In the United States, the northern spotted owl has declined throughout the Pacific Northwest even though its habitat has been protected under the Endangered Species Act. The main culprit for this decline is the likely human-facilitated invasion of the barred owl. The United States Fish and Wildlife Service conducted an experiment in which they lethally removed the barred owls from selected areas in Washington, Oregon, and California. In those locations, the northern spotted owl populations have stabilized and increased. Some have (...) argued that we should kill the barred owl to protect the northern spotted owl. In this essay, I argue that the competitive displacement of northern spotted owls by the barred owl should not be addressed by killing the later to save the former. The most powerful objection to this conclusion is that we will lose old-growth temperate rainforest without an indicator species like the spotted owl protected under the Endangered Species Act. In response, I argue that we should directly conserve old-growth temperate rainforest independent of the northern spotted owl. In effect, we need legislation and policies that protects endangered ecosystems. (shrink)

Democracy is shown to be a non-instrumental good-in-itself (as well as an instrument in securing other goods) by extrapolation from the Aristotelian premise that humans are political animals. Because humans are by nature language-using, as well as sociable and common-end-seeking beings, the capacity to associate in public decisions is constitutive of the human being-kind. Association in decision is necessary (although insufficient) for happiness in the sense of eudaimonia. A benevolent dictator who satisfied all other conditions of justice, harms her subjects (...) by denying them opportunity to associate in the decisions by which their community is governed. (shrink)

Animal welfare science and ecology are both generally concerned with the lives of animals, however they differ in their objectives and scope; the former studies the welfare of animals considered ‘domestic’ and under the domain of humans, while the latter studies wild animals with respect to ecological processes. Each of these approaches addresses certain aspects of the lives of animals living in the world though neither, we argue, tells us important information about the welfare of wild animals. This paper argues (...) for the development of a new scientific discipline ‘welfare biology’ to address these issues and more, given the deficiencies of pre-existing life science disciplines to research the subject. Welfare biology is the study of the welfare of all living beings who have a welfare, with a value orientation toward promoting that welfare, regardless of the beings’ situation or relationship to humans and our activities. (shrink)

Stephen Clark’s article The Rights of Wild Things from 1979 was the starting point for the consideration in the animal ethics literature of the so-called ‘predation problem’. Clark examines the response of David George Ritchie to Henry Stephens Salt, the first writer who has argued explicitly in favor of animal rights. Ritchie attempts to demonstrate—via reductio ad absurdum—that animals cannot have rights, because granting them rights would oblige us to protect prey animals against predators that wrongly violate their rights. This (...) article navigates the reader through the debate sparked off by Clarke’s article, with as final destination what I consider to be the best way to deal with the predation problem. I will successively discuss arguments against the predation reductio from Singer’s utilitarian approach, Regan’s deontological approach, Nussbaum’s capability approach, and Donadson and Kymlicka’s political theory of animal rights. (shrink)

In light of the extent of wild animal suffering, some philosophers have adopted the view that we should cautiously assist wild animals on a large scale. Recently, their view has come under criticism. According to one objection, even cautious intervention is unjustified because fallibility is allegedly intractable. By contrast, a second objection states that we should abandon caution and intentionally destroy habitat in order to prevent wild animals from reproducing. In my paper, I argue that intentional habitat destruction is wrong (...) because negative duties are more stringent than positive duties. However, I also argue that the possible benefits of ecological damage, combined with the excusability of unintended, unforeseeable harm, suggest that fallibility should not paralyse us. (shrink)

This paper is a summary of my book 'Wild Animal Ethics'.

Wild animal reproduction poses an important moral problem for animal rights theorists. Many wild animals give birth to large numbers of uncared-for offspring, and thus child mortality rates are far higher in nature than they are among human beings. In light of this reproductive strategy – traditionally referred to as the ‘r-strategy’ – does concern for the interests of wild animals require us to intervene in nature? In this paper, I argue that animal rights theorists should embrace fallibility-constrained interventionism: the (...) view that intervention in nature is desirable but should be constrained by our ignorance of the inner workings of ecosystems. Though authors sometimes assume that large-scale intervention requires turning nature into an enormous zoo, I suggest an alternative. With sufficient research, a new form of gene editing called CRISPR promises to one day give us the capacity to intervene without perpetually interfering with wild animals’ liberties. (shrink)

Ng :255–285, 1995. https://doi.org/10.1007/bf00852469) models the evolutionary dynamics underlying the existence of suffering and enjoyment and concludes that there is likely to be more suffering than enjoyment in nature. In this paper, we find an error in Ng’s model that, when fixed, negates the original conclusion. Instead, the model offers only ambiguity as to whether suffering or enjoyment predominates in nature. We illustrate the dynamics around suffering and enjoyment with the most plausible parameters. In our illustration, we find surprising results: (...) the rate of failure to reproduce can improve or worsen average welfare depending on other characteristics of a species. Our illustration suggests that for organisms with more intense conscious experiences, the balance of enjoyment and suffering may lean more toward suffering. We offer some suggestions for empirical study of wild animal welfare. We conclude by noting that recent writings on wild animal welfare should be revised based on this correction to have a somewhat less pessimistic view of nature. (shrink)

