Intense or industrial animal husbandry is morally bad. This consensus in animal ethics led to the emergence of veganism which is recently in decline in favour of ‘conscientious carnivorism’ which advocates eating animal products from animal-friendly animal husbandry in response to the moral problems of industrial farming. Advocates of animal-friendly husbandry justify rearing and killing ‘happy animals’ by highlighting that the animals live pleasant lives and would not have existed if not reared for human consumption. In this paper, I tackle (...) this ‘logic of the larder’ by showing that it serves as a purification strategy to conceal the harm that animals experience in this alleged animal-friendly type of farming. Defenders of ‘happy meat’ claim that animal-friendly animal husbandry is in the animals’ best interests and that it is in effect a ‘win-win situation’ for humans and farm animals alike. Departing from two critics of animal-friendly animal husbandry, I will show that the problem of this logic is that it evades the fact that moral residuals, which is the experienced harm by the animals, remain by engaging in this practice. Even if there may be strong reasons for the consumption of meat and derivatives of ‘happy animals’, the experienced harm for the animals will not be extinguished. I will denote the detachment that derives from the strategy of rendering the animals’ experienced harm in animal-friendly animal husbandry invisible as guilt. I will conclude that instead of purifying eating animals the ‘good way’, we should face the responsibility we have when killing ‘happy animals’ for ‘happy meat’. (shrink)

If non-human animals have high moral status, then we commit a grave moral error by eating them. Eating animals is thus morally risky, while many agree that it is morally permissible to not eat animals. According to some philosophers, then, non-animal ethicists should err on the side of caution and refrain from eating animals. I argue that this precautionary argument assumes a false dichotomy of dietary options: a diet that includes farm-raised animals or a diet that does not include animals (...) of any kind. There is a third dietary option, namely, a diet of plants and non-traditional animal protein, and there is evidence that such a diet results in the least amount of harm to animals. It follows therefore that moral uncertainty does not support the adoption of a vegetarian diet. (shrink)

Timothy Hsiao asks a good question: Why believe animals deserve moral consideration? His answer is that we should not. He considers various other answers and finds them wanting. In this paper I consider an answer Hsiao has not yet discussed: We should accept a conservative view about how to form beliefs. And such a view will instruct us to believe that animals deserve moral consideration. I think conservatives like Hsiao do best to answer his question in a way that upholds (...) the moral status of animals. Since my answer is one Hsiao has not yet addressed, it is compatible with the main points he makes against various other motivations in his many papers on this topic. So my paper should be understood as an invitation to Hsiao to consider another answer. (shrink)

According to a common view, animals have moral status. Further, a standard defense of this view is the Argument from Consciousness: animals have moral status because they are conscious and can experience pain and it would be bad were they to experience pain. In a series of papers :277–291, 2015a, J Agric Environ Ethics 28:11270–1138, 2015b, J Agric Environ Ethics 30:37–54, 2017), Timothy Hsiao claims that animals do not have moral status and criticizes the Argument from Consciousness. This short paper (...) defends the Argument from Consciousness by providing two simple responses to Hsiao’s criticism. (shrink)

This paper provides a systematic account of how artificial intelligence (AI) technologies could harm nonhuman animals and explains why animal harms, often neglected in AI ethics, should be better recognised. After giving reasons for caring about animals and outlining the nature of animal harm, interests, and wellbeing, the paper develops a comprehensive ‘harms framework’ which draws on scientist David Fraser’s influential mapping of human activities that impact on sentient animals. The harms framework is fleshed out with examples inspired by both (...) scholarly literature and media reports. This systematic account and framework should help inform ethical analyses of AI’s impact on animals and serve as a comprehensive and clear basis for the development and regulation of AI technologies to prevent and mitigate harm to nonhumans. (shrink)

I argue that factory farming should be abolished consistent with the principles of classical liberalism. To make my case, I first argue that anti-cruelty is a commitment of classical liberalism. In Section 3, I explain how the commitments of classical liberalism, including a commitment to anti-cruelty, give us weighty reasons to abolish factory farming. Then, I consider and respond to the objection that the property rights of factory farmers override the strength of reasons for the abolition of factory farming. Finally, (...) I conclude by flagging some other possible implications of taking seriously a liberal commitment to anti-cruelty. (shrink)

