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Moral Risk and Humane Farming

Published online by Cambridge University Press:  05 August 2019

Fayna Fuentes López*
Affiliation:
Macquarie University
*
*Corresponding author. Email: esther.fuentes-lopez@hdr.mq.edu.au

Abstract

Humane farming, that is, a husbandry system where animals do not suffer, either during their lives, or at the time of their killing, has been advertised as an ethical alternative to the horrors of factory farming. Although it could be argued that such a system does not currently exist, we ought to determine whether this is a morally desirable end to strive for. My objective is to assess one of the utilitarian arguments used in the debate about humane farming. In particular, I am interested in whether we have risk-related reasons to argue against the implementation of this practice. I will argue, against de Lazari-Radek and Singer, that considerations of moral risk should lead us to reject the practice of humane farming. In doing so, I will engage with arguments dealing with both the badness of animal death and the value of coming into existence.

Type
Article
Copyright
Copyright © Cambridge University Press 2019 

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References

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2 Here I will focus on act-utilitarianism. Rule-utilitarianism may in fact be more apt to deal with general practices than act-utilitarianism, as act-utilitarians may need to evaluate the specificity of different farms (I owe this insight to an anonymous reviewer). However, the particular argument I am countering has been presented in act-utilitarian terms.

3 See for instance: Bentham, J., The Collected Works of Jeremy Bentham: An Introduction to the Principles of Morals and Legislation (Oxford, 1996)Google Scholar; Singer, P., Animal Liberation (London, 1995)Google Scholar; Singer, P., Practical Ethics, 3rd edn. (Cambridge, 2011)CrossRefGoogle Scholar; Norcross, A., ‘Puppies, Pigs, and People: Eating Meat and Marginal Cases’, Philosophical Perspectives 18.1 (2004), pp. 229–45CrossRefGoogle Scholar; Rachels, J., Created from Animals: The Moral Implications of Darwinism (Oxford, 1990)Google Scholar.

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11 When I say ‘a short life is better than no life at all’ I mean a very short life, as many (if not most) of the animals humans consume die in infancy or shortly thereafter. A good visual summary of the average life span of farm animals (and further bibliography) can be found on the Four Paws website: Four Paws, ‘Farm Animal Life Expectancy’ <www.four-paws.us/campaigns/farm-animals-/farm-animal-life-expectancy/> (2019).

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16 Guerrero, ‘Don't Know, Don't Kill’, p. 79.

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26 The fact that not all rejectionist thinkers have endorsed an antinatalist position may be due to the inextricable link between sex and reproduction until the twentieth century. It was only after the possibility of separating sex and reproduction arose that the ethical antinatalist movement could emerge. Furthermore, there are many non-philosophical reasons why a sound philosophical position can fail to become mainstream, from prejudices to self-interest. Moreover, we also need to keep in mind that, as animals shaped through natural selection, we have a strong biological drive to reproduce, and this may create a strong bias against views that oppose this drive.

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36 Belshaw, ‘Meat’.

37 A related criticism could argue that antinatalists have no stake in concerns about farming, because they are committed to human extinction, and if there were no humans there would be no farming. However, note that having confidence in the plausibility (or even the truth) of a moral position does not mean believing that the state of affairs that it regards as best will be achieved soon (or ever). While antinatalists claim that abstaining from procreation is the moral option, there are still billions of humans on the planet and countless moral issues that we should deal with.

38 I am deeply indebted to Neil Levy and Stephen Bennett for helpful comments on previous drafts of this article. I am also grateful to two anonymous reviewers for their input.