From the ethicist the_ New Yorker_ calls “the most influential living philosopher,” a new way of thinking about living ethically.

Gary L. Francione is a law professor and leading philosopher of animal rights theory. Robert Garner is a political theorist specializing in the philosophy and politics of animal protection. Francione maintains that we have no moral justification for using nonhumans and argues that because animals are property—or economic commodities—laws or industry practices requiring "humane" treatment will, as a general matter, fail to provide any meaningful level of protection. Garner favors a version of animal rights that focuses on eliminating animal suffering (...) and adopts a protectionist approach, maintaining that although the traditional animal-welfare ethic is philosophically flawed, it can contribute strategically to the achievement of animal-rights ends. As they spar, Francione and Garner deconstruct the animal protection movement in the United States, the United Kingdom, Europe, and elsewhere, discussing the practices of such organizations as PETA, which joins with McDonald's and other animal users to "improve" the slaughter of animals. They also examine American and European laws and campaigns from both the rights and welfare perspectives, identifying weaknesses and strengths that give shape to future legislation and action. (shrink)

Most ethical discussions about diet are focused on the justification of specific kinds of products rather than an individual assessment of the moral footprint of eating products of certain animal species. This way of thinking is represented in the typical division of four dietary attitudes. There are vegans, vegetarians, welfarists and ordinary meat -eaters. However, the common “all or nothing” discussions between meat -eaters, vegans and vegetarians bypass very important factors in assessing dietary habits. I argue that if we want (...) to discover a properly assessed moral footprint of animal products, we should take into consideration not only life quality of animals during farming or violation of their rights—as is typically done—but, most of all, their body weight, life time in farms and time efficiency in animal products acquisition. Without these factors, an assessment of animal products is much too simplified. If we assume some easily accepted premises, we can justify a thesis that, regardless of the treatment of animals during farming and slaughtering, for example, eating chicken can be 163 times morally worse than eating beef, drinking milk can be 58 times morally better than eating eggs, and eating some types of fish can be even 501 times worse than eating beef. In order to justify such a thesis there is no need to reform common morality by, for example, criticizing its speciesism. The thesis that some animal products are much worse than others can be justified on common moral grounds. (shrink)

Acting Now to End World Poverty Peter Singer. were our own, and we cannot deny that the suffering and death are bad. The second premise is also very difficult to reject, because it leaves us some wiggle room when it comes to situations in.

Since its original publication in 1975, this groundbreaking work has awakened millions of concerned men and women to the shocking abuse of animals everywhere--inspiring a worldwide movement to eliminate much of the cruel and unnecessary laboratory animal experimentation of years past. In this newly revised and expanded edition, author Peter Singer exposes the chilling realities of today's "factory farms" and product-testing procedures--offering sound, humane solutions to what has become a profound environmental and social as well as moral issue. An important (...) and persuasive appeal to conscience, fairness, decency and justice, Animal Liberation is essential reading for the supporter and the skeptic alike.--From publisher description. (shrink)

As I write this, in November 1971, people are dying in East Bengal from lack of food, shelter, and medical caxc. The suffering and death that are occurring there now axe not inevitable, 1101; unavoidable in any fatalistic sense of the term. Constant poverty, a cyclone, and a civil war have turned at least nine million people into destitute refugees; nevertheless, it is not beyond Lhe capacity of the richer nations to give enough assistance to reduce any further suffering to (...) very small proportions. The decisions arid actions of human beings can prevent this kind of suffering. Unfortunately, human beings have not made the necessary decisions. At the individual level, people have, with very few exceptions, not responded to the situation in any signihczmt way. Generally speaking, people have not given large sums to relief funds; they have not written t0 their parliamentaxy representatives demanding increased government assistance; they have not demonstrated in the streets, held symbolic fasts, or done anything else directed toward providing thc refugees with the means to satisfy their essential needs. At thc government level, no govcrmmcnt has given the sort of massive aid that would enable the refugees to survive fm: more than a few days. Britain, for instance, has given rather more than most countries. It has, to date, given £14,750,000. For comparative purposes, B1~itain’s share of thc nonreccverabla development costs of the Anglo-French Concorde project is already in excess of £275,000,000, and on present estimates will reach £440,000,¤00. The implication is that the British government values a supersonic transport more than thirty times as.. (shrink)

Applying critical sociological theory, this book explores the shortcomings of popular tactics in animal liberation efforts. Building a case for a scientifically-grounded grassroots approach, it is argued that professionalized advocacy that works in the service of theistic, capitalist, patriarchal institutions will find difficulty achieving success.

Applying critical sociological theory, this book explores the shortcomings of popular tactics in animal liberation efforts. Building a case for a scientifically-grounded grassroots approach, it is argued that professionalized advocacy that works in the service of theistic, capitalist, patriarchal institutions will find difficulty achieving success.

Effective altruists call us to apply evidence-based reasoning to maximize the effectiveness of charitable giving. In particular, effective altruists assess causes in terms of their scope, neglectedness, and tractability, and then recommend devoting resources to the cause that scores best on these criteria. So far, effective altruists concerned with animal suffering have seen these criteria as supporting interventions that improve the lives of layer hens, and they now seem to think that these criteria support directing efforts toward broilers. In this (...) paper, however, we argue that the effective altruist framework commits animal advocates to focus at least much attention--if not more--on fish. (shrink)

Animal welfare is emerging as one of the most controversial issues in modern livestock agriculture. Although consumers can buy free range products in niche markets, some have argued that existing markets cannot solve the animal welfare dilemma because there are individuals who care about animal well-being who do not eat animal products. This paper proposes a market-based solution to at least partially manage animal welfare externalities. After discussing the current lack of market incentives to promote farm animal well-being, a potential (...) scheme to quantify and trade units of farm animal well-being is proposed. The potential merits and efficacy of an animal welfare market are also discussed. (shrink)

How did meat emerge to become such an important feature in Western society? In both popular and academic literatures, biophysical and political-economic factors are often cited as the reason for meat’s preeminent status. In this paper, we perform a comprehensive investigation of these claims by reviewing the available evidence on the political-economic and biophysical features of meat over the long arc of Western history. We specifically focus on nine critical epochs: the Paleolithic, early to late Neolithic, antiquity, ancient Israel and (...) early Christian societies, medieval Europe, early modern Europe, colonial America, the American frontier, and the modern industrial era. We find that except under conditions of environmental scarcity, the meaning and value of meat cannot be attributed to intrinsic biophysical value or to the political-economic actors who materially benefit from it. Rather, meat’s status reflects the myriad cultural contexts in which it is socially constructed in people’s everyday lives, particularly with respect to religious, gender, communal, racial, national, and class identity. By deconstructing the normalized/naturalized materialist assumptions circling around meat consumption, this paper clears a space for a more nuanced appreciation of the role that culture has played in the legitimation of meat, and by extension, the possibility of change. (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)