Timothy Hsiao defends industrial animal agriculture from the “strongest version of the cruelty objection” :37–54, 2017). The cruelty objection, following Rachels Food for thought: the debate over eating meat, Prometheus, Amherst, 2004), is that, because it is wrong to cause pain without a morally good reason, and there is no morally good reason for the pain caused in factory farming, factory farming is morally indefensible.In this paper, I do not directly engage Hsiao’s argument for the moral permissibility of factory farming, (...) which has been done by others :311–323, 2017). Rather, my aim is to assess whether Hsiao’s criticism of one version of the cruelty-based objection is a criticism of all versions of the cruelty-based objection, or objections to factory farming that appeal to the harm or suffering experienced by farm animals. I argue that there are, at least, four distinct kinds of cruelty-based objections to factory farming, distinguishable by their different moral principles or moral observations, and that Hsiao’s criticism of one kind of cruelty-based objection does not generalize to the others. (shrink)

This paper defends the morality of hunting for sport, also known as recreational or trophy hunting. Using an argument from analogy, I argue that there is no morally relevant difference between trop...

Billions of animals live and die under deplorable conditions in factory farms. Despite significant efforts to reduce human consumption of animal products and to encourage more humane farming practices, the number of factory-farmed animals is nevertheless on an upward trajectory. In this paper, we suggest that the high levels of suffering combined with short life-expectancies make the situation of many factory-farmed animals relevantly similar to that of palliative patients. Building on this, we discuss the radical option of seeking to reduce (...) the suffering of factory-farmed animals through the use of drugs that alleviate pain and distress, administered under a regimen where experiential wellbeing is prioritized over the aim of avoiding drug-dependence. (shrink)

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, (...) I extend Norcross's thought experiment in hopes of convincing readers that consuming humanely raised meat is morally wrong. (shrink)

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 (...) an eclectic theory, where we draw on a variety of moral frameworks and don’t assume that morality is generally overriding. I suggest that meaning-based considerations help us sort through the array of reasons available to us, as well as explain why, in a particular case, what we ought to do morally is what we ought to do all things considered. (shrink)

Timothy Hsiao attempts to defend industrial animal farming by arguing that it is not inherently cruel. We raise three main objections to his defense. First, his argument rests on a misunderstanding of the nature of cruelty. Second, his conclusion, though technically true, is so weak as to be of virtually no moral significance or interest. Third, his contention that animals lack moral standing, and thus that mistreating them is wrong only insofar as it makes one more disposed to mistreat other (...) humans, is untenable on both philosophical and biological grounds. (shrink)

David DeGrazia (2009) and Stuart Rachels (2011), among others, offer moral arguments in favor of adopting a vegetarian diet that have, they claim, broad appeal. Rather than relying on an account of animal rights or a particular ethical theory, these arguments rely on the moral principle that an extensive amount of pain requires moral justification. Since people do not need to eat meat in order to survive, the arguments conclude that the pain that animals experience in factory farming is unjustified. (...) I argue that these very same arguments support a more radical conclusion, namely, vegetarians morally should avoid eating vegetables from industrialized farming. Thus, if vegetarians are convinced by the moral arguments for vegetarianism offered by DeGrazia and Rachels, then they should be convinced, by analogous reasoning, that they should not eat vegetables from industrialized farming. (shrink)

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 (...) there is a good reason why we should eat genetically altered pigs and currently no compelling reasons to the contrary. (shrink)

Bioethicists often defend novel practices by drawing analogies with practices that we are already familiar with and currently tolerate. If some novel practice is less bad than some widely-accepted practice, then (it is argued) we cannot rightly reject it. Using the bioethics literature on xenotransplantation and interspecies blastocyst complementation as a case study, I show how this style of argument can go awry. The key problem is that our moral intuitions about familiar practices can be distorted by their seeming normality. (...) When considering the ethics of emerging technologies and novel practices, we should remain open to the possibility that our moral views about familiar practices are mistaken. (shrink)