In this paper, we analyse the Wittgensteinian critique of the orthodoxy in animal ethics that has been championed by Cora Diamond and Alice Crary. While Crary frames it as a critique of “moral individualism”, we show that their criticism applies most prominently to certain forms of moral individualism (namely, those that follow hedonistic or preference-satisfaction axiologies), and not to moral individualism in itself. Indeed, there is a concrete sense in which the moral individualistic stance cannot be escaped, and we believe (...) that it is this particular limitation that justified Crary’s later move to a qualified version of moral individualism. At the same time, we also argue that there are significant merits to the Wittgensteinian critique of moral individualism, which pertain to its attack on the rationalism, naturalism, and reductionism that characterise orthodox approaches to animal ethics. We show that there is much of value in the Wittgensteinians’ call for an ethics that is more human; an ethics that fully embraces the capacities we are endowed with and one that pays heed to the richness and complexity of our moral lives. (shrink)

In this paper, we tackle the widely held view that practice-oriented approaches to ethics are conservative, preserving the moral status quo, and, in particular, that they do not promote any change in our dealings with animals or formulate clear principles that help us to achieve such change. We shall challenge this view with reference to Wittgensteinian ethics. As a first step, we show that moral thought and action rest on basic moral certainties like: equals are to be treated equally and (...) unequals unequally. We then explore the relations between this insight and the notion of the difficulty of reality elaborated by Cora Diamond. Our goal is to show that a Wittgensteinian-Diamondian approach to animal ethics is not necessarily morally conservative. Indeed, it offers a profound practice-oriented approach to animal ethics that is capable of promoting change in human dealings with animals because it is compatible with radical critique. (shrink)

:In a recent paper in Cambridge Quarterly of Healthcare Ethics on the necessary conditions for morally responsible animal research David DeGrazia and Jeff Sebo claim that the key requirements for morally responsible animal research are an assertion of sufficient net benefit, a worthwhile-life condition, and a no-unnecessary-harm condition. With regards to the assertion of sufficient net benefit, the authors claim that morally responsible research offers unique benefits to humans that outweigh the costs and harms to humans and animals. In this (...) commentary we will raise epistemic, practical, and ethical challenges to DeGrazia and Sebo’s emphasis on benefits in the prospective assessment of research studies involving animals. We do not disagree with DeGrazia and Sebo that, at the theoretical level, the benefits of research justify our using animals. Our contribution intends to clarify, at the practical level, how we should understand benefits in the prospective assessment and moral justification of animal research. We argue that ASNB should be understood as an assessment of Expectation of Knowledge Production in the prospective assessment and justification of animal research. EKP breaks down into two further claims: that morally responsible research generates knowledge worth having and that morally responsible research is designed and executed to produce generalizable knowledge. We understand the condition called knowledge worth having as scientists’ testing a hypothesis that, whether verified or falsified, advances an important interest, and production of generalizable knowledge in terms of scientific integrity. Generalizable knowledge refers to experimental results that generalize to a larger population beyond the animals studied. Generalizable scientific knowledge is reliable, replicable, and accurately descriptive. In sum, morally responsible research will be designed and carefully executed to successfully test a hypothesis that, whether verified or falsified, advances important interests. Our formulation of EKP, crucially, does not require further showing that an experiment involving animals will produce societal benefits. (shrink)

