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Eating Meat and Eating People

Philosophy 53 (206):465 - 479 (1978)

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  1. Parental Compromise.Marcus William Hunt - 2022 - Critical Review of International Social and Political Philosophy 25 (2):260-280.
    I examine how co-parents should handle differing commitments about how to raise their child. Via thought experiment and the examination of our practices and affective reactions, I argue for a thesis about the locus of parental authority: that parental authority is invested in full in each individual parent, meaning that that the command of one parent is sufficient to bind the child to act in obedience. If this full-authority thesis is true, then for co-parents to command different things would be (...)
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  • From an animal's point of view: Motivation, fitness, and animal welfare.Marian Stamp Dawkins - 1990 - Behavioral and Brain Sciences 13 (1):1-9.
    To study animal welfare empirically we need an objective basis for deciding when an animal is suffering. Suffering includes a wide range ofunpleasant emotional states such as fear, boredom, pain, and hunger. Suffering has evolved as a mechanism for avoiding sources ofdanger and threats to fitness. Captive animals often suffer in situations in which they are prevented from doing something that they are highly motivated to do. The an animal is prepared to pay to attain or to escape a situation (...)
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  • Humanism: A Reconsideration.Aleksy Tarasenko-Struc - 2024 - Journal of the American Philosophical Association 10 (3):542-561.
    Humanism is the view that people treat others inhumanely when we fail to see them as human beings, so that our treatment of them will tend to be more humane when we (fully) see their humanity. Recently, humanist views have been criticized on the grounds that the perpetrators of inhumanity regard their victims as human and treat them inhumanely partly for this reason. I argue that the two most common objections to humanist views (and their relatives) are unpersuasive: not only (...)
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  • Ethical Veganism, Virtue, and Greatness of the Soul.Carlo Alvaro - 2017 - Journal of Agricultural and Environmental Ethics 30 (6):765-781.
    Many moral philosophers have criticized intensive animal farming because it can be harmful to the environment, it causes pain and misery to a large number of animals, and furthermore eating meat and animal-based products can be unhealthful. The issue of industrially farmed animals has become one of the most pressing ethical questions of our time. On the one hand, utilitarians have argued that we should become vegetarians or vegans because the practices of raising animals for food are immoral since they (...)
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  • (1 other version)Animal cognition.Kristin Andrews & Susana Monsó - 2020 - Stanford Encyclopedia of Philosophy.
    Philosophical attention to animals can be found in a wide range of texts throughout the history of philosophy, including discussions of animal classification in Aristotle and Ibn Bâjja, of animal rationality in Porphyry, Chrysippus, Aquinas and Kant, of mental continuity and the nature of the mental in Dharmakīrti, Telesio, Conway, Descartes, Cavendish, and Voltaire, of animal self-consciousness in Ibn Sina, of understanding what others think and feel in Zhuangzi, of animal emotion in Śāntarakṣita and Bentham, and of human cultural uniqueness (...)
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  • Veganism and Children: Physical and Social Well-Being.Marcus William Hunt - 2019 - Journal of Agricultural and Environmental Ethics 32 (2):269-291.
    I claim that there is pro tanto moral reason for parents to not raise their child on a vegan diet because a vegan diet bears a risk of harm to both the physical and the social well-being of children. After giving the empirical evidence from nutrition science and sociology that supports this claim, I turn to the question of how vegan parents should take this moral reason into account. Since many different moral frameworks have been used to argue for veganism, (...)
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  • (1 other version)Animal cognition.Kristin Andrews - 2010 - Stanford Encyclopedia of Philosophy.
    Entry for the Stanford Encylcopedia of Philosophy.
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  • The Turing triage test.Robert Sparrow - 2004 - Ethics and Information Technology 6 (4):203-213.
    If, as a number of writers have predicted, the computers of the future will possess intelligence and capacities that exceed our own then it seems as though they will be worthy of a moral respect at least equal to, and perhaps greater than, human beings. In this paper I propose a test to determine when we have reached that point. Inspired by Alan Turing’s (1950) original “Turing test”, which argued that we would be justified in conceding that machines could think (...)
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  • An irreducible understanding of animal dignity.Simon Coghlan - 2024 - Journal of Social Philosophy 55 (1):124-142.
    Journal of Social Philosophy, EarlyView.
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  • Relational nonhuman personhood.Nicolas Delon - 2023 - Southern Journal of Philosophy 61 (4):569-587.
