In organic philosophy, the concept of naturalness is of major importance. According to the organic interpretation of animal welfare, natural living is considered a precondition for accomplishing welfare and the principal aims of organic production include the provision of natural living conditions for animals. However, respective regulations are lacking in organic legislation. In practice, the life of a calf in organic rearing systems can deviate from being natural, since common practices in dairy farms include early weaning, dehorning, or cow-calf separation (...) soon after birth. This case study explores how calf welfare is approached in six different organic dairy farms and how far the concept of naturalness is implemented. The farms included in this study were located in Norway and Sweden. A semi-structured questionnaire was used for data collection. The interviewed farmers approach the concept of welfare in various ways and state that naturalness is an aspect of animal welfare. However, in practice in the calf rearing systems under study, only a few naturalness aspects were implemented. Reasons for the observed discrepancy might lie in differing understandings of naturalness, in economic restrictions, and in other trade-offs resulting from production system inherent characteristics and in limited regulation concerning provision of natural living aspects. (shrink)

Activists’ investigations of animal cruelty expose the public to suffering that they may otherwise be unaware of, via an increasingly broad-ranging media. This may result in ethical dilemmas and a wide range of emotions and reactions. Our hypothesis was that media broadcasts of cruelty to cattle in Indonesian abattoirs would result in an emotional response by the public that would drive their actions towards live animal export. A survey of the public in Australia was undertaken to investigate their reactions and (...) responses to. The most common immediate reaction was feeling pity for the cattle. Women were more likely than men to feel sad or angry. Most people discussed the media coverage with others afterwards but fewer than 10 % contacted politicians or wrote to newspapers. We conclude that the public were emotionally affected by the media coverage of cruelty to cattle but that this did not translate into significant behavioral change. We recommend that future broadcasts of animal cruelty should advise the public of contact details for counseling and that mental health support contacts, and information should be included on the websites of animal advocacy groups to acknowledge the disturbing effect animal cruelty exposes can have on the public. (shrink)

Perhaps the commonest reasons for the keeping of pets are companionship and as a conduit for affection. Pets are, therefore, being “used” for human ends in much the same way as laboratory or farm animals. So shouldn’t the same arguments apply to the use of pets as to those used in other ways? In accepting the “rights” of farm animals to fully express their natural behavior, one must also accept the “right” of pets to express their intrinsic natural behavior. Dogs (...) kept in houses for most of the day are being kept in an unnatural environment. So are rabbits kept in hutches, and guinea-pigs or birds in cages. These conditions infringe the animals’ telos. Dogs are naturally pack animals, so is a dog in isolation being denied its telos? Other actions more deliberately infringe telos and autonomy. Enforced shampooing – or even exercise; hair-cutting of poodles; putting animals in clothes; and tail-docking. If de-beaking of chickens is considered wrong, then the same must be true for tail-docking of dogs. One should also question the ethics of specialist breeding – especially when that results in physiological disadvantages (boxers with breathing troubles). There would appear to be no advantage to the animals in having such health problems and when these are the direct result of the breeders’ desire for specific cosmetic traits, we should question the ethics of the practice at least as much as when animals are bred for specific agricultural traits. (shrink)

Perhaps the commonest reasons for the keeping of pets are companionship and as a conduit for affection. Pets are, therefore, being “used” for human ends in much the same way as laboratory or farm animals. So shouldn’t the same arguments apply to the use of pets as to those used in other ways? In accepting the “rights” of farm animals to fully express their natural behavior, one must also accept the “right” of pets to express their intrinsic natural behavior. Dogs (...) kept in houses for most of the day are being kept in an unnatural environment. So are rabbits kept in hutches, and guinea-pigs or birds in cages. These conditions infringe the animals’ telos. Dogs are naturally pack animals, so is a dog in isolation being denied its telos? Other actions more deliberately infringe telos and autonomy. Enforced shampooing – or even exercise; hair-cutting of poodles; putting animals in clothes; and tail-docking. If de-beaking of chickens is considered wrong, then the same must be true for tail-docking of dogs. One should also question the ethics of specialist breeding – especially when that results in physiological disadvantages (boxers with breathing troubles). There would appear to be no advantage to the animals in having such health problems and when these are the direct result of the breeders’ desire for specific cosmetic traits, we should question the ethics of the practice at least as much as when animals are bred for specific agricultural traits. (shrink)

The influence of religious beliefs on people's attitudes andactions in the area of animal welfare was examined by interviewing dairyworkers on kibbutzim (communal agricultural settlements) in Israel.Workers on religiously observant kibbutzim were no more consistent intheir attitudes toward and treatment of dairy cows than workers onnon-observant and selectively observant kibbutzim.

