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The animal rights movement is (rightly) closely associated with protesting things like factoryfarming, dogfighting, etc…basically, the mistreatment of animals. For example, when the U.S. Unfortunately, once we discuss anything beyond this basic point, people vastly disagree on what is right and wrong.
However, the factoryfarm system we have in any country does not lend itself to either of the two criteria. I highly recommend Farm Sanctuary's issue page.short and to the point.) There are probably no happy animals in factoryfarming (ie. Factoryfarming is not conducive to quick, clean, and painless kills.
We've argued in previous posts that factoryfarming is simply not conducive to animal welfare. Here's an example. I'm not arguing about the methods as I'm not a veterinarian, but it's a good example of the clinical discussion of costs when it comes to managing farm animal health.
For example, why is it so hard for our family members and co-workers – many of whom have companion animals that they love – to cut cruelty from their diets and go vegan? And why do so many people say the oppose the cruel practices of factoryfarming, yet still eat meat, eggs and dairy products? In the author's words.
The wrongness of factoryfarming is overdetermined. Why does it not call for the abolition of factoryfarming? Think of all the progressives— Michael Moore , for example—who either eat meat or go out of their way to ridicule vegetarians. See here for one sufficient ground.
The column, which you can read here , is a call to arms to factory farmers to fight back against those individuals and organizations working to protect farm animals from the abuses inherent in factoryfarms. To learn more about Arizona's precedent-setting victory for farm animals, see here.
Modern farms (so-called factoryfarms), for example, raise animals in unnatural conditions. Quite the contrary, just as would be true in the case of my son, what we should say is that part of the harm done to these animals by factoryfarming is that they do not know this. (
Especially because animals are made to suffer in the pursuit of human purposes—in the name of "efficient" factoryfarming, for example, or in pursuit of scientific knowledge—the utilitarian injunction to count their suffering and to count it equitably must strike a responsive moral chord. Because animals are sentient (i.e.,
The meat and dairy industries want to keep their operations away from the public’s discriminating eyes, but as groups like PETA and the Humane Society have shown us in their graphic and disturbing undercover investigations, factoryfarms are mechanized madness and slaughterhouses are torture chambers to these unfortunate and feeling beings.
For example, Carl Cohen, who has argued at length that animals don’t have rights, admits: If animals feel pain (and certainly mammals do,), we humans surely ought cause no pain to them that cannot be justified. It is not in dispute that, in modern factoryfarms, animals are raised in massively overcrowded, unnatural warehouses.
As he puts it, “Until we boycott meat we are, each one of us, contributing to the continued existence, prosperity, and growth of factoryfarming and all the other cruel practices used in rearing animals for food” ( Animal Liberation, 167). This includes refusing to support business firms that cause, or profit from, animal suffering.
He thinks that the treatment of animals in factoryfarms 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 factoryfarming is morally unjustifiable and ought to be abolished.
A prime example of this is our concern for the welfare of animals in agriculture.". The veracity of this statement hinges on Scott's definition of "inhumane," and that definition must be very, very restricted, and clearly unrelated to the realities of our modern factoryfarm system. Translation?
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