    This article defends a relational account of personhood. I argue that the structure of personhood consists of dyadic relations between persons who can wrong or be wronged by one another, even if some of them lack moral competence. I draw on recent work on directed duties to outline the structure of moral communities of persons. The upshot is that we can construct an inclusive theory of personhood that can accommodate nonhuman persons based on shared community membership. I argue that, once (...)
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  • Cognitive disability and moral status.David Wasserman - 2017 - Stanford Encyclopedia of Philosophy.
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  • Intensive livestock farming: Global trends, increased environmental concerns, and ethical solutions.Ramona Cristina Ilea - 2009 - Journal of Agricultural and Environmental Ethics 22 (2):153-167.
    By 2050, global livestock production is expected to double—growing faster than any other agricultural sub-sector—with most of this increase taking place in the developing world. As the United Nation’s four-hundred-page report, Livestock’s Long Shadow: Environmental Issues and Options , documents, livestock production is now one of three most significant contributors to environmental problems, leading to increased greenhouse gas emissions, land degradation, water pollution, and increased health problems. The paper draws on the UN report as well as a flurry of other (...)
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  • What Would the Virtuous Person Eat? The Case for Virtuous Omnivorism.Christopher A. Bobier - 2021 - Journal of Agricultural and Environmental Ethics 34 (3):1-19.
    Would the virtuous person eat animals? According to some ethicists, the answer is a resounding no, at least for the virtuous person living in an affluent society. The virtuous person cares about animal suffering, and so, she will not contribute to practices that involve animal suffering when she can easily adopt a strict plant-based diet. The virtuous person is temperate, and temperance involves not indulging in unhealthy diets, which include diets that incorporate animals. Moreover, it is unjust for an animal (...)
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  • 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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  • New Omnivorism: a Novel Approach to Food and Animal Ethics.Christopher Bobier & Josh Milburn - 2022 - Food Ethics 7 (1):1-17.
    New omnivorism is a term coined by Andy Lamey to refer to arguments that – paradoxically – our duties towards animals require us to eat some animal products. Lamey’s claim to have identified a new, distinctive position in food ethics is problematic, however, for some of his interlocutors are not new (e.g., Leslie Stephen in the nineteenth century), not distinctive (e.g., animal welfarists), and not obviously concerned with eating animals (e.g., plant neurobiologists). It is the aim of this paper to (...)
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  • Moral vegetarianism.Tyler Doggett - 2018 - Stanford Encyclopedia of Philosophy.
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  • Traditional Morality and Sacred Values.David McPherson - 2017 - Analyse & Kritik 39 (1):41-62.
    This essay gives an account of how traditional morality is best understood and also why it is worth defending (even if some reform is needed) and how this might be done. Traditional morality is first contrasted with supposedly more enlightened forms of morality, such as utilitarianism and liberal Kantianism (i.e., autonomy-centered ethics). The focus here is on certain sacred values that are central to traditional morality and which highlight this contrast and bring out the attractions of traditional morality. Next, this (...)
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  • Vegetarianism, sentimental or ethical?Jan Deckers - 2009 - Journal of Agricultural and Environmental Ethics 22 (6):573-597.
    In this paper, I provide some evidence for the view that a common charge against those who adopt vegetarianism is that they would be sentimental. I argue that this charge is pressed frequently by those who adopt moral absolutism, a position that I reject, before exploring the question if vegetarianism might make sense. I discuss three concerns that might motivate those who adopt vegetarian diets, including a concern with the human health and environmental costs of some alternative diets, a concern (...)
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  • The significance of animal suffering.Peter Singer - 1990 - Behavioral and Brain Sciences 13 (1):9-12.
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  • The Trouble with Environmental Values.Simon P. James - 2016 - Environmental Values 25 (2):131-144.
    If we are to assess whether our attitudes towards nature are morally, aesthetically or in any other way appropriate or inappropriate, then we will need to know what those attitudes are. Drawing on the works of Katie McShane, Alan Holland and Christine Swanton, I challenge the common assumption that to love, respect, honour, cherish or adopt any other sort of pro-attitude towards any natural X simply is to value X in some way and to some degree. Depending on how one (...)
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  • A Moorean argument for the full moral status of those with profound intellectual disability.Benjamin Curtis & Simo Vehmas - 2016 - Journal of Medical Ethics 42 (1):41-45.
