The Edge of “Animal Rights”

A central task of environmental ethics, which have been arising since 1960s, is to extend the objects of moral concern beyond the individuals of Homo sapiens. (Here, it involves the issue of the boundary of environmental ethics. In a narrow sense, an environmental ethic must grant moral concern to holistic environmental objects (such as ecosystems). On the other hand, if we broadly define the environmental ethic as an ethic that shows moral concern not limited to Homo sapiens and its individuals only, then, these “generalized” environmental ethics include Peter Singer’s “animal liberation” and Tom Regan’s “animal rights”. In this article, the term “environmental ethic” refers to an environmental ethic in a generalized sense.) All the objects deserving moral concern constitute the moral community. The trajectory and boundary of this extension are different among different schools. Compared to other schools, Tom Regan’s “animal rights” has a relatively smaller moral community, making it more “conservative” at first sight. Meanwhile, the rights view, like other schools, faces the question regarding the edge of moral concern. This question consists of two sub-questions: (1) where is the boundary of the moral community and (2) how ought we to treat the objects of moral concern near the boundary? Given the closeness of Regan’s theory to traditional ethics (regarding the boundary of the moral community), this study is mainly focused on analyzing the edge of moral concern within the framework of the theory of animal rights. Further, I investigate the similarities and differences in the boundary of moral concern among various schools of environmental ethics. The comparative analysis demonstrates a subtle relation between science and moral philosophy, and reveals a similar form of a metaphysical premise adopted by all environmental ethics. This research helps to clarify the moral concern of environmental ethics, which is an essential prerequisite for establishing a new ethic, and therefore helps to consolidate the reference of environmental ethics to environmental management.     

Building a Sustainable Future for Animal Agriculture: An Environmental Virtue Ethic of Care Approach within the Philosophy of Technology

Agricultural technologies are non-neutral and ethical challenges are posed by these technologies themselves. The technologies we use or endorse are embedded with values and norms and reflect the shape of our moral character. They can literally make us better or worse consumers and/or people. Looking back, when the world’s developed nations welcomed and steadily embraced industrialization as the dominant paradigm for agriculture a half century or so ago, they inadvertently championed a philosophy of technology that promotes an insular human-centricism, despite its laudable intent to ensure food security and advance human flourishing. The dominant philosophy of technology has also seeded particular ethical consequences that plague the well-being of human beings, the planet, and farmed animals. After revisiting some fundamental questions regarding the complex ways in which technology as agent shapes our lives and choices and relegates food and farmed constituents into technological artifacts or commodities, I argue that we should accord an environmental virtue ethic of care—understood as caretaking—a central place in developing a more conscientious philosophy of technology that aims at sustainability, fairness, and humaneness in animal agriculture. While technology shapes society, it also is socially shaped and an environmental virtue ethic of care (EVEC) as an alternative design philosophy has the tools to help us take a much overdue inventory of ourselves and our relationships with the nonhuman world. It can help us to expose the ways in which technology hinders critical reflection of its capacity to alter communities and values, to come to terms with why we may be, in general, disengaged from critical ethical analysis of contemporary agriculture and to consider the moral shape and trajectory and the sustainability of our food production systems going into the future. I end by outlining particular virtues associated with the ethic of care discussed here and consider some likely implications for consumers and industry technocrats as they relate to farming animals.     

Stories and maps, images and archives: multimethod approach to the political ecology of native property rights and natural resource management in Sabah, Malaysia

The study of human-environmental relations is complex and by nature draws on theories and practices from multiple disciplines. There is no single research strategy or universal set of methods to which researchers must adhere. Particularly for scholars interested in a political ecology approach to understanding human-environmental relationships, very little has been written examining the details of “how to” design a project, develop appropriate methods, produce data, and, finally, integrate multiple forms of data into an analysis. A great deal of attention has been paid, appropriately, to the theoretical foundations of political ecology, and numerous scholarly articles and books have been published recently. But beyond Andrew Vayda’s “progressive contextualization” and Piers Blaikie and Harold Brookfield’s “chains of explanation,” remarkably little is written that provides a research model to follow, modify, and expand. Perhaps one of the reasons for this gap in scholarship is that, as expected in interdisciplinary research, researchers use a variety of methods that are suitable (and perhaps unique) to the questions they are asking. To start a conversation on the methods available for researchers interested in adopting a political ecology perspective to human-environmental interactions, I use my own research project as a case study. This research is by no means flawless or inclusive of all possible methods, but by using the details of this particular research process as a case study I hope to provide insights into field research that will be valuable for future scholarship.     

