A number of philosophers have found inspiration in the writings of Alfred Whitehead to develop their ideas on environmental and animal ethics. I explore the writings of Charles Hartshorne and Daniel Dombrowski to address the question of whether Whiteheadians should be vegetarians. I conclude that there is a morally relevant distinction between plants and animals, based on the Whiteheadian view that animals have higher grades of experience, and that this distinction grounds a moral duty to adopt minimal moral veganism.

Partly in response to rising rates of obesity, many governments have published healthy eating advice. Focusing on health advice related to the consumption of animal products (APs), I argue that the individualistic paradigm that prevails must be replaced by a radically new approach that emphasizes the duty of all human beings to restrict their negative “Global Health Impacts” (GHIs). If they take human rights seriously, many governments from nations with relatively large negative GHIs—including the Australian example provided here—must develop strategies (...) to reduce their citizens’ negative GHIs. As the negative GHIs associated with the consumption of many APs are excessive, it is my view that many governments ought to adopt a qualified ban on the consumption of APs. (shrink)

The argument has been made that future generations of human beings are being harmed unjustifiably by the actions individuals commit today. This paper addresses what it might mean to harm future generations, whether we might harm them, and what our duties toward future generations might be. After introducing the Global Health Impact (GHI) concept as a unit of measurement that evaluates the effects of human actions on the health of all organisms, an incomplete theory of human justice is proposed. Having (...) shown that the negative GHIs of our current generation cause unfair harm to future generations, I argue that each human being must be allocated a fair threshold of negative GHIs that should not be exceeded. By emphasising the need to consider all the GHIs of human actions, the theory of human justice developed here is highly relevant to evaluate human actions that might affect future generations, for example those related to climate change. (shrink)

In a previous work, I argued that all human beings should possess the right to adequate health protection and that we have good reasons to believe that not all human beings are or will be able to enjoy this right. I introduced the ?Global Health Impact? or ?GHI? concept as a unit of measurement to evaluate the effects of human actions on the health of human and nonhuman organisms and argued that the negative GHIs produced by our current generation jeopardise (...) the right to adequate health protection of future generations unjustifiably. In this article, this incomplete theory of human justice is applied to the negative GHIs associated with the consumption of farmed animal products. Since the negative GHIs of such products generally exceed those associated with other diets, I argue that those who exceed their fair share of negative GHIs might curtail their consumption and that the costs of reducing negative GHIs in this domain might be lower than the costs associated with other things that could be done to reduce negative GHIs. (shrink)

The vegan project is defined as the project that strives for radical legal reform to pass laws that would reserve the consumption of animal products to a very narrow range of situations, resulting in vegan diets being the default diets for the majority of human beings. Two objections that have been raised against such a project are described. The first is that such a project would jeopardise the nutritional adequacy of human diets. The second is that it would alienate human (...) beings from nature. It is argued that neither undermines the vegan project. (shrink)