The “One Health” initiative promises to combine different health-related issues concerning humans and animals in an overarching concept and in related practices to the benefit of both humans and animals. Far from dismissing One Health, this paper nevertheless argues that different veterinary interventions are determined by social practices and connected expectations and are, thus, hardly compliant with only one single conceptualization of health, as the One Health concept suggests. One Health relies on a naturalistic understanding of health focusing on similar (...) bodies that show a similar etiology. However, logics, normativity, and practices exhibit differences when it comes to combatting infectious diseases, maintaining productivity of livestock animals or preventing companion animals from suffering. Therefore, drawing from Charles Rosenberg’s groundbreaking texts on framing disease, we suggest to conceive of health as dispersed in different frames. Thus, this paper proposes to interpret health as complex and multi-layered concept. We distinguish and introduce an objectivist, a functional, and a sentientistic frame of health. Instead of reducing the differential veterinary practices to one paradigmatic understanding, health is seen as a model case of Wittgenstein’s concept of family resemblance. Different and distinct perspectives on veterinary medicine show sufficient overlapping that allows for a common conceptualization, but there is not one single underlying logic suitable to understand and ethically reflect all veterinary interventions. This differentiability promises to reduce moral stress in veterinary professionals since it allows the interpretation of various, seemingly contradicting practices as dependent on multi-layered and socially determined scopes of responsibility. (shrink)

Tierschutz neu denken: Würde – nicht nur Leid vermeiden.

Die angewandte Ethik hat nicht nur eine überaus erfolgreiche Geschichte hinter sich, sondern auch eine für philosophische Disziplinen beispiellos breite Öffentlichkeitswirksamkeit entfaltet. Der Verzicht auf starke Theorien, die Orientierung an der Praxis, die Ausdifferenzierung nach Problemfeldern und die Bereitschaft, als eine Stimme unter anderen in Kommissionen und Institutionen gesellschaftlicher Steuerung mitzuwirken, hat Ethiker in die Lage versetzt, praktikable Lösungen für reale Probleme zu generieren. Seither ist ethische Reflexion gefragt, wenn es im säkularen, pluralistischen Staat um gesellschaftliche Orientierungen und politische Weichenstellungen (...) geht. Doch die praktische Nützlichkeit und Nutzbarkeit der angewandten Ethik, der sie ihre Karriere verdankt, bleibt nicht ohne Auswirkungen auf ihr theoretisches Fundament. Was bedeutet es für die Ethik als wissenschaftliche Disziplin, wenn sie den Elfenbeinturm verlässt und sich so den Ansprüchen der Praxis aussetzt. Welche methodisch-theoretischen Implikationen hat ihre Anwendungs- und Erfolgsorientierung? Zu den vielfältigen Fragen, die die Anwendung ethischer Theorien für dieselben aufwirft, legen in diesem Buch renommierte Ethiker ihre Reflexionen und Antworten dar. (shrink)

Der Begriff ›Tierversuch‹ kann in einem engen und in einem weiten Sinne verwendet werden. Im weiten Sinne kann man unter ›Tierversuch‹ jede wissenschaftliche oder experimentelle Verwendung von Tieren verstehen. Im engeren Sinn, der auch dem Tierversuchsrecht der Europäischen Union oder dem deutschen Tierschutz-Gesetz zugrunde liegt, bezeichnet der Begriff ›Tierversuch‹ solche wissenschaftlichen Verfahren mit lebenden Tieren, die mit Schmerzen, Belastungen oder Schäden der Tiere verbunden sein können. Artikel 3 der einschlägigen Richtlinie 2010/63/EU beispielsweise definiert den Tierversuch als »jede invasive oder nicht (...) invasive Verwendung eines Tieres zu Versuchszwecken oder anderen wissenschaftlichen Zwecken mit bekanntem oder unbekanntem Ausgang, oder zu Ausbildungszwecken, die bei dem Tier Schmerzen, Leiden, Ängste oder dauerhafte Schäden in einem Ausmaß verursachen kann, das dem eines Kanüleneinstichs gemäß guter tierärztlicher Praxis gleichkommt oder darüber hinaus geht«. Der Geltungsbereich der Richtlinie umfasst neben lebenden, nichtmenschlichen Wirbeltieren auch selbständig Nahrung aufnehmende Larven, Säugetierföten ab dem letzten Drittel ihrer normalen Entwicklung und lebende Kopffüßer. Ähnliche Bestimmungen finden sich auch im deutschen Tierschutz-Gesetz. (shrink)

