Trophy Hunting: Harmful to Humans

Regardless of whether trophy hunting might be beneficial towards animals, the economy, or the population, trophy hunting is harmful to the hunter. Killing an animal and using it's body for food or clothing may be acceptable, but proudly displaying the dead body of an animal is not morally justifiable. Killing a human in self-defense is usually considered okay, but it would not be acceptable to hang up the head of someone you killed in self-defense on your mantle. There is no reason to use the body of an animal you killed as a "trophy". Trophy hunting places value on dominance, violence, and ownership of other bodies.

Kant argued that our duties towards animals are actually just duties towards humanity. Kicking a dog is not bad because it harms the dog, but because it harms the character of the human kicking it. While I don't agree with this line of thinking in every context, I think it can be applied to the issues of trophy hunting. Alastair Gunn gave good justifications for hunting in Zimbabwe, but I am still not convinced that the glorification of this violent act is justifiable. Using the dead body of an animal you killed as a trophy is harmful towards humanity.

Question: What is a good justification for the "trophy" aspect of trophy hunting?

Response to Shelby's "For Whom is Vegetarianism Morally Obligatory?"

Shelby argues that most people in developed countries could afford a vegan/vegetarian lifestyle if they sacrificed other "luxuries". Shelby also argues that food should be a top priority for humans, even more important than shelter. What do you consider a "luxury"? I don't think it's ethical to tell people, including poor people, how to spend their money. I can agree with you that food is very important, but it's not fair to expect everyone to feel the same way. If a poor family decides to spend money on Christmas presents for their children to make them happy instead of high quality food for a few months, then that is their choice. I personally don't know what it's like to live in poverty so I don't feel like I have the right to say what should be the top priority for a poor person, since I have never lived it.

Furthermore, as we briefly discussed in class, one must have access to knowledge about food, health, and the meat industry to make these informed decisions about their diet. So, even if people in poverty were making food a top priority, they still might not be able to maintain a vegan/vegetarian lifestyle. These disadvantages are much more than "inconveniences".

Question: Why have people stopped spending as much money on food?

Preference

We tend to prefer people that are our family or friends over people who aren't. We also tend to favor people who are from our communities over people who aren't. More controversially, humans tend to favor other humans that belong to their race, religion, gender, or country over people outside of these larger communities. These preferences are unfair because people are not more or less valuable based on how similar they are to us. We prefer people who are like ourselves because we can empathize with them more easily than people who are different from us. For example, when there is a news story of a white kid who brought a gun to school, or committed some type of violent crime, it is treated differently than when a young person of color commits a violent crime. When it is a young white person, everyone says "how could this be happening to our children?" When it is a young person of color, it is some "other" type of person that we feel no connection to. This happens because the media is generally controlled by white people, and people feel more empathy towards others that are "like them". This example of preferring beings that are more like oneself is wrong, and so is preferring a species that is more like oneself. Can our species bias be unlearned, or is it natural?

Ought Implies Can Part II: Food and Morality

In class we have talked about physical health and financial situations that would make it hard for someone to be a vegetarian. Something we haven't spoken about yet is psychological reasons for not becoming a vegetarian. When someone is recovering from an eating disorder they are often told not to restrict their diet. Having "off-limits" food can lead people back into eating disorder habits. Even for someone who has completely recovered from an eating disorder, they might have to follow this rule for the rest of their lives to avoid a relapse. For many people with eating disorders/disordered eating habits, they become a vegetarian or vegan, not for ethical reasons, but as a way to control their lives or as a form of self-punishment. Since many people have eating disorders (8 million Americans*), people who have psychological reasons for not eating meat are not a small exception; they are a large portion of the population. When we talk about people being "morally obligated" to adopt a certain diet, we are implying that people can be "good" or "bad" depending on what they eat. Our society has a tendency to assign morality to food and people who eat certain foods. For example, how often do we hear someone say "I was so bad last night. I ate a piece of chocolate" or "I need to be good for the rest of the week and only eat X amount of calories". Why is a person "good" or "bad" because of what they eat? Obviously, consuming animals has moral implications, but we should blame the industries that mistreat their animals, not regular people who are eating something that they have been exposed to their whole lives.