    This paper is about the moral status of those human beings with profound intellectual disabilities (PIDs). We hold the common sense view that they have equal status to ‘normal’ human beings, and a higher status than any non-human animal. We start with an admission, however: we don’t know how to give a fully satisfying theoretical account of the grounds of moral status that explains this view. And in fact, not only do we not know how to give such an account, (...)
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  • The Core Argument for Veganism.Stijn Bruers - 2015 - Philosophia 43 (2):271-290.
    This article presents an argument for veganism, using a formal-axiomatic approach: a list of twenty axioms are explicitly stated. These axioms are all necessary conditions to derive the conclusion that veganism is a moral duty. The presented argument is a minimalist or core argument for veganism, because it is as parsimonious as possible, using the weakest conditions, the narrowest definitions, the most reliable empirical facts and the minimal assumptions necessary to reach the conclusion. If someone does not accept the conclusion, (...)
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  • Your Daughter or Your Dog? A Feminist Assessment of the Animal Research Issue.Deborah Slicer - 1991 - Hypatia 6 (1):108-124.
    I bring several ecofeminist critiques of deep ecology to bear on mainstream animal rights theories, especially on the rights and utilitarian treatments of the animal research issue. Throughout, I show how animal rights issues are feminist issues and clarify the relationship between ecofeminism and animal rights.
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  • In Defense of Speciesism.Michael Wreen - unknown
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  • The Animals We Eat: Between Attention and Ironic Detachment.S. Caprioglio Panizza - 2022 - Journal of Animal Ethics 12 (1):32-50.
    This article engages with two fundamental attitudes toward animals who are used for human consumption: attention and ironic detachment. Taken as polarities linked with animal consumption and the refusal thereof, I discuss how these two attitudes are shaped and manifested during moments of encounter with the animals in question. Starting from a striking photograph from the Lychee and Dog Meat Festival in China, I explore the embodiment of these attitudes in the “gaze” of human participants during the encounter with animals (...)
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  • (1 other version)Food ethics I: Food production and food justice.Anne Barnhill & Tyler Doggett - 2018 - Philosophy Compass 13 (3):e12479.
    This piece surveys recent work on the ethics of food production and distribution, paying closest attention to animal agriculture, plant agriculture, food justice, and food sovereignty.
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  • Attitudes Toward Nature as a Key for Understanding the Current Lack of Adequate Environmental Behavior: Overstepping the Dialectic of Extractivism and Romanticism.David Rozen - forthcoming - Ethics, Policy and Environment.
    This article clarifies the puzzling lack of adequate human environmental behavior, the primary driver of the ongoing climate crisis. It advocates using Wittgensteinian attitude analysis as an investigative framework and argues that attitudes toward nature are crucial yet understudied factors in shaping environmental behavior. The study focuses on the Romantic attitude toward nature as wilderness (understood as the negation of extractivism) and reveals its profound yet often misunderstood adverse impact on environmental behavior. This leads to a reflection on which attitude (...)
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  • (1 other version)Food Ethics II: Consumption and obesity.Anne Barnhill & Tyler Doggett - 2018 - Philosophy Compass 13 (3):e12479.
    This article surveys recent work on some issues in the ethics of food consumption. It is a companion to our piece on food justice and the ethics of food production.
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  • Utilitarianism, vegetarianism, and human health: A response to the causal impotence objection.Jeremy R. Garrett - 2007 - Journal of Applied Philosophy 24 (3):223–237.
    abstract It is generally assumed that the link between utilitarianism and vegetarianism is relatively straightforward. However, a familiar objection to utility‐based vegetarianism maintains that, given the massive scale of animal agribusiness, any given person is causally impotent in reducing the overall number of animals raised for food and, thus, in reducing the unfathomably high quantity of disutility engendered thereby. Utilitarians have frequently responded to this objection in two ways: first, by appealing to expected utility and economic thresholds, and, secondly, by (...)
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  • Alleged problems in attributing beliefs, and intentionality, to animals.Richard Routley - 1981 - Inquiry: An Interdisciplinary Journal of Philosophy 24 (4):385-417.
    The ordinary attribution of intentionality to (nonhuman) animals raises serious problems for fashionable linguistic accounts of belief and of intentionality generally; and many of the alleged problems arise from such linguistic theories of mind. Another deeper source of alleged problems is the apartness thesis, that there is a significant difference in kind, with substantial moral import, between humans and other animals; for the last lines of defence of this erroneous thesis consist in making out that there are significant intentional differences. (...)
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  • Cynicism and Morality.Samantha Vice - 2011 - Ethical Theory and Moral Practice.
