 (3):276-293.
    I examine the two-level utilitarian case for humane animal agriculture (by R. M. Hare and Gary Varner) and argue that it fails on its own terms. The case states that, at the ‘intuitive level’ of moral thinking, we can justify raising and killing animals for food, regarding them as replaceable, while treating them with respect. I show that two-level utilitarianism supports, instead, alternatives to animal agriculture. First, the case for humane animal agriculture does not follow from a commitment to two-level (...)
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  35. Meat Eating and Moral Responsibility: Exploring the Moral Distinctions Between Meat Eaters and Puppy Torturers.C. E. Abbate - 2020 - Utilitas 32 (4):398-415.
    In his influential article on the ethics of eating animals, Alastair Norcross argues that consumers of factory raised meat and puppy torturers are equally condemnable because both knowingly cause serious harm to sentient creatures just for trivial pleasures. Against this claim, I argue that those who buy and consume factory raised meat, even those who do so knowing that they cause harm, have a partial excuse for their wrongdoings. Meat eaters act under social duress, which causes volitional impairment, and they (...)
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  36. Valuing Animals as They Are—Whether They Feel It or Not.C. E. Abbate - 2020 - European Journal of Philosophy 28 (3):770-788.
    Dressing up animals in ridiculous costumes, shaming dogs on the internet, playing Big Buck Hunter at the local tavern, feeding vegan food to cats, and producing and consuming “knockout” animals, what, if anything, do these acts have in common? In this article, I develop two respect-based arguments that explain how these acts are morally problematic, even though they might not always, if ever, affect the experiential welfare of animals. While these acts are not ordinary wrongs, they are animal dignitary wrongs.
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  37. Review of Food, Animals, and the Environment: An Ethical Approach, by Christopher Schlottmann and Jeff Sebo. [REVIEW]Trevor Hedberg - 2020 - Essays in Philosophy 21 (1):120-123.
    This empirically rigorous textbook serves as an introduction to food ethics and an overview of the major issues currently discussed in this emerging subfield of environmental ethics. While the book may be too dense in places for introductory-level undergraduates, it is nonetheless a welcome addition to the scholarship in this area, since textbooks focusing specifically on food ethics remain relatively rare.
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  38. Consequentialism and Collective Action.Brian Hedden - 2020 - Ethics 130 (4):530-554.
    Many consequentialists argue that you ought to do your part in collective action problems like climate change mitigation and ending factory farming because (i) all such problems are triggering cases, in which there is a threshold number of people such that the outcome will be worse if at least that many people act in a given way than if fewer do, and (ii) doing your part in a triggering case maximises expected value. I show that both (i) and (ii) are (...)
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  39. Consequentialism and Nonhuman Animals.Tyler John & Jeff Sebo - 2020 - In Douglas W. Portmore (ed.), Oxford Handbook of Consequentialism. New York, USA: Oxford University Press. pp. 564-591.
    Consequentialism is thought to be in significant conflict with animal rights theory because it does not regard activities such as confinement, killing, and exploitation as in principle morally wrong. Proponents of the “Logic of the Larder” argue that consequentialism results in an implausibly pro-exploitation stance, permitting us to eat farmed animals with positive well- being to ensure future such animals exist. Proponents of the “Logic of the Logger” argue that consequentialism results in an implausibly anti-conservationist stance, permitting us to exterminate (...)
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  40. Veganism, Animal Welfare, and Causal Impotence.Samuel Kahn - 2020 - Journal of Animal Ethics 10 (2):161.
    Proponents of the utilitarian animal welfare argument (AWA) for veganism maintain that it is reasonable to expect that adopting a vegan diet will decrease animal suffering. In this paper I argue otherwise. I maintain that (i) there are plausible scenarios in which refraining from meat-consumption will not decrease animal suffering; (ii) the utilitarian AWA rests on a false dilemma; and (iii) there are no reasonable grounds for the expectation that adopting a vegan diet will decrease animal suffering. The paper is (...)
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  41. If Veganism Is Not a Choice: The Moral Psychology of Possibilities in Animal Ethics.Silvia Panizza - 2020 - Animals 10 (1).
    In their daily practices, many ethical vegans choose what to eat, wear, and buy among a range that is limited to the exclusion of animal products. Rather than considering and then rejecting the idea of using such products, doing so often does not occur to them as a possibility at all. In other cases, when confronted with the possibility of consuming animal products, vegans have claimed to reject it by saying that it would be impossible for them to do so. (...)
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  42. Consequentialism, Animal Ethics, and the Value of Valuing.Timothy Perrine - 2020 - Journal of Applied Philosophy 37 (3):485-501.
    Peter Singer argues, on consequentialist grounds, that individuals ought to be vegetarian. Many have pressed, in response, a causal impotence objection to Singer’s argument: any individual person’s refraining from purchasing and consuming animal products will not have an important effect on contemporary farming practices. In this paper, I sketch a Singer-inspired consequentialist argument for vegetarianism that avoids this objection. The basic idea is that, for agents who are aware of the origins of their food, continuing to consume animal products is (...)