The portrayal of animals in the media is often criticised for instrumentalising, objectifying and anthropomorphising animals :53–79, 1997; Lerner and Kalof in Sociol Q 40:565–586, 1999; Stewart and Cole in Int J Multidiscip Res 12:457–476, 2009). Although we agree with this criticism, we also identify the need for a more substantiated approach to the moral significance of instrumentalisation, objectification and anthropomorphism. Thus, we propose a new framework which is able to address the morally relevant aspects of animal portrayal in the (...) media. We closely examine the normative messages communicated by an unusual TV commercial in which an anthropomorphised piglet advertises organic beef. This serves as a case example to relate the philosophical and ethical concepts of objectification and anthropomorphism to each other and show how they can be applied. We conclude that the commercial conveys a message of animal instrumentalisation as being normatively correct within the constraint of good animal welfare. The depicted form of instrumentalisation is, nonetheless, associated with harm for the animals and thus, needs to overcome cognitive dissonance. To achieve this, animals are directly objectified by a trivialised and de-individualised portrayal. Moreover, animals are indirectly objectified even when they are anthropomorphised as they are granted significance only through being human-like. Thus, objectification and anthropomorphism are not opposing terms in our proposed framework. In addition, objectification, together with the reference to the dominant ideology, and combined with humorous anthropomorphism weakens scrutiny of these normative messages by the viewers. This eventually augments a decrease of moral concern for farmed animals in advertisement employing such portrayals. (shrink)

If we are to better understand and negotiate current and future problems in the food supply chain, it will be essential to pay more attention to the role and position of professionals involved. 'Professionals in food chains' addresses questions as: What are the main ethical challenges for professionals in the food supply chain? Who within this complex field holds responsibility for what? What does it mean for the food-related professions to operate in an atmosphere of immense social tension and high (...) expectations? Which virtues are required to do a 'good' job? In brief: What can be said about the roles, responsibilities, and ethics of professionals across this dynamic field? Topics covered include general issues on professional roles and responsibility, sustainable food supply chains, novel approaches in food production systems, current food politics, the ethics of consumption, veterinary ethics, pedagogical/educational and research ethics, as well as aquacultural, agricultural, animal, and food ethics. (shrink)

The main objective of this paper is to introduce the concept of the “animal patient” to academic debates on animal ethics, veterinary ethics and medical ethics. This move reflects the prioritization of the animal patient in the veterinary profession’s own current ethical self-conception. Our paper contributes to the state of research by analysing the conceptual prerequisites for the constitution and understanding of animals as patients through the lens of two concepts fundamental to the medical field: health and disease. The first (...) section describes, how these concepts are inextricably entangled with the animal’s becoming a patient. The understanding of health and disease, we determine, has a great impact on the actual treatment of animals as patients. We show that a naturalistic perspective on health and disease still prevails in the veterinary field. By contrast, we use a historical study to demonstrate how a socio-historical perspective on animal diseases enriches our understanding of veterinary practice and its ethical dimensions. This perspective will prove not only able to deal with the wide variety of veterinary patients, but also to release underlying normative processes to ethical reflection and research. We elaborate on that assertion by spelling out the constructive dimension between the veterinary gaze and the objects of its experience. The final section brings veterinary medicine’s ethical relationship to the animal patient into the picture. The discipline is guided by an ethical principle of advocacy, defined as the responsibility to recognise and defend the animal patient’s interest in health. Our principle conclusion is that ethical philosophical thinking on interactions between specific notions of health and disease and animal patients makes a substantial contribution to surmounting this moral challenge. As ‘health’ and ‘disease’ determine the options for the articulation of an animal patient’s interest, investigation into the ever-changing and particular conceptualisations of these notions fosters its recognition. We conclude with a prospect resulting from those theoretical insights: meeting the animal patient’s interest could furthermore mean seeking an articulation of the specific interactions between concrete, living animal patients and veterinary concepts. (shrink)