Ethical obligations of veterinarians and animal scientists in animal agriculture

It is patent that society is evolving an ethic for the treatment of animals which goes well beyond the standard prohibitions against cruelty. This new ethic for animals takes the consensus ethic for the treatment of humans in society and extends it,mutatis mutandis, to the treatment of animals. Though this ethic has been applied first to research animals, its extension to agricultural animals is inevitable, and has already begun. This article explores the extent to which veterinary medicine and animal science, the major scientific fields relevant to animal agriculture, can accommodate the emerging ethic.     

Ethics,ecology and development: Styles of ethics and styles of agriculture

This paper proposes to test the ethical acceptability of four styles of agricultural resource management: (1) contemporary industrial integrated systems agriculture, (2) modern industrial input dependent agriculture, (3) continuous traditional agriculture and (4) non-continuous (or swidden) traditional agriculture. The test of ethical acceptability is whether or not these styles of agricultural resource management embrace or are even compatible with that pattern of practical reasoning and interaction among ethical agents which we have independent theoretic grounds for preferring. The preferred sorts of practical reasoning and interaction are those which we find operating in ethical theories which are strongly committed to letting the discretion of ethical agents construct what is right for them to do. Thus the discussion distinguishes several different strengths of constructivist ethics relating them to the work of John Rawls, Immanuel Kant and Onora O'Neill. Then it argues for the theoretic preferability of one particular strength of constructivist ethic. The paper winds up by arguing that only traditional continuous agriculture embodies the preferred sort of practical reasoning and interaction among ethical agents. Further, I argue that this is the only style of agriculture which can embody such reasoning and patterns of interaction. Thus, as we consider the role of agriculture in our plans of international development, we have one reason to try to favor traditional continuous agriculture. To do otherwise would ignore the ethical superiority of the practical reasoning and patterns of interaction of traditional agriculturalists.     

Constrained Choice and Climate Change Mitigation in US Agriculture: Structural Barriers to a Climate Change Ethic

This paper examines structural barriers to the adoption of climate change mitigation practices and the evolution of a climate change ethic among American farmers. It examines how seed corn contracts in Michigan constrain the choices of farmers and allow farmers to rationalize the over-application of fertilizer and associated water pollution and greenhouse gas emissions. Seed corn contracts use a competitive “tournament” system where farmers are rewarded for maximizing yields. Interviews and a focus group were used to understand fertilizer over-application and barriers to participating in a climate change mitigation program. Results indicate that farmers agree that they over-apply fertilizer but would be unlikely to participate in a mitigation program due to their contracts and lack of support from seed corn companies. Because only a few companies control access to the seed corn market, farmers feel they have few choices. Farmers rationalized their practices as their only option given the competitive nature of their contracts and blamed other sources of pollution. Despite increasing efforts to educate farmers about climate change, structural barriers will continue to constrain participation in mitigation efforts and the development of a climate change ethic.     

Towards socially just adaptive climate governance: the transformative potential of conflict

Conflict is an important factor in ongoing climate change debates and its role in management is under increasing scrutiny. In this paper, I present the results of an advanced discourse analysis that analyses trends in the relationship between conflict and climate change. I present two primary discourses dominate discussion: (i) climate as a security risk and (ii) climate as one of many factors affecting power relations that may lead to conflict. Both narratives implicitly or explicitly discuss climate conflict as a cause–outcome relationship, and further primarily construct conflict and climate change within normative frames. Yet, conflict has transformative potential and can be incorporated into management in ways that harness its capacity to drive innovation and lead to more robust and just adaptive governance. I argue for a shift in the discursive frame from a cause– outcome-oriented approach to a process-driven approach, one that treats conflict as an integral part of adaptive governance processes, thus being more just and equitable. Such a shift in focus can lead to positive on ground climate adaptation outcomes, in ways that respect rather than are counter-intuitive to dominant political and societal imbalances and institutional structures.     

