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Moral Vegetarianism, Part 12 of 13

Animal Ethics

For an explanation of this feature, click on “Moral Vegetarianism” at the bottom of this post. The Argument from Brutalization The previous argument was based on an alleged indirect effect on human beings of not eating meat. It is argued that the killing and eating of meat indirectly tends to brutalize people.

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Moral Vegetarianism, Part 1 of 13

Animal Ethics

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. Mine is not.

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Moral Vegetarianism, Part 11 of 13

Animal Ethics

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. Second, it seems to assume that not eating meat is the best way to conserve grain.

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Moral Vegetarianism, Part 2 of 13

Animal Ethics

For an explanation of this feature, click on “Moral Vegetarianism” at the bottom of this post. SOME PROBLEMS OF MORAL VEGETARIANISM With respect to traditional moral vegetarianism some problems immediately come to the fore. What animals is it morally wrong to eat? But what is the extent of the universal moral principle?

Morals 40
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Henry S. Salt (1851-1939) on Beefy Morals

Animal Ethics

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. Good living," unfortunately, is a somewhat equivocal term.

Morals 40
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Kristof

Animal Ethics

For example: Does Kristof own stock in a rival company?) Kristof writes, by way of apology for his "hypocrisy," that he eats meat ("albeit with misgivings") and has "no compunctions about using mousetraps." Eating meat and using mousetraps are as different (morally speaking) as night and day. This is cynicism.

Meat 40
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W. D. Ross (1877-1971) on the Right and the Good

Animal Ethics

Now when we ask what is the general nature of morally good actions, it seems quite clear that it is in virtue of the motives that they proceed from that actions are morally good. Thus a morally good action need not be the doing of a right act, and the doing of a right act need not be a morally good action.

Rights 40