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A third of a century ago, when the modern animal-liberation movement was in its infancy, Martin published an essay entitled “A Critique of Moral Vegetarianism,” Reason Papers (fall 1976): 13-43. You will, therefore, agree with Martin about moral vegetarianism but not about Christianity. Another reason is moral. One is health.
The Index lists names, places, birds (by complete common name), and most of the book’s subjects (conservation, cruelty, extinction, morality, but ‘god’ is limited to animal gods).
Nor is it only among schoolboys that over-eating is rampant, for the tables of the wealthy are everywhere loaded with flesh-meat, and the example thus set is naturally followed, first in the servants' hall, and then, as far as may be, in the homes of the working classes. A nice moral bond of union, truly, between colonies and motherland!
Under the moral law, all beings who have interests are subjects of rights, while all those who in addition to having interests, are capable of grasping the demands of duty, are subjects of duties. The defining characteristic of moral agency is autonomy ("rational self-determination"). Category 1 is empty.
When it is asked whether animals have rights, and whether human beings have duties to them, the question, I think, is partly moral and partly verbal. Let us consider the moral question first. Similar considerations, I suggest, apply when we ask whether it is proper to say that animals have moral rights.
Virtual team experiences such as cocktail mixology classes, trivia contests and even a ukulele building class have replaced in-person corporate celebrations. It’s all too easy for employees to slip through the cracks and feel isolated from their peers, which in turn leads to low morale.
Surprisingly, the moral of the story ( as cited by the Brothers Grimm ) includes one aspect that I had never considered: “The moral of this story is, first, that no one, however distinguished he thinks himself, should make fun of a lesser man, even if this man is a hedgehog. but without the bitter taste of losing a race.
A new willingness among scientists to consider certain moral and ethical implications with respect to wild animals, where previously utilitarian ideas prevailed, including ideas of intrinsic value. Serious examination of the national funding paradigm and how it contributes to the conservation choices made on both federal and state levels. .”
It might reflect the values of the majority in some ways (and in other ways not), but its function is not as a moral statement, said that professor. Funny thing is that the professor of the next class disagreed with some of that, and there's a class devoted to the history and function of our laws.
The study also found that: "IQ remained a statistically significant predictor of being vegetarian as an adult after adjustment for social class (both in childhood and currently), academic or vocational qualifications, and sex." I suspect that many of the vegetarians in Gale's study base their vegetarianism on just such moral reasons.
But this question of Butchery is not merely one of kindness or unkindness to animals, for by the very facts of the case it is a human question of no slight importance, affecting as it does the social and moral welfare of those more immediately concerned in it.
Peter Singer , "Killing Humans and Killing Animals," Inquiry 22 [summer 1979]: 145-56, at 152 [endnote omitted]) Note from KBJ: Singer is making a distinction within the class of sentient beings. Self-consciousness is morally significant; species, like race or sex, is not. Suppose pigs are non-self-conscious. It is self-consciousness.
I think he also doesn't know that not all of us think that chasing down Class B dealers is as important as working to shut down animal experimentation and create more alternatives. He writes as if what he used to do--and what he defends--is morally justifiable on its face, and it's just the details that might be questionable.
He thinks that the treatment of animals in factory farms is morally unjustifiable, and yet, he continues to support those practices financially by purchasing and eating meat and animal products. It goes something like this: Yes, I agree that factory farming is morally unjustifiable and ought to be abolished.
Each semester when I teach Contemporary Moral Issues, on the first day of class I begin with a survey. One of the questions on the survey is: "Is it morally permissible to kill animals for fur coats?" But is it really? Not according to my students. I urge every reader to view this video [running time: 2 minutes 42 seconds].
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