Mulesing and Animal Ethics

People for the Ethical Treatment of Animals (PETA) called for a ban on mulesing in the Australian sheep industry in 2004. Mulesing is a surgical procedure that removes wool-bearing skin from the tail and breech area of sheep in order to prevent flystrike (cutaneous myiasis). Flystrike occurs when flies lay their eggs in soiled areas of wool on the sheep and can be fatal for the sheep host. PETA claimed that mulesing subjects sheep to unnecessary pain and suffering and took action against the Australian wool industry that resulted in a number of international clothing retailers choosing not to use Australian wool. Although the Australian sheep industry agreed to phase out mulesing in 2010, there is some uncertainty as to whether this deadline will be achieved. The changing social ethic towards animal welfare suggests that the way the Australian sheep industry manages the phase out of mulesing in 2010 is vital to its future survival and success. It is likely that if mulesing does not cease in 2010 there will be a negative market reaction to Australian wool and the risk of legislation to ban mulesing. To avoid losing control of its animal welfare strategy, the Australian sheep industry should ensure that mulesing is phased out in 2010 and endorse the animal welfare ethic underpinning this change. The industry should also educate farmers and other industry stakeholders in how the changing social ethic for animal welfare can create new market opportunities for wool.     

Corporate Responsibility: The Stakeholder Paradox Reconsidered

Is it legitimate for a business to concentrate on profits under respect for the law and ethical custom? On the one hand, there seems to be good reasons for claiming that a corporation has a duty to act for the benefit of all its stakeholders. On the other hand, this seems to dissolve the notion of a private business; but then again, a private business would appear to be exempted from ethical responsibility. This is what Kenneth Goodpaster has called the stakeholder paradox: either we have ethics without business or we have business without ethics. Through a different route, I reach the same solution to this paradox as Goodpaster, namely that a corporation is the instrument of the shareholders only, but that shareholders still have an obligation to act ethically responsibly. To this, I add discussion of Friedman’s claim that this responsibility consists in increasing profits. I show that most of his arguments fail. Only pragmatic considerations allow to a certain extent that some of the ethical responsibility is left over to democratic regulation.     

More time in the kitchen,less time on the streets: the micropolitics of cultivating an ethic of care in alternative food networks

There is increased attention to alternative food efforts as individuals and groups seek to build stronger local food infrastructures to increase accessibility, transparency, and fairness with how food is grown, produced, and distributed. In considering individuals and families contending with food injustices and insecurities; concerns and questions have surfaced about what it means to privilege the leadership and participation of these communities in alternative food efforts. While there are no linear answers to these questions, this paper explores how one statewide food network in the United States seeks to involve youth contending with the juvenile justice system in a job readiness programme, Youth Kitchen, that interfaces the youth with farmers, chef educators, community organisations, and farmers markets. This paper contends that integrating alternative food and juvenile justice work is a complex terrain that both advances social justice and reproduces existing power asymmetries within alternative food networks. The inclusion of accounts from multiple stakeholders in the local food and juvenile justice system generates a multilayered view that moves away from an either sustainability or social justice rubric to a more process-oriented lens that reveals the strategic dilemmas that alternative food networks encounter. On the one hand, the social landscape of this programme promotes an ethic of care and shared ownership between the staff and participating youth. At the same time, akin to many alternative food networks, neoliberal interests bump against this ethic of care and white privilege seeps into staffing patterns and everyday programmes in ways that reproduce the status quo.     

