In this essay, I will discuss if our actions towards animals are immoral. McGinn discusses his reasons shortly, assuming that he is correct. He claims that, “we have a moral duty to relieve the suffering, and cease the killing, of the animals with which we have dealings” (McGinn 150). This is the structure of his argument:
(1) It is morally wrong to cause the suffering and death of animals unnecessarily
(2) We do cause the suffering of and death of animals unnecessarily.
Therefore:
(3) What we do to animals is morally wrong.
As my thesis, I will reject his claim, and his arguments that support such claim; I shall call his allegation “Claim X”. Though objecting to this claim seems intuitively horrendous, I belief that his argument does not demonstrate the correct grounds for readers to be able to empathize with his views. In this paper, I will critically object to McGinn’s fundamental argument, by illustrating the flaws of his supporting claims. After his supporting claims are seen as fallacious, I shall demystify such key argument. Finally, to finish on a good note, I will propose an alternative view on the matter.
To start, I want to first define the terms, as he has on his article. By the term “suffering”, McGinn defines them as the following: “Eating meat, hunting, vivisection, and fur coats, and the like” (McGinns 151). For “the like”, I propose he meant, other activities such as owning animals, using them for entertainment, or work. To support his argument, he poses the following three points. First, he asserts that our uses of animals do not justify our means. Second, he believes that it is our moral duty to not cause any unnecessary suffering on animals. Third and last, he claims that it is erroneous to think of a...
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... destroy the environment by destroying the animals. If it is our moral duty to preserve the environment, then it is our moral duty to preserve the species that come with it. Therefore, it is morally incorrect to allow those species to be used as production material.
Wrapping up, McGinn’s “Claim X” fails, it is not our duty to relieve the suffering and stop the killing of animals, which we have dealings with. “Claim X” fails because, McGinn’s supporting points do not have enough strength to support the three-premise argument. Since the argument for “Claim X” is not sustained, we are susceptible to believe that our duty towards animals end when we restrain from abusive, violent, or destructive behavior; but not when animals provide us with benefits that are intrinsic to them. In conclusion, our current interactions with animals do not portray an immoral behavior.
The long-term aim is to develop an approach to ethics that will help resolve contemporary issues regarding animals and the environment. In their classical formulations and as recently revised by animal and environmental ethicists, mainstream Kantian, utilitarian, and virtue theories have failed adequately to include either animals or the environment, or both. The result has been theoretical fragmentation and intractability, which in turn have contributed, at the practical level, to both public and private indecision, disagreement, and conflict. Immensely important are the practical issues; for instance, at the public level: the biologically unacceptable and perhaps cataclysmic current rate of species extinctions, the development or preservation of the few remaining wilderness areas, the global limitations on the sustainable distribution of the current standard of living in the developed nations, and the nonsustainability and abusiveness of today's technologically intense crop and animal farming. For individuals in their private lives, the choices include, for example: what foods to eat, what clothing to wear, modes of transportation, labor-intensive work and housing, controlling reproduction, and the distribution of basic and luxury goods. What is needed is an ethical approach that will peacefully resolve these and other quandaries, either by producing consensus or by explaining the rational and moral basis for the continuing disagreement.
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Both in and out of philosophical circle, animals have traditionally been seen as significantly different from, and inferior to, humans because they lacked a certain intangible quality – reason, moral agency, or consciousness – that made them moral agents. Recently however, society has patently begun to move beyond this strong anthropocentric notion and has begun to reach for a more adequate set of moral categories for guiding, assessing and constraining our treatment of other animals. As a growing proportion of the populations in western countries adopts the general position of animal liberation, more and more philosophers are beginning to agree that sentient creatures are of a direct moral concern to humans, though the degree of this concern is still subject to much disagreement. The political, cultural and philosophical animal liberation movement demands for a fundamental transformation of humans’ present relations to all sentient animals. They reject the idea that animals are merely human resources, and instead claim that they have value and worth in themselves. Animals are used, among other things, in basic biomedical research whose purpose is to increase knowledge about the basic processes of human anatomy. The fundamental wrong with this type of research is that it allows humans to see animals as here for them, to be surgically manipulated and exploited for money. The use of animals as subjects in biomedical research brings forth two main underlying ethical issues: firstly, the imposition of avoidable suffering on creatures capable of both sensation and consciousness, and secondly the uncertainty pertaining to the notion of animal rights.
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Albany: State University of New York Press, 1992. Call Number: HV4711.A5751992. Morris, Richard Knowles, and Michael W. Fox, eds. On the Fifth Day, Animal Rights. and Human Ethics.
I will first look at the views of Peter Singer, who is a utilitarian. A
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