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Betraying Animals

The Journal of Ethics 23 (2):183-200 (2019)

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  1. You Can't Betray a Fish: One Reason Eating Fish May Cause Less Harm Than Eating Cows.Ronald G. Oldfield - 2022 - Journal of Animal Ethics 12 (1):51-58.
    In The Ultimate Betrayal: Is There Happy Meat?, Bohanec (2013) proposed that farmed animals raised humanely may experience betrayal when slaughtered. I argue based on personal experience that humans often betray trust relationships with farmed animals. Using published scientific literature, I find that typical farmed animals (mammals) and farmed fishes are both cognitively capable of a rudimentary experience of betrayal. However, the manner in which fishes are typically maintained does not present opportunities for human-fish trust relationships to develop. Eating farmed (...)
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  • Welcoming, Wild Animals, and Obligations to Assist.Josh Milburn - 2021 - Journal of Agricultural and Environmental Ethics 34 (6):1-20.
    What we could call ‘relational non-interventionism’ holds that we have no general obligation to alleviate animal suffering, and that we do not typically have special obligations to alleviate wild animals’ suffering. Therefore, we do not usually have a duty to intervene in nature to alleviate wild animal suffering. However, there are a range of relationships that we may have with wild animals that do generate special obligations to aid—and the consequences of these obligations can be surprising. In this paper, it (...)
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  • Welcoming, Wild Animals, and Obligations to Assist.Josh Milburn - 2023 - Ethics, Policy and Environment 26 (2):231-248.
    What we could call ‘relational non-interventionism’ holds that we have no general obligation to alleviate animal suffering, and that we do not typically have special obligations to alleviate wild animals’ suffering. Therefore, we do not generally have a duty to intervene in nature to alleviate wild animal suffering. However, there are a range of relationships that we may have with wild animals that do generate special obligations to aid – and the consequences of these obligations can be surprising. In this (...)
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  • Should biomedical research with great apes be restricted? A systematic review of reasons.David DeGrazia, Javiera Perez Gomez & Bernardo Aguilera - 2021 - BMC Medical Ethics 22 (1):1-20.
    BackgroundThe use of great apes (GA) in invasive biomedical research is one of the most debated topics in animal ethics. GA are, thus far, the only animal group that has frequently been banned from invasive research; yet some believe that these bans could inaugurate a broader trend towards greater restrictions on the use of primates and other animals in research. Despite ongoing academic and policy debate on this issue, there is no comprehensive overview of the reasons advanced for or against (...)
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  • The Ethics of Touch and the Importance of Nonhuman Relationships in Animal Agriculture.Steve Cooke - 2021 - Journal of Agricultural and Environmental Ethics 34 (2):1-20.
    Animal agriculture predominantly involves farming social animals. At the same time, the nature of agriculture requires severely disrupting, eliminating, and controlling the relationships that matter to those animals, resulting in harm and unhappiness for them. These disruptions harm animals, both physically and psychologically. Stressed animals are also bad for farmers because stressed animals are less safe to handle, produce less, get sick more, and produce poorer quality meat. As a result, considerable efforts have gone into developing stress-reduction methods. Many of (...)
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  • How dogs perceive humans and how humans should treat their pet dogs: Linking cognition with ethics.Judith Benz-Schwarzburg, Susana Monsó & Ludwig Huber - 2020 - Frontiers in Psychology 11.
    Humans interact with animals in numerous ways and on numerous levels. We are indeed living in an “animal”s world,’ in the sense that our lives are very much intertwined with the lives of animals. This also means that animals, like those dogs we commonly refer to as our pets, are living in a “human’s world” in the sense that it is us, not them, who, to a large degree, define and manage the interactions we have with them. In this sense, (...)
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