Ethics,Narrative, and Agriculture: Transforming Agricultural Practice through Ecological Imagination

The environmental degradation caused by industrial agriculture, as well as the resulting social and health consequences, creates an urgency to rethink food production by expanding the moral imagination to include agricultural practices. Agricultural practices presume human use of the earth and acknowledge human dependence on the biotic community, and these relations mean that agriculture presents a separate set of considerations in the broader field of environmental ethics. Many scholars and activists have argued persuasively that we need new stories to rethink agricultural practice, however, the link—the story that does and can shape agricultural practice—has not yet been fully articulated in environmental discourse. My analysis explores how language has shaped existing agricultural models and, more important, the potential of story to influence agricultural practice. To do this, I draw upon cognitive theory to illustrate how metaphoric and narrative language structures thought and influences practice, beginning with my contention that industrial agriculture relies on a discourse of mechanistic relations between humans and a passive earth, language that has naturalized the chemically intensive monocultures prevalent in much of the American Midwest. However, alternative agricultures, including organic agriculture, agro-ecology, and ecological agriculture, emphasize qualities such as interdependence and reciprocity and do so as a deliberate response to the perceived inadequacies of industrial agriculture and its governing narrative. Exploring the different discourses of agricultural systems can help us think through different modalities for human relations with the biotic community and demonstrate story’s potential role in altering practice.     

Green tenants: practicing a sustainability ethics for the rental housing sector

The shift towards social, government and corporate ethics which value environmental sustainability has also embraced householders in a plethora of educational guides, policies, regulations and consumer information about green home improvements, purchasing choices and household practices. In this paper, we make the claim that the rental housing sector, and in particular the private rental sector, has yet to participate, structurally, culturally and materially, in this shift to an ethics of sustainability. We argue, however, that even on such otherwise arid ground, an alternative ethic is developing, a sustainability ethic practiced by green tenants whose activities inside and outside their homes go beyond the considerable material constraints of their dwellings and incomes, and beyond the purely transactional utility of the rental contract. These activities, relational, interconnected and resilient, offer both glimpses of a greening rental housing sector, and a clearer picture of the areas where work remains to be done. Based on a research study, we conducted of the rental sector in regional Australia, and in particular of the everyday sustainability practices of tenants, we suggest that these activities are a practice-based form of care for the world, in many ways similar to Maria Puig de la Bellacasa's practice-based, human-decentred ethics which she suggests is exemplified in the permaculture movement. The stories of the tenants we interviewed for our study also point the way to other changes which are needed to enable a practice-based sustainability ethic to flourish across the rental housing sector as a whole.     

Transforming environmental psychology

Although it is recognised that the individual and the external world are linked in complex and mutual ways and can only be treated together as one phenomenon there is little evidence that transactionalist approaches, despite potentially providing a truly distinctive approach for environmental psychology, have been fully understood or operationalised. We take as our starting point the theoretical proposition that individuals are the sum of their social relations, i.e., they are the cause and consequence of their relations to others and the environment. Therefore environmental psychology should give priority to examining the reciprocity between people and environment and the ways in which they mutually reproduce the material conditions for their existence. Drawing on the example of sustainable development, we argue that any attempt to develop a sustainable society has to understand how the relationships between individuals and their social contexts can be changed. Thus the emphasis in a transformative environmental psychology should shift to the relations of production and consumption and the social and political relations within which values, attitudes and behaviours are formed, and unsustainable ways of living and working as well as the environment are produced and reproduced.     

Dueling Land Ethics: Uncovering Agricultural Stakeholder Mental Models to Better Understand Recent Land Use Conversion

The aim of this paper is to investigate how alternative land ethics of agricultural stakeholders may help explain recent land use changes. The paper first explores the historical development of the land ethic concept in the United States and how those ethics have impacted land use policy and use of private lands. Secondly, primary data gathered from semi-structured interviews of farmers, ranchers, and influential stakeholders are then analyzed using stakeholder analysis methods to identify major factors considered in land use decisions, priorities of factors of each group, and to define relevant mental models describing each group’s view of the land ethic concept. Results show that these stakeholder groups prioritize land use factors qualitatively differently and possess strikingly different land ethics. It is concluded that shifts in stakeholder land ethics have contributed to recent land use changes. Lastly, we discuss how current agricultural policy sends mixed signals about preferred land use and the potential ramifications based on the different land ethics we’ve described.     

