I heard something to do with Nitrogen and …cow farts(?) I am really unsure of this and would like to learn more.
Answer -
4 Parts
- Ethical reason for consuming animals
- Methane produced by cows are a harmful greenhouse gas which is contributing to our current climate crisis
- Health Reasons - there is convincing evidence that processed meats cause cancer
- it takes a lot more calories of plant food to produce the calories we would consume from the meat.
Details about the answers are in the comments
It’s not about “all life” but about “all sentient life”. Only beings that are able have pleasant and unpleasant experience should be considered. If something (living or not) cannot experience suffering then you can’t harm it, by definition.
Sentience is studied scientifically. It cannot be stated with absolute certainty but scientists have good sets of criteria and experiences that helps identify it. With the current knowledge it’s almost certain that all mammals are sentient, like us. Fishes and birds are also very likely to be sentient. Some species of insects are probably sentient while others may not be. And plants are likely not sentient.
But even if all living things are sentient, it doesn’t change very much. Speciesism means treating beings differently only because they belong to some specific species. There are good reasons to treat different beings differently but they should be based on the beings’ interests, not their species (and studying sentience helps identifying these interests). It’s very likely that we do less harm by growing plants than by breeding animals. And even if it was the same amount of suffering we would still do less harm by avoiding eating animals because breeding them to eat them actually requires more plants than just eating plants. We should seek to minimise suffering and avoiding eating animal is a good way to do that.
I don’t agree on your analysis of sentience. The term sentience has no concrete meaning, so how can you base your moral judgements on this? Plenty of plant life has senses and are able to “feel” things.
This follows no definition of harm that I am aware of, and I do not agree with it. If you are not aware that you have been harmed, you are still harmed. So you should also be able to be harmed even when you could not be aware of it. Therefore, I do not accept this sentiocentric (just learned this word) argument.
And this is one of those reasons. A human’s (or any other animal’s) continued existence is mutually exclusive with the food’s continued existence. If we do not follow speciest dogma, we might as well eat other humans.
I’ve heard this tired argument that plants and sentient mammals have the same capacity for suffering so many times. I think it is a disingenuous way of excusing the suffering your choices support.
A plant does not grieve when it’s offspring is removed from it. It does not have fear, or joy. Plants don’t play with each other and bond.
Yes. They communicate, and react to stimuli. So does a computer, but neither are sentient
I don’t think it is disingenuous at all. You may draw the line at sentience, but you have provided no argument for why this is correct. Why must we consider the harm exactly up to sentience? Why must we only consider conscious pain resulting from harm, and not nociception? It is easy to dismiss people as disingenuous, especially if you don’t really have any arguments for your case.
I don’t see how there can exist any good arguments for where to draw the line, which is why it bothers me when people claim the moral high ground, but cannot offer any arguments on why their behaviour is most morally correct. You can say “reduce suffering of sentient beings”, and most people probably agree, but I think it is completely natural to prioritise yourself, your family and friends and your species above other animals. So how much suffering of yourself is as important as the suffering of a chicken. Probably substantially less. I don’t think you will ever convince anyone of your beliefs by simply denying that their weightings of human-to-animal suffering is wrong and yours is right.
That’s a lot of rationalization with no facts to back it up.
I’m getting a “well ackchually” vibe from your comment. If I put a mouse on the ground next to a flower and told you to stomp one of them to death, You would be comfortable with either option equally?
Yes plants respond to negative stimuli, that doesn’t imply suffering on the level of a conscious being.
You’re making a lot of assumptions about my beliefs in your comment. I do not believe any animal has more right to life than any other animal. With that said if you are in the woods trying to survive like our ancestors then your biological needs take priority, you can’t survive on plants in winter. The thing is that is not our reality. We are wolfing down red meat giving ourselves colon cancer needlessly. Trading suffering for joy, not suffering for survival
I, honestly, have no idea what you are talking about. Which facts would you find relevant in a philosophical discussion on morality?
I am sorry you feel that way, that was not my intention.
Honestly I find this example a little comical because I think most people would definitely choose to rid themselves of the pest and keep their pretty flower. However, I do understand your sentiment. I don’t think my personal views really matter, but I have some rough hierarchy of living organism ordering how highly I value their interests. For example, I think a human is more important than a mouse to me, so I would rather kill a mouse than a human, if I had to choose. Similarly, I think a hare is more important than a flower, so I would rather kill a flower than a hare.
I am sorry, I have incorrectly conflated your comment with that of the original.
These to statements are completely contradictory. You are more important than other animals, thus you sacrifice them for you own survival. If you have no more “right” to survival than a hare, how is it ethical to kill it to ensure your own survival?