    Our attitude towards cynicism is ambivalent: On the one hand we condemn it as a character failing and a trend that is undermining political and social life; on the other hand, we are often impressed by the apparent realism and honesty of the cynic. My aim in this paper is to offer an account of cynicism that can explain both our attraction and aversion. After defending a particular conception of cynicism, I argue that most of the work in explaining the (...)
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  • Nonideal Ethics and Arguments against Eating Animals.Bob Fischer - 2019 - Environmental Values 28 (4):429-448.
    Arguments for veganism don’t make many vegans, or even many who think they ought to be vegans, at least when they’re written by philosophers. Others — such as the one by Jonathan Safran Foer — seem to do a bit better. Why? To answer this question, I sketch a theory of ordinary moral argumentation that highlights the importance of meaning-based considerations in arguing that people ought to act in ways that deviate from normal expectations for behaviour. In particular, I outline (...)
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  • (1 other version)The Reification of Non-Human Animals.Silvia Caprioglio Panizza - 2023 - Cambridge Quarterly of Healthcare Ethics 32 (1):90-104.
    This paper takes up Axel Honneth’s suggestion that we, in the 21st century Western world, should revisit the Marxian idea of reification; unlike Honneth, however, this paper applies reification to the ways in which humans relate to non-human animals, particularly in the context of scientific experiments. Thinking about these practices through the lens of reification, the paper argues, yields a more helpful understanding of what is regarded as problematic in those practices than the standard animal rights approaches. The second part (...)
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  • Vulnerability, Relationality, and Dependency: Feminist Conceptual Resources for Food Justice.Erinn Cunniff Gilson - 2015 - International Journal of Feminist Approaches to Bioethics 8 (2):10-46.
    The contemporary industrialized global food system has sustained an onslaught of criticism from diverse parties—academic and popular, scientists and social justice advocates, activists and intellectuals—criticism that has only intensified in the late twentieth and early twenty-first centuries. Feminist voices have made substantial contributions to these critiques, calling attention to the cultural politics of food and health ; to the impact of the corporatization of agriculture on food quality, the environment, and the people of the Global South, especially women ; and (...)
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  • Ethics and animals.Peter Singer - 1990 - Behavioral and Brain Sciences 13 (1):45-48.
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  • The Argument from Marginal Cases and the Slippery Slope Objection.Julia K. Tanner - 2009 - Environmental Values 18 (1):51-66.
    Rationality (or something similar) is usually given as the relevant difference between all humans and animals; the reason humans do but animals do not deserve moral consideration. But according to the Argument from Marginal Cases not all humans are rational, yet if such (marginal) humans are morally considerable despite lacking rationality it would be arbitrary to deny animals with similar capacities a similar level of moral consideration. The slippery slope objection has it that although marginal humans are not strictly speaking (...)
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  • (1 other version)The Reification of Non-Human Animals.Silvia Caprioglio Panizza - 2022 - Cambridge Quarterly of Healthcare Ethics 32 (1):1-15.
    This paper takes up Axel Honneth’s suggestion that we, in the 21st century Western world, should revisit the Marxian idea of reification; unlike Honneth, however, this paper applies reification to the ways in which humans relate to non-human animals, particularly in the context of scientific experiments. Thinking about these practices through the lens of reification, the paper argues, yields a more helpful understanding of what is regarded as problematic in those practices than the standard animal rights approaches. The second part (...)
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  • Anscombe on Brute Facts and Human Affairs.Rachael Wiseman - 2020 - Royal Institute of Philosophy Supplement 87:85-99.
    In ‘Modern Moral Philosophy’ Anscombe writes: ‘It is not profitable at present for us to do moral philosophy. It should be laid aside at any rate until we have an adequate philosophy of psychology, in which we are conspicuously lacking’. In consideration of this Anscombe appeals to the relation of ‘brute-relative-to’ which holds between facts and descriptions of human affairs. This paper describes the reorientation in philosophy of action that this relation aims to effect and examines the claim that this (...)
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  • Temperance and Eating Meat.Raja Halwani - 2020 - Journal of Agricultural and Environmental Ethics 33 (3):401-420.
    This paper provides an account of the Aristotelian virtue of temperance in regards to food, an account that revolves around the idea of enjoying the right objects and not enjoying the wrong ones. In doing so, the paper distinguishes between two meanings of “taking (or not taking) pleasure in something,” one that refers to the idea of the activity and one to the experience of the activity. The paper then connects this distinction to the temperate person’s attitude towards enjoying the (...)
