Revisionists and traditionalists appeal to Acts 15, welcoming the Gentiles, for analogies directing the church's response to homosexual persons. John Perry has analyzed the major positions. He faults revisionists for inadequate attention to the Jerusalem Decree and faults one traditionalist for using the Decree literally rather than through analogy. I argue that analogical use of the Decree must supplement rather than displace the plain sense. The Decree has been neglected due to assumptions that Paul opposed it, that it expired, or (...) because Gentiles wanted non-kosher meat. I argue that Paul continued to observe the Torah and supported the Decree, that it has not expired, and that Gentile desire for non-kosher meat is not a firm obstacle. Affirming the plain sense of the Decree, I develop the analogy from Acts 15 to homosexual persons. (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)

The large-scale, intensive production of meat and other animal products, also known as the animal-industrial complex, is our largest food system in terms of global land use and contribution to environmental degradation. Despite the environmental impact of the meat industry, in much of the policy literature on climate and environmental change, sustainability and food security, meat continues to be included as part of a sustainable food future. In this paper, I present outcomes of a discourse analysis undertaken on a selection (...) of key major international and Australian reports. After highlighting common themes in the ways that meat and animals are discussed, I draw on the animal studies literature to critically analyse the assumptions underpinning such policy documents. My analysis illustrates that animals are effectively de-animated and rendered invisible in these bodies of literature by being either aggregated—as livestock, units of production and resources, or materialised—as meat and protein. These discursive frames reflect implicit understandings of meat as necessary to human survival and animals as a natural human resource. A critical examination of these understandings illustrates their dual capacity to normalise and encourage the continuation of activities known to be seriously harming the environment, climate and human health, while at the same time obstructing and even denigrating alternative, less harmful approaches to food. In response, I offer some conceptual and analytical modifications that can be easily adopted by researchers on climate change, sustainability and food security with the aim of challenging dominant discourses on meat and animals. (shrink)

The act of animal killing affects the human psyche in manners that are culturally contingent. Throughout history, societal attitudes towards the taking of animal lives have mostly been based on deference and/or dominion. Postdomestic societies have evolved in fundamentally different ways. Meat production is abundant yet concealed, animals are categorized and stereotyped, and slaughter has become a highly disquieting activity. Increased awareness of postdomestic meat production systems raises a moral polemic and provokes disgust in some consumer segments. Overall, a heterogeneous (...) set of solutions has emerged to deal with the societal upset and cognitive dissonance caused by animal slaughter. This includes the so-called carnism approach, a rise in animal welfare programs, a market demand for reassuring narratives, a rehabilitation of the metier of farmers and butchers, crowd butchering, neo-ritualism and home slaughter, the biotechnological exploration of “cultured meat” and “pain-free meat”, entomophagy, “meatless meat”, and the increasing proliferation of vegan and vegetarian lifestyles. (shrink)

How does an engagement with religious traditions (broadly construed) illuminate and complicate the task of thinking through the ethics of eating? In this introduction, we survey some of the many food ethical issues that arise within various religious traditions and also consider some ethical positions that such traditions take on food. To say the least, we do not attempt to address all the ethical issues concerning food that arise in religious contexts, nor do we attempt to cover every tradition’s take (...) on food. We look at just a few traditions and a few interesting writings on food ethics and religion: What do they say about the ethics of eating? Why do they say these things? Here we use the terms “food ethics” and “religion” ecumenically as big tents under which many importantly different sorts of things may be grouped. Among the wide range of food ethical issues we consider in this chapter, for example, are religious views about the ethics of keeping, hurting, and killing animals, killing plants, dominion over creation, wastefulness, purity, blessing, atonement, and the connection between food and character. We realize, moreover, that it might be a stretch to label some of the views engaged by selected readings in this chapter as “religious” on a stringent understanding of that term; Lisa Kemmerer’s “Indigenous Traditions,” for instance, addresses some views that are recognizably spiritual but perhaps not religious in a strict sense. We hope that our ecumenical usage of the term can bring these important traditions to bear on the discussion without reducing them to something they are not. (shrink)

In 1906, Henry Stephens Salt published a short collection of essays that presented several rhetorically powerful, if formally deficient arguments for the vegetarian position. By interpreting Salt as a moral sentimentalist with ties to Aristotelian virtue ethics, I propose that his aesthetic argument deserves contemporary consideration. First, I connect ethics and aesthetics with the Greek concepts of kalon and kalokagathia that depend equally on beauty and morality before presenting Salt’s assertion: slaughterhouses are disgusting, therefore they should not be promoted. I (...) suggest three areas of development since Salt’s death that could be fruitfully plumbed to rebuild this assertion into a contemporary argument: an updated analysis of factory farm conditions, insights from moral psychologists on the adaptive socio-biological benefits of disgust as a source of cognitive information, and hermeneutical considerations about the role of the audience that allow blameworthiness for slaughterhouse atrocities to be laid upon the meat-eater. (shrink)