*http://www.state.sc.us/dmh/anorexia/statistics.htm

"Ought Implies Can": A Response to "The Basic Argument For Vegetarianism"

In James Rachels' article, "The Basic Argument For Vegetarianism", he says that we should adopt a vegetarian diet because there is no real reason to eat meat; we can survive without it. He implies that the only reason people aren't ethical vegetarians is because they like the way meat tastes. Rachels is overlooking many people who do not have food security. Food security is when food is available and accessible to you. While buying vegetables may be cheaper than buying meat, to carefully plan out a diet that includes protein and iron from other sources takes time, knowledge, and probably more money. As Kathryn Paxton George points out in "A Paradox of Ethical Vegetarianism", not everybody has access to or can afford dietary supplements. Also, people are more likely to become an ethical vegetarian when they have access to knowledge about the way their food is made. Not everybody is privileged enough to go to college, or even finish high school. Because not all people have the same education level, not everybody is enlightened about the cruel ways animals are made into meat. So, people might not be able to be an ethical vegetarian because they 1) don't have access to all the foods/supplements necessary for a vegetarian diet and 2) don't have access to the knowledge that leads people to become ethical vegetarians. Rachels, and many other people who propose that everybody should adopt a vegetarian diet, are assuming that everybody can. Vegetarianism and veganism are lifestyles. It is an ethical decision to stop eating/using animal products but it also dictates the way a person will live. Since not all people have the same resources, it is unfair to assume that all people are capable of living their life a certain way.

Question: What changes need to be made so everyone can adopt a vegetarian/vegan diet?

Response to Bridgette-"Ethics of Hunting"

Bridgette talks about hunting in her post, and asks whether it is ethical to kill an animal if it is done painlessly. This goes back to Kaldewaij's argument about the harm of death. As I have said before on my blog, I don't think animals (or humans) are harmed by death, but I do think it is still unethical to kill an animal (or a human) unless there is a good reason to do so. A "good reason" would usually be in the animal's best interest (euthanasia) or self defense (an animal is attacking a human). I would not qualify hunting for food as a "good reason". Hunting for food is still hunting for sport- you're just being resourceful of what's left. It is not ethical to kill a human and eat his or her flesh except for maybe in extreme circumstances, because you don't need to eat human flesh in order to eat. You can get food from many other places. Similarly, it is not ethical to kill an animal for food because you don't need to get your food from animals. I am convinced that hunting is always done as a sport; people wouldn't do it if they didn't find it fun. I think people get a thrill out of killing something without being held morally responsible for it. Killing is power, and people like to feel powerful. Our culture is strangely fixated with killing and violence. It is in our everyday language; we use violent or rape imagery to convey an achievement ("We killed the opposing football team" or "I raped that math test"). Because this glorification of violence is so embedded in our culture, hunting might seem like no big deal, but if you analyze the arguments hunters give for what they do, it is clear that there is no moral justification for the sport of hunting.
Question: Is there another justification for hunting that I have missed?

Absolutism versus Incrementalism

Today in class we talked about absolutism and incrementalism. We discussed whether the meat industry should be reformed (incrementalism) or abolished completely (absolutism). I believe that, if there is something wrong with the world, we need to work towards getting rid of it completely, not making it a little less wrong. I understand that it is easier and probably more practical to just work within the system to make conditions a little better, but if you truly believe that animals deserve rights and freedom, then you are betraying yourself and your beliefs if you don't try to change the system. An incrementalist view is a compromise; matters such as life and death (and animal welfare is a matter of life and death) should not be handled this way. When slavery was still happening in the U.S., an incrementalist view of slavery could be "let's just try and make living conditions for slaves better. Abolishing slavery will never happen; we should focus our efforts on making slavery a little less miserable." The slavery analogy is dramatic, but it is a fair comparison. People sometimes don't realize that it is possible to change the world. You don't have to believe those pessimistic ideas that "that's just the way the world is" and "no one ever said life was fair". If you have a sense of what is right and what is wrong, then you should honor that by not compromising your beliefs. Question: What is a good defense of incrementalism?