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I came across this 2005 book from the Society & Animals Journal titled Confronting Cruelty Moral Orthodoxy and the Challenge of the Animal Rights Movement. Sounds interesting. Why and how do people campaign on behalf of a species that is not their own?
We've argued in previous posts that factory farming is simply not conducive to animal welfare. Animal welfare is a cost of doing business, not a moral obligation. Better conditions for animals hurt the bottom line. Here's an example.
For an explanation of this feature, click on “Moral Vegetarianism” at the bottom of this post. One might assume—although again this assumption may not be jusitified [sic]—that Mr. One might assume—although again this assumption may not be jusitified [sic]—that Mr. Morse was using this consideration as a moral argument for vegetarianism.
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 factory farms. With successes like these, factory farmers do have cause for worry.
There is a difficulty about drawing from all this a moral for ourselves. But then we can say this because we can say that all those are bad moralities, whereas we cannot look at our own moralities and declare them bad. This sympathy can be a basis for revising one's moral principles so as to take animals into account.
Gene Bauer from Farm Sanctuary appears in this article. Pretty intense, but I hope people read it. There is a disturbing hedonism to eating. I went to a restaurant for a work lunch and everyone ate meat but me, even the animal lovers. We just don't think about where that flesh came from.and most of us don't care.
Some fight for veganism, some against factory farms, some against experimentation, poaching, habitat encroachment, etc. It's not sorry, it just hasn't found its moral, UNITED, ORGANIZED voice. (I believe they can speak, but in their own language that we can understand if we only listen.) There is a group for every cause.
For an explanation of this feature, click on “Moral Vegetarianism” at the bottom of this post. For example, if one could pick up shed animal legs in a pasture in which animals roam freely among their own kind, there might be no moral objection to eating the legs. They suggest that any simple moral vegetarianism is impossible.
Perhaps she would argue that there is no double standard, i.e., that there is a morally relevant difference between human animals and nonhuman animals that justifies the difference in treatment. Notice that we (including, I assume, the author) would never allow such treatment of a human being. I can't imagine what it is.
This is a moral principle, and states that 'the interests of every being affected by an action are to be taken into account and given the same weight as the like interests of any other being'. This, however, is precisely what factory farming does.
To the Editor: “ A Factory Farm Near You ” (editorial, July 31) does not mention any issue of the morality of factory farming—treating living beings as factory products. Cruelty to animals on such a scale should be the centerpiece of any discussion on raising animals for food.
The initial attractiveness of utilitarianism as a moral theory on which to rest the call for the better treatment of animals was noted in an earlier context. Because animals are sentient (i.e., Because animals are sentient (i.e., But utilitarianism is not the theory its initial reception by the animal rights movement may have suggested.
My view, then, is not that which it has often been taken to be in discussion and which Singer, Regan, Clark, and others blast in their work; I am not suggesting that, because they lack language, animals can be factory farmed without suffering. Animals are moral patients, but not moral agents.
Their interests are primarily protected, if at all, through archaic state anti-cruelty statutes that were not passed in contemplation of the factory-farm or genetic engineering. Though factory-farming and biotechnological techniques massively violate the moral rights of farm animals, they have no remedy.
It might be argued that any decrease in suffering for farmed animals is good, morally speaking. Someone might argue that there is no incompatibility between (1) working to decrease animal suffering and (2) working toward the abolition of factory farming. What do you think of this ?
I have always felt a sense of connection to animals since as far back as I can remember, and the current manner in which they are treated in factory farms disturbs me. Currently, I do not believe that killing an animal is prima facie morally wrong.
There is no doubt a good deal of truth in this last point as well, and we are here presented with a serious moral problem concerning the world food supply. But even this fails to establish a case for vegetarianism. Michael Fox , "'Animal Liberation': A Critique," Ethics 88 [January 1978]: 106-18, at 116-7)
Once I put two and two together and realized where my food came from and the moral inconsistency of it all there was no turning back. My temptation when dealing with others was to simply say, "hey look this is what modern factory farming is all about," and voila people would make the change.
However, I agree with Mr. Foer that factory farming has to go. In the name of moral consistency I became a vegetarian four years ago. Dogs were bred to be companion animals; pigs and cows are raised as food. To suggest that eating one and not the other represents a conflict of ethics is preposterous.
For an explanation of this feature, click on “Moral Vegetarianism” at the bottom of this post. The Argument from Human Grain Shortage All of the clearly moral arguments for vegetarianism given so far have been in terms of animal rights and suffering. It is argued that beef cattle and hogs are protein factories in reserve.
For an explanation of this feature, click on “Moral Vegetarianism” at the bottom of this post. As he puts it, “Until we boycott meat we are, each one of us, contributing to the continued existence, prosperity, and growth of factory farming and all the other cruel practices used in rearing animals for food” ( Animal Liberation, 167).
The good news is that if you know someone who needs to be schooled on all of the sordid details of factory farming, and appreciates good writing, this is a great book. There's not enough evidence for an accusation of moral relativism, but for me the message is a mixed one. Factory farming considers nature an obstacle to overcome" (34).
An enormous volume of material has already appeared on the conditions under which animals live and die on factory farms, and more is almost certainly on the way. What the vegetarian wants, surely, is that we should stop eating meat even if our liking for it exceeds our revulsion at the suffering endured on factory farms.
97/1 The welfare of the child religious, moral, and social, as well as physical and pecuniaryis the paramount consideration for the court. b. Synne 3928 yf ou euer haddyst sorow oer kare Of y neghëburs welfare. c1369 CHAUCER Dethe Blaunche (Fairf.) 582 My lyfe, my lustes, be me loothe, For al welfare and I be wroothe. . welfare roll N.
As such, they are likely to be better moral reasoners , as well, both in their ability to identify moral reasons and in their ability to appreciate these reasons. Consequently, they realize that all of the suffering and frustration that animals are subjected to in factory farms is entirely unnecessary.
And thanks to federal corn and soybean subsidies, factory farms saved an estimated $3.9 It’s time that our tax dollars no longer finance the inhumane conditions—for workers and animals and the climate—of factory farms. I have visited many of the grotesque factory farms that now corrupt our rural landscapes.
12): While this is a step in the right direction toward reducing the animal abuse inherent in all factory farming (from the chicken’s point of view), it’s still a long way from what nature intended. Let chickens be chickens, and avoid the whole moral dilemma by going vegan. Jean Bettanny Port Townsend, Wash.,
Ethical vegetarianism is the thesis that killing and eating animals is morally wrong whenever equally nutritious plant-based alternatives are available. Causing an animal to suffer for no good reason is cruel, and our ordinary commonsense morality tells us in no uncertain terms that cruelty is wrong. Premise (4) is widely acknowledged.
I’ll leave the question of infant care to the physicians, but I know firsthand that an adult vegan can enjoy robust physical health without contributing to the cruel suffering of animals on today’s factory farms. It’s appalling that anyone would think that a diet based on a dubious morality would build a human infant.
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.
According to the HSUS press release, HSUS revealed earlier this week that Burlington Coat Factory was falsely advertising real fur garments as faux fur in newspaper circulars, on its web site, and in store displays at its 350 locations nationwide. One of the questions on the survey is: "Is it morally permissible to kill animals for fur coats?"
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