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  • On Singer: More argument, less prescriptivism.David DeGrazia - 1990 - Behavioral and Brain Sciences 13 (1):18-18.
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  • Cruelty, Kindness, and Unnecessary Suffering.Tom Regan - 1980 - Philosophy 55 (214):532 - 541.
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  • Development experience and the potential for suffering: Does “out of experience” mean “out of mind”?Michael Mendl - 1990 - Behavioral and Brain Sciences 13 (1):28-29.
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  • Living up to our Humanity: The Elevated Extinction Rate Event and What it Says About Us.Jeremy Bendik-Keymer - 2014 - Ethics, Policy and Environment 17 (3):339-354.
    Either we are in an elevated extinction rate event or in a mass extinction. Scientists disagree, and the matter cannot be resolved empirically until it is too late. We are the cause of the elevated extinction rate. What does this say about us, we who are Homo sapiens—the wise hominid? Beginning with the Renaissance and spreading during the 18th century, the normative notion of humanity has arisen to stand for what expresses our dignity as humans—specifically our thoughtfulness, in the double (...)
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  • In defence of speciesism.J. A. Gray - 1990 - Behavioral and Brain Sciences 13 (1):22-23.
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  • Respect, cognitive capacity, and profound disability.John Vorhaus - 2021 - Metaphilosophy 52 (5):541-555.
    According to one prominent form of moral individualism, how an individual is to be treated is determined, not by considering her group membership, but by considering her own particular characteristics. On this view, so this paper argues, it is not possible to provide an account of why people with profound cognitive disabilities are owed respect. This conclusion is not new, but it has been challenged by writers who are sympathetic to the recommended emphasis. The paper aims to show that the (...)
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  • Species as a relationship.Julia Tanner - 2008 - Acta Analytica 23 (4):337-347.
    The fact that humans have a special relationship to each other insofar as they belong in the same species is often taken to be a morally relevant difference between humans and other animals, one which justifies a greater moral status for all humans, regardless of their individual capacities. I give some reasons why this kind of relationship is not an appropriate ground for differential treatment of humans and nonhumans. I then argue that even if relationships do matter morally species membership (...)
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  • Two Distinctions About Eating Animals.A. G. Holdier - 2024 - Between the Species 27 (1).
    In this paper I describe two distinctions about what “eating animals” entails which are often confused in conversations or arguments aimed against meat-based diets and try to show how both distinctions, on their own lights, ultimately support a concern for all fellow creatures, regardless of species or other biological categories. The distinctions in question are: the distinction between moral and nonmoral actions, presumptions about which serve to define whether or not particular topics (like meat consumption) deserve moral consideration whatsoever, and (...)
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  • A Tempered Rationalism for a Tempered Yuck Factor—Using Disgust in Bioethics.Konstantin Eckl & Konstantin Deininger - 2024 - Asian Bioethics Review 16 (4):575-594.
    When it comes to invasive manipulation of animals on the biological level, reactions of disgust are common and often influential on people’s moral judgments. As a case in point, the Belgian Blue, a breed of hyper-enhanced cattle which will serve as a case study for the present article, has historically been met with revulsion. Traditionally, in bio- and animal ethics, this ‘yuck factor,’ has been denied any productive role in proper moral justification, since rationalism is still a dominant paradigm in (...)
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  • The Minimally Good Life Account of Abortion's Permissibility.Nicholas Kreuder & Nicole Hassoun - 2024 - Public Affairs Quarterly 38 (3):213-238.
    Judith Jarvis Thomson argued that abortion is permissible because no one must sacrifice their rights to bodily autonomy. However, assuming a fetus has full moral personhood, and focusing on when abortion is unjust in particular, we argue that Thomson's view of what we ought to sacrifice to aid others is too impoverished. Instead, we argue that abortion is permissible when pregnancy threatens the ability of the mother, or the child, to live minimally well. After explaining the minimally good life account (...)
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  • Two approaches to grounding moral standing: interests-first or value-first?Daniel Elbro - 2024 - Philosophical Studies 181 (11):3089-3111.
    Do non-human animals have moral standing? Work on this question has focused on choosing the right grounding property (for example, personhood or sentience) while little attention has been paid to the various ways that the connection between grounding properties and moral standing has been explained. In this paper, I address that gap by offering a fresh way to approach the debate over the grounds of moral standing, including a novel taxonomy of positions, and argue that one kind of position, which (...)
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