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There is much written on veganism and vegetarianism and the morality of eating animals. The human animal is an omnivore; eating is basic to survival; our dentition and digestive tracts are adapted for meat as well as plants. This is our condition. There is an answer excusing peoples from agriculturally poor countries (and I would add the Inuit) yet, lacking suitable abattoirs, their trapping and/or killing of animals would be seen as cruel by our delicate western standards. If this is morally acceptable, what is "unacceptable suffering"? To whom is is unacceptable and what changes that it becomes acceptable? A vegan questioner suggested her omnivorous friend should witness the killing of an animal if he wished to eat meat. If he did and continued eating meat, would he then be exculpated? If so, where is the morality? Why should the vegan's morality be superior to the omnivore's? Should the vegan witness the grinding poverty and backbreaking work of 3rd world child agricultural labourers before eating their produce? Why would morality come into eating meat? It is perfectly natural for human animals to eat other animals as well as vegetation, and some minerals. Finally, 100 years ago, in what was a less sensitive time, very few would have given a thought to eating meat and many people slaughtered their own stock. This is a common enough practice in many countries less fortunate than our own. Where was the morality then? Sometimes it is possible to perform an action and state that there is no moral question.
Accepted:
October 22, 2009

Comments

Sally Haslanger
October 23, 2009 (changed October 23, 2009) Permalink

Your question raises many issues. Here are three:

1) If something is natural for humans, isn't it permissible?

2) If someone performs an action, or a group has a practice, that enables them to survive under exceptionally harsh conditions, isn't it permissible?

3) If someone acts in a way that seems moral to them, based on the standards of their society at the time, isn't it morally acceptable?

A full answer to (1), I think, should explore what it means for something to be natural for humans. Isn't it also natural for me to use my rational capacties to decide what I ought to eat rather than just going for whatever tastes good or is edible? Many things are edible, even nutritious, for humans, but we don't think it is appropriate to eat them under normal circumstances. Rational reflection on our relationships to each other and the non-human world is natural and acting in ways consistent on that reflection is too. Also, there are many things that people have argued are natural, but clearly aren't morally permissible. For example, people have argued that rape and racism are both natural. Suppose they are. Does that make them permissible? Clearly not.

One's answer to (2) will depend on the moral theory you endorse, the kind and cause of the harsh conditions, etc. But I would guess that many vegetarians would allow that if the only way you can survive (as an individual or a people) is to eat meat, then it is permissible to kill and eat animals, if you also aim to minimize their suffering. The more general point, however, is how we one should deal with conflicting (or apparently conflicting) moral duties. I believe I have moral duties to myself and my children, and I also have moral duties that concern how I treat animals. Sometimes these duties seem to conflict and I either have to come up with a principle that resolves the conflict, or act in a way that violates one duty to fulfill the other.

To (3), I think the answer is that sometimes we act immorally out of ignorance, and if our ignorance isn't negligent or culpable, we aren't blameworthy. But that doesn't make the action morally permissible. Many slaveholders didn't think that what they were doing was morally wrong, but it was. Men who beat their wives may think that they have a right to do so, but they are wrong and what they do is immoral. Is ignorance of the moral facts in these cases negligent? We'd have to look at particular cases. In the case of people who work in the meat industry, vegetarians believe that they are behaving immorally. Are they blameworthy? Again, it will depend on the case: sometimes yes, sometimes no.

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Jean Kazez
October 23, 2009 (changed October 23, 2009) Permalink

There is an answer excusing peoples fromagriculturally poor countries (and I would add the Inuit) yet, lackingsuitable abattoirs, their trapping and/or killing of animals would beseen as cruel by our delicate western standards. If this is morallyacceptable, what is "unacceptable suffering"? To whom is isunacceptable and what changes that it becomes acceptable?

Isn't it quite commonsensical to ask ourselves, when we are causing death and suffering, "Is it necessary or is it gratuitous?" Despite all the skepticism you express in your question, I'm going to bet you actually think that's a reasonable question.

I have read that in some parts of the world dogs are tenderized while still alive, and then killed and eaten. Basically, people beat dogs to produce meat with a special, delicious taste. (If it's not actually true, at least it makes a good thought experiment.) Now, I strongly suspect you would agree with me that causing suffering in that manner is not necessary. What's the thought here? Well, it's something to do with balance. My gut feeling (and I bet yours too) is that the loss to dogs here is excessive, compared to what humans gain.

Surely that's the sort of question we ought to bring to bear on our own issues about eating animals. The Inuit you mention did not have any way to survive, except to eat animals. Even if they had no humane methods of killing, they might have still answered the necessity question in the affirmative. Though they inflicted suffering, it was not gratuitous suffering.

On the other hand, if you watch some videos about how animals are treated in factory farms, I wouldn't be surprised if your own honest judgment is that the cruelty inflicted is gratuitous. You might make up your mind to at least buy cage-free eggs (for instance). But then you'll have to look at the way laying hens are treated in cage-free facilities. Again, the same sort of question has to be asked. If you keep asking the necessity question, it may make you at least appreciate the reasoning of a vegan, who says that killing animals for food is inevitably gratuitous, since we just do it for food pleasure in a society where we have abundant alternatives to eating animal products.

Perhaps your sense of balance is different, and you think the harm we impose is necessary. Maybe you think your food pleasure matters enormously. If you think about the "necessity" question long and hard, I suspect you will find it at least harder to defend using animals as food. At the very least, you'll find a vegan easier to understand.

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