Alright, we are talking right past each other. Have a good one
It does have a concrete meaning. Scientific papers usually define what they are studying. For example the Review of the Evidence of Sentience in Cephalopod Molluscs and Decapod Crustaceans has a definition. It also has criteria to evaluate it.
Having reactions to external stimulus is different from having feelings. Feelings require consciousness, or sentience.
Even having nociceptors doesn’t mean you can experience pain (see the above review in the “Defining sentience” section).
Yes you can be harmed without knowing it, but it still must have a negative effect on you. If something can’t have negative (or positive) experience then how can you say it’s being harmed?
If I throw a rock to the ground, it doesn’t make sense to say I harmed the rock, because a rock can’t experience being harmed. Being sentient is having this ability to experience being harmed. That’s why I meant it’s by definition that non sentient beings can’t be harmed. The word exists to distinguish what can and cannot experience harm (among other feelings).
But having food doesn’t necessarily mean harming something. And even if it does, different foods have different level of harm. We can choose the foods that minimize harm.
Indeed meat eaters don’t really have good reasons to exclude human meat.
When I say concrete meaning I mean that sentience is an abstract concept of which we can observe evidence of, but we cannot define clearly what it is. In the report you mentioned, you will see that they give 8 criteria for scientific evidence of sentience, i.e. these do not define what sentience is, but they are criteria that we presume sentient beings should satisfy. They even require several pages to explain the complications of how to define sentience and how to observe it.
I do admit that the extent of study on sentience of animals is greater than I initially thought, and I can see that one might have reasonably sufficient knowledge to judge, with some certainty, which life organism might be sentient (under definitions such as the one used in the report). But it seems to me nearly all animals fall under this umbrella of “some level of sentience”, I found this paper highlighting that many insects seem to have cognitive abilities, and might be capable of feeling harm. So to what extent must this go, can you not swat a mosquito in fear of its suffering?
But a rock is not alive, there is no evolutionary force driving its interest, as with all other living organisms. A sea cucumber has no proper nervous system (as I understand from a quick search), and thus could not “feel” pain. Yet, if you cut one in half, I would say that you have harmed it. But this is really just discussing the semantics of the word “harm”, the real point is that you are doing something to the organism that goes against its natural interests.
Yes they do, speciesism. A quite natural reason.
why should sentience matter at all?
Because if something is not sentient it cannot have negative experiences, so it can’t be harmed.
so?
The question was “why is eating meat bad?”, my answer is something like “because to have meat you must harm animals”, and someone answered that “we always harm something when we eat” and my answer is “no, there are foods that you can’t harm because they are not sentient”.
first, you can’t prove plants aren’t sentient. second even if you could, why should sentience matter? what ethical system even accounts for sentience as a factor of right behavior?
And you can’t prove something is sentient. But scientists have criteria that help determine whether a species is sentient. See this review for example.
I already answered. If something can’t be harmed there no need to prevent harming it.
About all animal welfare:
i don’t really like your use of harm here to exclude everything but sentient beings, but as a term of art, for the purposes of this discussion, i will indulge you.
why does it matter if something CAN be harmed? what creates a duty to NOT HARM something?
About all ethics is about reducing harm. If you don’t know that harming is bad I don’t think we can have a discussion.
Even if plants were sentient, and I’m not saying they are, but if. Would you rather “kill” orders of magnitude more plants to feed them to animals, then kill the animals and eat them, or would you kill the plants and eat them directly? One of them causes a lot less harm (if any at all), and it’s not eating the animals.
well, first, animals are mostly fed plants or parts of plants that people can’t or won’t eat, so the scale of the difference you described is orders of magnitude less than you are suggesting.
but, more importantly, why should sentience matter?
finally, whether i buy food from a shelf or not, the creature (flora or fauna) it came from is already harmed, and my purchase causes no more harm to it, so eating it has exactly no impact.
Those plants still have to be cultivated. If there are no animals to feed those plants to (for instance, low quality corn or low quality soy), the lane can be used for cultivating food for humans or in the case of low quality soy, the rain forest doesn’t have to be mowed down for it. Sentience matters because ideally, one should strive to reduce harm as much as possible. Especially unnecessary harm. There is a reason why I don’t torture cats and dogs for fun, and it’s the same reason I don’t eat killed and tortured cows, pigs, chickens, etc. just because I like the flavour of them. And of course your purchasing behaviour has impact on the amount of harm caused. Maybe not instantaneously, because it is indeed on the shelves already, but just like with voting in elections, if you don’t buy products that cause harm, demand drops ever so slightly. Then when more people inevitably follow, demand drops further in a big enough quantity to matter. That’s why you see a lot more vegetarian or vegan options in your supermarket today: because people buy them.