This special issue of the Journal of Bioethical Inquiry focuses on global health and associated bioethical concerns. As a concept, global health broadens the focus from national public health situations to the international sphere and concerns itself with the health of all humans, but particularly those in developing countries who suffer from severe health inequalities. However, there is one sense in which global health is lacking: Its primary focus is on those currently alive and, in some cases, their offspring. But (...) what about future generations, who may suffer from even more pronounced inequalities? In this editorial, we consider the bioethical implications of failing to adopt an intergenerational concept of global health.One of the major strengths of global health is its emphasis on disenfranchised populations who do not enjoy the advantages of the medical systems of developed countries. By drawing attention to the issues that affect billions of disadvantaged people around the world .. (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)

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)

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)

Climate change has substantial impacts on public health and safety, disease risks and the provision of health care, with the poor being particularly disadvantaged. Management of the associated health risks and changing health service requirements requires adequate responses at local levels. Health-care providers are central to these responses. While climate change raises ethical questions about its causes, impacts and social justice, medicine and bioethics typically focus on individual patients and research participants rather than these broader issues. We broaden this focus (...) by examining awareness among health-care providers in the Caribbean region, where geographic and socioeconomic features pose particular vulnerabilities to climate change. In focus groups, Caribbean providers described rises in mosquito-borne, flood-related, heat-related, respiratory and mental illnesses, and attributed these to local impacts of climate change. Their discussions showed that the significance of these impacts differs in different Caribbean nations, raising policy and social justice questions. Bioethics and public health ethics are situated to frame, inform and initiate public and policy dialog about values and scientific evidence associated with climate change. We urge readers to initiate such dialog within their own institutions about the context-dependent nature of the burdens of climate change, and values and policies that permit it to worsen. (shrink)

The negative global health impacts (GHIs) associated with the consumption of farmed animal products are wide-ranging and morally significant. This paper considers four options that policy-makers might adopt to curtail the negative GHIs associated with the consumption of farmed animal products. These options are: 1. to introduce a ban on the consumption of farmed animal products; 2. to increase the costs of farmed animal products; 3. to educate people about the negative GHIs associated with the consumption of farmed animal products; (...) and 4. to introduce a qualified ban on the consumption of farmed animal products. I argue that the fourth option is the most effective and, provided that policy-makers think that the negative GHIs associated with the consumption of farmed animal products are sufficiently great and that a total ban would be unfair, it is the political strategy that must be preferred over the available alternatives. (shrink)

Despite the strength of arguments for veganism in the animal rights literature, alongside environmental and other anthropocentric concerns posed by industrialised animal agriculture, veganism remains only a minority standpoint. In this paper, I explore the moral motivational problem of veganism from the perspectives of moral psychology and political false consciousness. I argue that a novel interpretation of the post-Marxist notion of political false consciousness may help to make sense of the widespread refusal to shift towards veganism. Specifically, the notion of (...) false consciousness fills some explanatory gaps left by the moral psychological notion of akrasia, often understood to refer to a weakness of will. Central to my approach is the idea that animal exploitation is largely systemic and the assumption that moral motivation is inseparable from moral thinking. In this light, the primary obstacle to the adoption of veganism arises not so much from a failure to put genuine beliefs into action, but rather in a shared, distorted way of thinking about animals. Thus, common unreflective objections to veganism may be said to be manifestations of false consciousness. (shrink)

“Beggar that I am, I am even poor in thanks.”— Hamlet, II.ii.272About four years ago, we at the Journal of Bioethical Inquiry realized the thankless don’t get thanked enough. It is, of course, built into the very definition of the category. And, yet, all those who fit this bill ceaselessly beat on—be it reviewing articles namelessly and without reward; offering guidance on papers and protocols; managing and editing manuscripts; taking on the tiring role of taskmaster; processing, paginating, promoting, and publishing; (...) and generally engaging excitedly in the scholarly pursuit.We thus began an annual tradition of taking a few paragraphs every year in an attempt to thank our peer reviewers by name and all those who make the Journal of Bioethical Inquiry possible. We know that it is not much and that we are “even poor in our thanks.” As Colley Cibber once pointed out, “[w]ords are but empty thanks” and offer little real compensation and r .. (shrink)