This article presents some synergies that appear to exist in the conceptualization of environmental and spiritual leadership. After some discussion of the contexts in which environmental and spiritual leadership have arisen, the author identifies some commonalities in the underpinning values and associated discourse adopted in the literature to describe these two concepts. Common values include notions of the common and social good, stewardship, sustainability, servanthood, calling, meaning, and connectedness. The article also draws attention to the way that historical and cultural (...) factors have contributed to some overlapping in the conceptual development of spirit and environment. Finally, avenues for demonstrating and embedding both spiritual and environmental leadership into organizations are explored. (shrink)

Articulating the public's widespread unease about animal biotechnology has not been easy, and the first attempts have not been able to provide an effective tool for navigating the moral permissibility of this research. Because these moral intuitions have been difficult to cash out, they have been belittled as representing nothing more than fear or confusion. But there are sound philosophical reasons supporting the public's opposition to animal biotechnology and these arguments justify a default position of resistance I call the Presumption (...) of Restraint . The Presumption of Restraint constitutes a justificatory process that sets out the criteria for permitting or rejecting individual biotechnology projects. This Presumption of Restraint can be overridden by compelling arguments that speak to a project's moral and scientific merit. This strategy creates a middle-of-the-road stance that can embrace particular projects, while rejecting others. The Presumption of Restraint can also serve as a model for assessing moral permissibility in other areas of technological innovation. (shrink)

This article argues for limiting the definition of the term “veganism” to a minimal one that denotes veganism as the abstention from the consumption of animal-derived products, thereby treating it as a neutral term exclusively describing a pattern of action. As the practice of veganism has become popularized, the promotion of veganism and animal rights has gained mainstream attention, and scholarly research on veganism has proliferated, the term veganism has often come to be used to denote an ethical or political (...) position. We argue that this slippage from treating veganism as a practice to treating it as a belief complicates and confuses both scholarly analysis of, and plain-language conversations about, veganism. We examine the history of the term, its different uses, and motivations individuals may have for arriving at vegan practice to show that there is no coherent basis for treating veganism as anything other than a material practice. We argue that using veganism strictly to describe practice is not only logically appropriate and conducive to more clarity in discussions and research about veganism, but will encourage clearer and more nuanced engagement with the ethics, activism, and everyday practices of vegans in all their variety. (shrink)

I advocate an animal ethics view of moral exceptionalism, which can serve as an alternative to what I call transactionism and dominionism. In transactionism, there is stress upon the mutually defining relationships between human and nonhuman animals. In dominionism, there is a belief that humans are fundamentally different from animals and yet are duty-bound to take care of them – at least to some extent. Moral exceptionalism is based on a recognition that humans have a tendency to kill animals while (...) still being friends with them, or kill animals because they believe animals have less moral worth. Appropriate respect for animals, as well as any kind of superiority over them, means that humans have exceptional duties toward the preservation of life, duties which many animals cannot themselves follow. Moral exceptionalism agrees with a pragmatist understanding of the interconnectedness of humans and nonhumans – one promoted by recent authors such as Erin McKenna and Cynthia Willett – but simply holds humans to a higher moral standard with regard to the act of killing. (shrink)

Like many humans in the wake of genocide and war, most wildlife today has sustained trauma. High rates of mortality, habitat destruction, and social breakdown precipitated by human actions are unprecedented in history. Elephants are one of many species dramatically affected by violence. Although elephant communities have processes, rituals, and social structures for responding to trauma—grieving, mourning, and socialization—the scale, nature, and magnitude of human violence have disrupted their ability to use these practices. Absent the cultural, carrier groups who traditionally (...) lead and teach these healing practices, humans must assume the role. Trauma theory has brought attention to victims' severe, sustained psychological damage. Looking through the lens of trauma theory provides a better understanding of how systematic violence has affected individuals and groups and how the pervasive nature of traumatic events affects human-nonhuman animal relationships. The framing of recent trauma theory compels conservationists to create new relationships—neither anthropocentric nor powerbased—with nonhuman animals. The David Sheldrick Wildlife Trust, Kenya, shows how humans, taking on the role of interspecies witness, bring orphan elephants back to health and help re-build elephant communities shattered by genocide. (shrink)