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  43. The Diner’s Defence: Producers, Consumers, and the Benefits of Existence.Abelard Podgorski - 2020 - Australasian Journal of Philosophy 98 (1):64-77.
    One popular defence of moral omnivorism appeals to facts about the indirectness of the diner’s causal relationship to the suffering of farmed animals. Another appeals to the claim that farmed animals would not exist but for our farming practices. The import of these claims, I argue, has been misunderstood, and the standard arguments grounded in them fail. In this paper, I develop a better argument in defence of eating meat which combines resources from both of these strategies, together with principles (...)
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  44. Against Eating Humanely Raised Meat: Revisiting Fred’s Basement.Jonathan Spelman - 2020 - Journal of Animal Ethics 10 (2):177-191.
    In “Puppies, Pigs, and People: Eating Meat and Marginal Cases,” Alastair Norcross (2004) uses a thought experiment he calls “Fred's Basement” to argue that consuming factory-farmed meat is morally equivalent to torturing and killing puppies in order to enjoy the taste of chocolate. Thus, he concludes that consuming factory-farmed meat is morally wrong. Although Norcross leaves open the possibility that consuming humanely raised meat is morally permissible, I contend that his basic argumentative approach rules it out. In this article, therefore, (...)
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  45. Save the Meat for Cats: Why It’s Wrong to Eat Roadkill.Cheryl Abbate & C. E. Abbate - 2019 - Journal of Agricultural and Environmental Ethics 32 (1):165-182.
    Because factory-farmed meat production inflicts gratuitous suffering upon animals and wreaks havoc on the environment, there are morally compelling reasons to become vegetarian. Yet industrial plant agriculture causes the death of many field animals, and this leads some to question whether consumers ought to get some of their protein from certain kinds of non factory-farmed meat. Donald Bruckner, for instance, boldly argues that the harm principle implies an obligation to collect and consume roadkill and that strict vegetarianism is thus immoral. (...)
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  46. Ethical Veganism, Virtue Ethics, and the Great Soul.Carlo Alvaro - 2019 - Maryland: Lexington Books.
    Ethical veganism is the view that raising animals for food is an immoral practice that must be stopped because of the harm it causes to the animals, the environment, and our health. Carlo Alvaro argues the only way to stop that harm is to acquire the virtues that enable us to act justly and benevolently toward animals.
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  47. Is Animal Suffering Really All That Matters? The Move From Suffering to Vegetarianism.Carlo Alvaro - 2019 - Journal of Agricultural and Environmental Ethics 32 (4):633-645.
    The animal liberation movement, among other goals, seeks an end to the use of animals for food. The philosophers who started the movement agree on the goal but differ in their approach: deontologists argue that rearing animals for food infringes animals’ inherent right to life. Utilitarians claim that ending the use of animals for food will result in the maximization of utility. Virtue-oriented theorists argue that using animals for food is callus, self-indulgent, and unjust, in short, it’s an unvirtuous practice. (...)
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  48. Should We Eat the Human-Pig Chimera?Christopher Bobier - 2019 - Food Ethics 5 (1-2).
    Scientists will soon be able to grow human-transplantable organs in pigs. This paper focuses on the question of whether it is morally permissible to eat genetically altered pigs after harvesting their organs. Despite a lack of scholarly discussion of this question, the impetus for it is straightforward. There is no reason to think that peoples’ taste for pig will subside when scientists reach the point of being able to growing mature human organs inside them. In this paper, I argue that (...)
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  49. Is Vegetarianism Healthy for Children?Nathan Cofnas - 2019 - Critical Reviews in Food Science and Nutrition 59 (13):2052-2060.
    According to the Academy of Nutrition and Dietetics’ influential position statement on vegetarianism, meat and seafood can be replaced with milk, soy/legumes, and eggs without any negative effects in children. The United States Department of Agriculture endorses a similar view. The present paper argues that the Academy of Nutrition and Dietetics ignores or gives short shrift to direct and indirect evidence that vegetarianism may be associated with serious risks for brain and body development in fetuses and children. Regular supplementation with (...)
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  50. The Cattle in the Long Cedar Springs Draw.Gary Comstock - 2019 - In Nandita Batra & Mario Wenning (eds.), The Human–Animal Boundary Exploring the Line in Philosophy and Fiction. Lanham: Lexington Books. pp. 97-114.
    The argument for vegetarianism from overlapping species goes like this. Every individual who is the subject of a life has a right to life. Some humans—e.g., the severely congenitally cognitively limited—lack language, rationality, autonomy, and self-consciousness, and yet they are subjects of a life. Severely congenitally cognitively limited humans have a right to life. Some animals—e.g., all mammals—lack language, rationality, autonomy, and self-consciousness, and yet they are subjects of a life. We ought to treat like cases alike. The cases of (...)
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