There is an ongoing debate in animalethics on the meaning and scope of animalwelfare. In certain broader views, leading anatural life through the development of naturalcapabilities is also headed under the conceptof animal welfare. I argue that a concern forthe development of natural capabilities of ananimal such as expressed when living freelyshould be distinguished from the preservationof the naturalness of its behavior andappearance. However, it is not always clearwhere a plea for natural living changes overinto a plea for the preservation (...) of theirnaturalness or wildness. In the first part ofthis article, I examine to what extent theconcerns for natural living meet ``theexperience requirement.'' I conclude that someof these concerns go beyond welfare. In thesecond part of the article. I ask whether wehave moral reasons to respect concernsfor the naturalness of an animal's living thattranscend its welfare. I argue that the moralrelevance of such considerations can be graspedwhen we see animals as entities bearingnon-moral intrinsic values. In my view the``natural'' appearance and behavior of an animalmay embody intrinsic values. Caring for ananimal's naturalness should then be understoodas caring for such intrinsic values. Intrinsicvalues provide moral reasons for action iffthey are seen as constitutive of the good lifefor humans. I conclude by reinterpreting,within the framework of a perfectionist ethicaltheory, the notion of indirect dutiesregarding animals, which go beyond andsupplement the direct duties towardsanimals. (shrink)

On the statute books, New Zealand has a strong regulatory system that protects nonhuman animals on farms. Animals are guaranteed the “Five Freedoms,” including freedom to express normal patterns of behavior. This theoretically strong protection is weakened considerably, however, through institutional structures and practices. A loophole in the law allowing practices that violate the Five Freedoms in “exceptional circumstances” is used frequently. The Ministry of Agriculture and Forestry is the government agency that administers animal welfare regulation. This agency is also (...) responsible for increasing primary production, and the farming industry has undue influence with MAF. The National Animal Welfare Advisory Committee is appointed by MAF, and this group is also dominated by industry interests, with a view of animal welfare that excludes behavioral concerns. These factors result in a weakening of welfare requirements. Various solutions to increase protection are proposed, including a requirement that all science and public concerns be taken into account when making decisions on animal welfare and that animal welfare be regulated by an independent government body. (shrink)

The cause of poor welfare in broilers is multifactorial, but genotype is a major contributor. Modern broilers have been bred for rapid growth, and this leads to increases in lameness and ascites as the legs and hearts of the heavier birds find it difficult to cope with the extra demands placed on them. Visible lameness indicative of pain is more common in New Zealand than in Europe. The government, however, insists that New Zealand welfare standards are higher than Europe. The (...) government also appears to have a strong antipathy to those demanding better welfare for broilers. Reasons for this antipathy and disparities between government statements and research results are discussed. Government publications reveal that animal welfare is seen as a question of image for market access and that there is little concern with animal welfare as an ethical imperative for its own sake. The Animal Welfare Act in theory makes it an offence to ill treat an animal, but in practice allows exemptions for industrial agriculture. The interests of animals may be better protected by an independent animal welfare advisory service. (shrink)

The way that nonhuman animals and other nonhuman sentient beings are portrayed in the Christian-based Harry Potter series, C. S. Lewis's Narnia series, and Tolkien's Middle Earth stories is discussed from a Christian animal liberationist perspective.Middle Earth comes closest to a liberationist ideal, in that vegetarianism is connected with themes of power, healing, and spirituality. Narnia could be described as a more enlightened welfarist society where extremes of animal cruelty are frowned upon, but use of animals for food is acceptable. (...) In contrast, the more recent Harry Potter series portrays a less enlightened attitude toward human and nonhuman animals. Animals are treated merely as ends, vegetarianism is unheard of, and the view that even iconic species have intrinsic worth is ridiculed. (shrink)

The Brambell Report of 1965 recommended that animals should have the freedom to stand up, lie down, turn around, groom themselves and stretch their limbs. The Farm Animal Welfare Council (FAWC) developed these into the Five Freedoms, which are a framework for the analysis of animal welfare. The Five Freedoms are well known in farming, policy making and academic circles. They form the basis of much animal welfare legislation, codes of recommendations and farm animal welfare accreditation schemes, and are the (...) foundation of the Welfare Quality® assessment scheme. The Five Freedoms are also extensively employed for the education of veterinary and animal welfare science students. Hence they have proven to be of great practical utility. In this paper, the Five Freedoms framework is examined in terms of necessary and sufficient conditions for the analysis of animal welfare. Overall, the Five Freedoms are judged to be individually necessary and jointly sufficient as a framework for the analysis of animal welfare. FAWC has recently criticized the Five Freedoms for concentrating on negative aspects of welfare. However, it is shown here how the satisfaction of the Five Freedoms should lead to good welfare, from the animal’s point of view. The Five Freedoms are formulated as ideals of animal welfare. This has significant advantages that have likely contributed to their impact. However, the ideality of the Five Freedoms means that the framework is without power to determine what a satisfactory level of animal welfare is, in an ethical sense. (shrink)