The concept of service found in Christian theism and related religious perspectives offers robust support for a political defense of nonhuman animal rights, both in the eschaton and in the present state. By adapting the political theory defended by Donaldson and Kymlicka to contemporary theological models of the afterlife and of human agency, I defend a picture of heaven as a harmoniously structured society where humans are the functional leaders of a multifaceted, interspecies citizenry. Consequently, orthodox religious believers (concerned with (...) promoting God’s will “on Earth as it is in Heaven”) have a duty to promote and protect the interests of nonhuman creatures in the present, premortem state. (shrink)

A frequent argument is that Darwin’s theory of evolution has or should revolutionize our conception of the relation between humans and animals, though society has yet to take account of that revolution in our treatment of animals. On this view, after Darwin demonstrated the essential continuity of humans and animals, traditional morality must be rejected as speciesist in seeing humans as fundamentally distinct from other animals. In fact, the argument is of dubious merit. While there is plenty of room for (...) improving our treatment of animals, it is unlikely that these shortcomings can be blamed on scientific ignorance, or that knowledge of the theory of evolution has any clear moral implications for our treatment of animals. (shrink)

Thirty-two vegans were interviewed in order to examine the reasons for becoming vegan, the sustaining motivation to persist, the interpersonal and intrapersonal impact of the diet and associated practices, and the vegans’ assessment of omnivores’ eating practices. Interviews were analyzed using a model that diagrams the process of becoming vegan provided by McDonald . Participants reported strained professional and personal relationships as a result of their diet and beliefs. Vegan diets were associated with an increase in physical, eudaemonic, and spiritual (...) well-being. (shrink)

In Putting Humans First: Why We Are Natures Favorite, Tibor Machan argues against moral perspectives that require taking animals' interests seriously. He attempts to defend the status quo regarding routine, harmful uses of animals for food, fashion and experimentation. Graham and Nobis argue that Machan's work fails to resist pro-animal moral conclusions that are supported by a wide range of contemporary ethical arguments.

Small-scale, artisanal livestock production is framed as “other” by conventional livestock producers, and rural communities. This alterity, although not without cost, allows women to be involved as active entrepreneurs and managers in artisanal livestock production and also allows farmers to pursue management strategies with the explicit purpose of enhancing animal welfare. The case study presented here, an artisanal goat dairy farm managed by three women, demonstrates that by embracing feminine care identities, these women carve a space for themselves within livestock (...) production in which they can pursue their own economic and affective goals. Analysis of ethnographic data also demonstrates that farmers’ decision-making regarding animal production is based on both affective and instrumental concerns. If we are to understand and operationalize the affective component of farmer decision making based on the livestock–farmer relationship, we must begin to consider to what extent livestock themselves are social actors. (shrink)

Because the notions of "anthropomorphism" and "sentimentality" often are used pejoratively to dismiss research in human-animal studies, there is much to be gained from ongoing and detailed analysis of the changing "structures of feeling" that shape representations and treatments of nonhuman animals. Literary criticism contributes to this project when it pays due attention to differences in historical and cultural contexts. As an example of this approach, a reading of the humanization of cetaceans in Herman Melville's Moby-Dick - and more broadly (...) in nineteenth-century whaling discourse - demonstrates how radically human feelings for nonhuman species are affected by shifting material and ideological conditions. (shrink)

This qualitative study examines the childhood experiences of adult animal rights activists regarding their feelings about, and interactions with, nonhuman animals. Central to children's experiences with animals is the act of eating them, a ritual both normalized and encouraged by the dominant culture and agents of socialization. Yet, despite the massive power of socialization, sometimes children resist the dominant norms of consumption regarding animals. In addition to engaging in acts of resistance, some children, as suggested in the biographical narratives of (...) adult vegan animal activists, also possess a predisposition to respond to the perceived suffering of animals. This predisposition is a variant of the trait empathy but is specifically animal-oriented. In open-ended interviews with 30 vegan animal activists about their paths into the movement, this study examined these childhood experiences and the predisposition that may help set the stage for later adoption of a vegan, animal-rights lifestyle. (shrink)

This essay examines several recent contributions to the growing literature on animal ethics from Christian perspectives. I categorize the four books under review in one of three ways depending on the scholars' methodological points of departure: a reconstruction of the place of other animals in Christian history through a selective retrieval of texts and practices; an identification of a key Christian ethical principle; and a reconsideration of foundational doctrines of systematic theology. On the premise that social ethicists are interested in (...) not only understanding the world, but also changing it, I observe that these authors have offered different answers to the following three questions: whether the theoretical basis for reform is ultimately grounded upon notions of human sameness or difference with other animals; whether scholar-activists should emphasize logic over passion or values over interests in their calls for transformation; and whether moral motivation for their targeted audiences is best served by reliance upon secular argumentation and interdisciplinary research or upon the distinctive claims of revelation and other tradition-specific norms. I conclude by offering my own thoughts about which approaches might prove more effective than others. (shrink)