Ethical reflection deals not only with the moral standing and handling of animals, it should also include a critical analysis of the underlying relationship. Anthropological, psychological, and sociological aspects of the human–animal-relationship should be taken into account. Two conditions, asymmetry and ambivalence, are taken as the historical and empirical basis for reflections on the human–animal-relationship in late modern societies. These conditions explain the variety of moral practice, apart from paradoxes, and provide a framework to systematize animal ethical problems in a (...) broader field. This allows the development of ideal relationships as moral orientation across anthropocentric or sentientistic ethical theories. These ideal relationships are called the patronage-model, the friendship-model and the partnership-model. The ethical problem of creating transgenic animals is discussed in the light of these ideal relationships. (shrink)

Animal production, especially pork production, is facing growing international criticism. The greatest concerns relate to the environment, the animals’ living conditions, and the occupational diseases. But human and animal conditions are rarely considered together. Yet the living conditions at work and the emotional bond that inevitably forms bring the farm workers and the animals to live very close, which leads to shared suffering. Suffering does spread from animals to human beings and can cause workers physical, mental, and also moral suffering, (...) which is all the more harmful due to the fact that it is concealed. The conceptual tools used to conceal suffering ( animal welfare, stress, pain) suggest that the industrial system can be improved, whereas for farmers it is by definition incompatible with animal husbandry. (shrink)

The construction and use of space is highly structuring in the lives of household members of both human and non-human animals. The choice of social practice is embedded in the ways in which both human and non-human animals physically organize the world around them. The architectural vestiges of houses—both in terms of the distribution of material culture within and surrounding them, and architectural choices—provide frameworks for a social practice that was shared between humans and living, domestic animals, or animal materiality. (...) The notion of meeting points is explored via both its tangible and metaphorical aspects to approach the meetings—the physical performances and their significance—of humans and animals in the past. To gauge the potential likenesses and differences, two case studies are compared from the Late Bronze Age in Scandinavia and Early Iron Age in Sicily. Both case studies represent societies where domestic animals were present and formed part of the household subsistence. A framework is presented that takes into consideration the spatial potential of allowing human-animal relationships to unfold within the framework of the everyday social practice of the household. (shrink)

If respect for the dignity ofnon-human creatures is to be an element of publicpolicy it needs, as a first step, to be assimilatedinto the common morality. It is suggested that suchrespect may be based on several philosophicalpremises. Limiting the discussion to sentient animals,the paper reviews three of these: the concept ofanimal telos; the application of Rawlsiancontractarianism to the case of non-human animals asmoral patients; and human attitudes to animals in thelight of virtue theory. Consideration is then given tothe extent to (...) which, by accommodating respect for thedignity of animals within the common morality, theseprinciples might find more substantive expression inpublic policy. (shrink)

If respect for the dignity of non-human creatures is to be an element of public policy it needs, as a first step, to be assimilated into the common morality. It is suggested that such respect may be based on several philosophical premises. Limiting the discussion to sentient animals, the paper reviews three of these: the concept of animal telos; the application of Rawlsian contractarianism to the case of non-human animals as moral patients; and human attitudes to animals in the light (...) of virtue theory. Consideration is then given to the extent to which, by accommodating respect for the dignity of animals within the common morality, these principles might find more substantive expression in public policy. (shrink)

GREGORY McELWAIN | : This paper explores the intersection of animal and environmental ethics through the thought of Mary Midgley. Midgley’s work offers a shift away from liberal individualist animal ethics toward a relational value system involving interdependence, care, sympathy, and other components of morality that were often overlooked or marginalized in hyperrationalist ethics, though which are now more widely recognized. This is most exemplified in her concept of “the mixed community,” which gained special attention in J. Baird Callicott’s effort (...) to create a “unified environmental ethics.” In this, Callicott saw the potential in Midgley’s thought for bringing animal and environmental ethics “back together again.” However, this paper argues that he oversimplified and misapplied her complex concept. This is primarily due to his attempt to harmonize her approach with a rigid dichotomy between domestic and wild animals—as well as one between individuals and collectives—in his conception of the land ethic in the tradition of Aldo Leopold. Throughout, this paper also highlights Midgley’s value as an early contributor to the convergence of animal and environmental ethics. | : Cet article explore l’intersection entre l’éthique animale et l’éthique environnementale par le biais de la pensée de Mary Midgley. Le travail de Midgley prend ses distances d’une éthique animale libérale individualiste pour se rapprocher d’un système de valeurs relationnel qui implique l’interdépendance, le soin, la sympathie, et d’autres éléments de la morale qui ont souvent été négligés ou marginalisés dans le contexte de l’éthique hyperrationnaliste, bien qu’actuellement plus largement reconnus. Le meilleur exemple de cela se retrouve dans son concept de « la communauté mixte », lequel a bénéficié d’une attention particulière chez J. Baird Callicot et son effort pour créer une « éthique environnementale unifiée ». En cela, Callicot a vu le potentiel de la pensée de Midgley’s pour une « réunification » de l’éthique animale et l’éthique environnementale. Or, cet article soutient qu’il a simplifié et appliqué à tort le concept complexe de Midgley, en raison de sa tentative de concilier l’approche de cette dernière avec une stricte dichotomie entre animaux sauvages et domestiques – en plus d’une autre entre individus et collectivités – suivant sa conception de l’éthique de la terre dans la tradition d’Aldo Leopold. Tout au long du texte, cet article met en relief l’importance de Midgley comme l’une des premiers théoriciens à avoir contribué à la convergence de l’éthique animale et de l’éthique environnementale. (shrink)

This article explores what an ethicfor organic animal husbandry might look like,departing from the assumption that organicfarming is substantially based in ecocentricethics. We argue that farm animals arenecessary functional partners in sustainableagroecosystems. This opens up additional waysto argue for their moral standing. We suggestan ethical contract to be used as acomplementary to the ecocentric framework. Weexpound the content of the contract and end bysuggesting how to apply this contract inpractice. The contract enjoins us to share thewealth created in the agroecosystem (...) (by ourjoint contributions) by enjoining us to carefor the welfare and needs of the individualanimal, and to protect them from exploitation(just as human co-workers should not beexploited). The contract makes promoting goodanimal welfare a necessary condition forbenefiting farm animals. Animals for their partare guaranteed coverage under the contract solong as they continue to contribute to thesystem with products and services. (shrink)

The paper deals with partiality flowing from special relationships. Two main problems are discussed. The first concerns the relationship between partiality and genuine moral obligations. If partiality can bring about such obligations only if it is reasonable, what requirements should it meet in order to be reasonable? The second problem is one of animal ethics. Can the concept of reasonable partiality help us articulate what is morally at stake in a current discussion about the treatment of domestic animals, viz. the (...) European discussion about the castration of pigs? (shrink)