Most people believe that suffering is intrinsically bad. In conjunction with facts about our world and plausible moral principles, this yields a pro tanto obligation to reduce suffering. This is the intuitive starting point for the moral argument in favor of interventions to prevent wild animal suffering. If we accept the moral principle that we ought, pro tanto, to reduce the suffering of all sentient creatures, and we recognize the prevalence of suffering in the wild, then we seem committed to (...) the existence of such a pro tanto obligation. Of course, competing values such as the aesthetic, scientific or moral values of species, biodiversity, naturalness or wildness, might be relevant to the all-things-considered case for or against intervention. Still, many argue that, even if we were to give some weight to such values, no plausible theory could resist the conclusion that WAS is overridingly important. This article is concerned with large-scale interventions to prevent WAS and their tractability and the deep epistemic problem they raise. We concede that suffering gives us a reason to prevent it where it occurs, but we argue that the nature of ecosystems leaves us with no reason to predict that interventions would reduce, rather than exacerbate, suffering. We consider two interventions, based on gene editing technology, proposed as holding promise to prevent WAS; raise epistemic concerns about them; discuss their potential moral costs; and conclude by proposing a way forward: to justify interventions to prevent WAS, we need to develop models that predict the effects of interventions on biodiversity, ecosystem functioning, and animals’ well-being. (shrink)

Martha Nussbaum has expanded the capabilities approach to defend positive duties of justice to individuals who fall below Rawls’ standard for fully cooperating members of society, including sentient nonhuman animals. Building on this, David Schlosberg has defended the extension of capabilities justice not only to individual animals but also to entire species and ecosystems. This is an attractive vision: a happy marriage of social, environmental and ecological justice, which also respects the claims of individual animals. This paper asks whether it (...) is one that the capabilities approach can really deliver. Serious obstacles are highlighted. The potential for conflict between the capability-based entitlements of humans and those of nonhuman animals or ‘nature’ is noted, but it is argued that this does not constitute a decisive objection to the expanded capabilities approach. However, intra-nature conflicts are so widespread as to do so: the situation is outside the circumstances of justice as they are standardly understood. Schlosberg attempts to reconcile such conflicts by re-examining what it means to flourish as a sentient nonhuman animal. This fails, because of the distinction between flourishing as a species, which often requires predation, and flourishing as an individual, which is as frequently incompatible with it. Finally, the paper considers how a capabilities theorist might move beyond such conflicts, identifying two possible strategies (which are not themselves unproblematic) for reconciling the demands of humans, animals and ecosystems. (shrink)

Do non-human animals have an interest in sociopolitical freedom? Cochrane has recently taken up this important yet largely neglected quest ion. He argues that animal freedom is not a relevant moral concern in itself, because animals have a merely instrumental but not an intrinsic interest in freedom (Cochrane 2009a, 2012). This paper will argue that even if animals have a merely instrumental interest in freedom, animal freedom should nonetheless be an important goal for our relationships with animals. Drawing on recent (...) work on the value of freedom, it will be argued that freedom is non-specifically instrumentally valuable. Accordingly, freedom is a means to other goods, but often it is not possible to identify those goods in advance or aim for them directly. Some of the reasons that make freedom non-specifically valuable for human relationships, it will be argued, also apply to relationships between humans and animals. Amongst other implications, it will be shown how this argument provides a response to those who fear that stricter animal protection policies might undermine people’s freedom: A concern for freedom actually requires stricter protection policies rather than speak against them. (shrink)

This article examines and rejects the view that nonhuman animals cannot be recipients of justice, and argues that the main reasons in favor of universal human rights and global justice also apply in the case of the international protection of the interests of nonhuman animals. In any plausible theory of wellbeing, sentience matters; mere species membership or the place where an animal is born does not. This does not merely entail that regulations of the use of animals aimed at reducing (...) their suffering should be implemented. It actually supports the end of such use, as well as other positive steps to provide help and to promote what is good not only for domesticated animals, but also for those living in the wild. Another reason to bring the protection of animals' interests into the international arena is that it is at this level that numerous animal exploitation industries enjoy the protection of different agreements and institutions. It does not follow from this that changing international law should be animal advocates' first priority, but it does follow that they should conduct their work internationally and not limit it to their own countries. (shrink)

Humans often intervene in the wild for anthropocentric or environmental reasons. An example of such interventions is the reintroduction of wolves in places where they no longer live in order to create what has been called an “ecology of fear”, which is being currently discussed in places such as Scotland. In the first part of this paper I discuss the reasons for this measure and argue that they are not compatible with a nonspeciesist approach. Then, I claim that if we (...) abandon a speciesist viewpoint we should change completely the way in which we should intervene in nature. Rather than intervening for environmental or anthropocentric reasons, we should do it in order to reduce the harms that nonhuman animals suffer. This conflicts significantly with some fundamental environmental ideals whose defence is not compatible with the consideration of the interests of nonhuman animals. (shrink)

Ethical consequentialist vegetarians believe that farmed animals have lives that are worse than non-existence. In this paper, I sketch out an argument that wild animals have worse lives than farmed animals, and that consistent vegetarians should therefore reduce the number of wild animals as a top priority. I consider objections to the argument, and discuss which courses of action are open to those who accept the argument.

The moral consideration of nonhuman animals and the critique of speciesism have been defended by appeal to a variety of ethical theories. One of the main approaches in moral and political philosophy today from which to launch such a defense is egalitarianism, which is the view that we should aim at favoring the worse off by reducing inequality. This paper explains what egalitarianism is and shows the important practical consequences it has for nonhuman animals, both those that are exploited by (...) humans and those in need of aid in the wild. Egalitarianism implies rejecting speciesism, and in practice it prescribes ceasing to exploit nonhuman animals as well as assisting them. Moreover, because they are worse off in comparison to humans, egalitarianism prescribes giving priority to the interests nonhuman animals. Due to this, egalitarianism gives us extra reasons to defend them beyond those entailed by other nonspeciesist approaches. (shrink)