That death is not a welfare issue appears to be a widespread view among animal welfare researchers. This paper demonstrates that this view is based on a mistaken assumption about harm, which is coupled to ‘welfare’ being conceived as ‘welfare at a time’. Assessments of welfare at a time ignore issues of longevity. In order to assess the welfare issue of death, it is necessary to structure welfare assessment as comparisons of possible lives of the animals. The paper also demonstrates (...) that excluding the welfare issues of being deprived of life from the ethical assessment of killing distorts the ethical considerations. (shrink)

The aim of this paper is to take normative aspects of animal welfare in corporate practice from a blind spot into the spotlight, and thus connect the fields of business ethics and animal ethics. Using insights from business ethics and animal ethics, it argues that companies have a strong responsibility towards animals. Its rationale is that animals have a moral status, that moral actors have the moral obligation to take the interests of animals into account and thus, that as moral (...) actors, companies should take the interests of animals into account, more specifically their current and future welfare. Based on this corporate responsibility, categories of corporate impact on animals in terms of welfare and longevity are offered, including normative implications for each of them. The article concludes with managerial implications for several business sectors, including the most animal-consuming and animal-welfare-threatening industry: the food sector. Welfare issues are discussed, including the issue of killing for food production. (shrink)

The US Food and Drug Administration’s final Guidance for Industry on the regulation of transgenesis in animal agriculture has paved the way for the commercialization of genetically engineered (GE) farm animals. The production-related diseases associated with extant breeding technologies are reviewed, as well as the predictable welfare consequences of continued emphasis on prolificacy at the potential expense of physical fitness. Areas in which biotechnology could be used to improve the welfare of animals while maintaining profitability are explored along with regulatory (...) schema to improve agency integration in GE animal oversight. (shrink)

This article discusses the interplay of public policy and market-driven initiatives to improve farm animal welfare. Over the last couple of decades, the notion of ‘market-driven animal welfare’ has become popular, but can the market deliver the FAW that consumers and politicians expect? Using the Danish pork sector as the empirical setting, this article studies efforts to improve private FAW standards following changes to general regulations. The analysis shows that ethical misgivings regarding the adequacy of current and prospective FAW standards (...) are tempered by the economic considerations that guide the practices of some actors. The study also shows that efforts to improve FAW standards are contingent on collaboration and coordination across globalised markets among actors with divergent interests. The findings have important implications for market practices and public policy in relation to FAW. (shrink)

(2013). What to Think of Canine Obesity? Emerging Challenges to Our Understanding of Human–Animal Health Relationships. Social Epistemology: Vol. 27, No. 1, pp. 90-104. doi: 10.1080/02691728.2012.760662.

This essay examines the fundamental role of veterinarians in companion animal practice by developing the idea of veterinarians as strong advocates for their nonhuman animal patients. While the practitioner-patient relationship has been explored extensively in medical ethics, the relation between practitioner and animal patient has received relatively less attention in the expanding but still young field of veterinary ethics. Over recent decades, social and professional ethical perspectives on human-animal relationships have undergone major change. Today, the essential role of veterinarians is (...) not entirely clear. Furthermore, veterinarians routinely face pressure, often insidious, to refrain from pursuing their patients’ vital interests. In exploring the concept of strong patient advocacy, this essay investigates the increasingly common suggestion that veterinarians have ‘primary obligation’ and ‘first allegiance’ to their animal patients rather than to other parties, such as their clients or employers. The related concept of a fiduciary duty, which is sometimes encountered in medical ethics, is similarly explored as it applies to companion animal practice. The resultant idea of a strong patient advocate places companion animal veterinarians conceptually and ethically close to human health professionals, not least pediatricians. (shrink)

Although human well-being is a topic of much contemporary philosophical discussion, there has been comparatively little theoretical discussion in philosophy of (nonhuman) animal well-being. Animal welfare science is a well-established scientific discipline that studies animal well-being from an empirical standpoint. This article examines parts of this literature that may be relevant to philosophical treatments of animal well-being and to other philosophical issues. First, I explain the dominant conceptions of well-being in animal welfare science and survey some debates in that literature (...) surrounding these competing conceptions. Second, I explain the empirical methods used to measure animal well-being. Third, I argue for the philosophical relevance of the research in animal welfare science and outline some philosophical issues concerning animal welfare and its science that I claim are worthy of attention by philosophers. (shrink)

The concept of natural behavior is a key element in current Dutch policy-making on animal welfare. It emphasizes that animals need positive experiences, in addition to minimized suffering. This paper interprets the concept of natural behavior in the context of the scientific framework for welfare assessment. Natural behavior may be defined as behavior that animals have a tendency to exhibit under natural conditions, because these behaviors are pleasurable and promote biological functioning. Animal welfare is the quality of life as perceived (...) by the animal. Animals have evolved cognitive-emotional systems (“welfare needs”) to deal with a variable environment. Animals do not only have so-called physiological needs such as the need for food, water, and thermal comfort. They also need to exercise certain natural behaviors such as rooting or nest-building in pigs, and scratching or dust-bathing in poultry. All needs must be taken into account in order to assess overall welfare. The degree of need satisfaction and frustration can be assessed from scientific information about the intensity, duration, and incidence of (welfare) performance criteria such as measurements of behavior and/or (patho)physiology. Positive welfare value relates to how animals are inclined to behave under natural conditions, in preference tests, and in consumer-demand studies. Negative welfare value relates to stress, frustration, abnormal behavior, aggression, and reduced fitness. Examples are given to illustrate how the need to perform natural behaviors can be assessed following the general principles for welfare assessment, providing a first approximation of how different natural behaviors affect animal welfare. (shrink)

Functional MRI of fully awake and unrestrained dog ’volunteers' has been proven an effective tool to understand the neural circuitry and functioning of the canine brain. Although every dog owner would vouch that dogs are perceptive, cognitive, intuitive and capable of positive emotions/empathy, as indeed substantiated by ethological studies for some time, neurological investigations now corroborate this. These studies show that there exists a striking similarity between dogs and humans in the functioning of the caudate nucleus, and dogs experience positive (...) emotions, empathic-like responses and demonstrate human bonding which, some scientists claim, may be at least comparable with human children. There exists an area analogous to the ’voice area' in the canine brain, enabling dogs to comprehend and respond to emotional cues/valence in human voices, and evidence of a region in the temporal cortex of dogs involved in the processing of faces, as also observed in humans and monkeys. We therefore contend that using dogs in invasive and/or harmful research, and toxicity testing, cannot be ethically justifiable. (shrink)

Animal welfare is a concept that plays a role within both our moral deliberations and the relevant areas of science. The study of animal welfare has impacts on decisions made by legislators, producers and consumers with regards to housing and treatment of animals. Our ethical deliberations in these domains need to consider our impact on animals, and the study of animal welfare provides the information that allows us to make informed decisions. This thesis focusses on taking a philosophical perspective to (...) answer the question of how we can measure the welfare of animals. Animal welfare science is an applied area of biology, aimed at measuring animal welfare. Although philosophy of animal ethics is common, philosophy focussing on animal welfare science is rare. Despite this lack, there are definitely many ways in which philosophical methods can be used to analyse the methodologies and concepts used in this science. One of the aims of the work in this thesis is to remedy this lack of attention in animal welfare. Animal welfare science is a strong emerging discipline, but there is the need for conceptual and methodological clarity and sophistication in this science if it is to play the relevant informative role for our practical and ethical decision-making. There is thus is a strong role here for philosophical analysis for this purpose. The central aim of this thesis is to provide an account of how we can measure subjective animal welfare, addressing some of the potential problems that may arise in this particular scientific endeavour. The two questions I will be answering are: what is animal welfare, and how do we measure it? Part One of the thesis looks at the subjective concept of animal welfare and its applications. In it, I argue for a subjective welfare view - that animal welfare should be understood as the subjective experience of individuals over their lifetimes - and look at how the subjective welfare concept informs our ethical decision-making in two different cases in applied animal ethics. Part Two of the thesis looks more closely at the scientific role of welfare. Understanding welfare subjectively creates unique measurement problems, due to the necessarily private nature of mental states and here I address a few of these problems, including whether subjective experience is measurable, how we might validate indicators of hidden target variables such as welfare, how we can make welfare comparisons between individual animals and how we might compare or integrate the different types of experience that make up welfare. I end with a discussion of the implications of all these problems and solutions for the practice of welfare science, and indicate useful future directions for research. (shrink)

The performance of natural behavior is commonly used as a criterion in the determination of animal welfare. This is still true, despite many authors having demonstrated that it is not a necessary component of welfare – some natural behaviors may decrease welfare, while some unnatural behaviors increase it. Here I analyze why this idea persists, and what effects it may have. I argue that the disagreement underlying this debate on natural behavior is not one about which conditions affect welfare, but (...) a deeper conceptual disagreement about what the state of welfare actually consists of. Those advocating natural behavior typically take a “teleological” view of welfare, in which naturalness is fundamental to welfare, while opponents to the criterion usually take a “subjective” welfare concept, in which welfare consists of the subjective experience of life by the animal. I argue that as natural functioning is neither necessary nor sufficient for understanding welfare, we should move away from the natural behavior criterion to an alternative such as behavioral preferences or enjoyment. This will have effects in the way we understand and measure welfare, and particularly in how we provide for the welfare of animals in a captive setting. (shrink)