A QUARTER CENTURY OF INDUSTRIAL WATER USE AND A DECADE OF DISCHARGE CONTROLS1

This paper explores the trends in industrial water intake, discharge, recycling, and gross water use to see whether or not the 1972 Clean Water Act (CWA) has had an impact on industrial effluent discharge. Quinquennial Census data indicate that the levels of discharge, both generally and per unit of product, have been falling for as long as these data have been gathered. Trends in gross water use and recycling ratios suggest that during the 25 years of record production processes were gradually modified so that less total water was discharged and less was used per unit of output. Untreated discharge as a percent of all discharge fell fairly steadily across all industries until 1973 and continued to fall in 1978 in the major BOD-discharging industries. By 1978, 75 percent of the pulp and paper effluent and 40 percent of the food processing effluent was treated. The consistent increase in treated discharge in the pulp and paper mills, with their large component of BOD-related process discharge, was not matched by parallel trends in the steel, petroleum, and chemicals industries with their relatively smaller amounts (and percents) of process discharge. This suggests that the CWA may have been responsible in part for the change in the former. In the pulp and paper industry, there is further evidence that the CWA has influenced wastewater discharge. Although, for the century as a whole, pulp and paper mills discharged less water, and more discharge was treated, in 1978 than in 1973, these trends were especially dramatic among firms in the Northeast where controls were likely to have been most stringent. Finally, using the only direct evidence we have, it appears that the drop in discharge levels and the increasing amounts of treatment had a significant effect on the amount of BOD discharged to surface and ground water. In 1973 the pulp and paper mills in Wisconsin discharged an average of about 868,000 lbs/day; by 1982, despite increased levels of production, they discharged less than 10 percent of that. There is no doubt that industrial water use changed over the 25 years of record. Although the evidence is circumstantial, it appears that the CWA and the environmental ethic which spawned it played an important part in some aspects of the shifts.     

Food Sovereignty and Gender Justice

Food sovereignty asserts the right of peoples to define and organize their own agricultural and food systems so as to meet local needs and so as to secure access to land, water and seed. A commitment to gender equity has been embedded in the food sovereignty concept from its earliest articulations. Some might wonder why gender justice should figure so prominently in a food movement. In this paper I review and augment the arguments for making gender equity a central component of food sovereignty. The most common argument is: if women constitute the majority of the world’s food producers, then agricultural policy is a women’s issue. And insofar as patriarchal social relations continue to dominate the globe, then changing agricultural policies will require explicit attention to gender injustice. I suggest that this is a good argument, but that an ecological feminist perspective can provide additional theoretical reasons for maintaining the centrality of gender justice in food sovereignty discourse. Moreover, ecological feminism can provide a robust theoretical framework that coheres a concept and movement with a wide set of concerns. My critique positions food sovereignty’s call to social justice as embedded in a truly radical re-thinking of dominant conceptual frameworks, and re-envisioning of political and ethical relations.     

Friends of the land and the rise of environmentalism, 1940–1954

The rise of the postwar environmental movement is rooted in the development of ecological consciousness within intellectual circles as well as the general public. Though many commentators cite the 1960s as the focal point of the new environmentalism, the ecological ethic had actually evolved by the 1930s in the writings and speeches of both scientists and public commentators. Agricultural conservationists led the way in broadcasting the message of ecology. Friends of the Land, an agriculturally-oriented conservation organization formed in 1940 and active through the 1950s, is an interesting example of how the agricultural community was an integral component in the rise of environmentalism. While Friends of the Land flourished only for a brief period, its goals and the ideas that the group represented illustrate how the ecological ethic was burgeoning by the early-1950s. Furthermore, the history of Friends of the Land is an important chapter in the ongoing quest for ecological agriculture and societal permanence.     

Application of a health promotion model to community-based sustainability planning

The future of human health and that of all other species depends on the viability and sustainability of a host of environments and ecosystems. Human behaviours have profound effects (both positive and negative) on such ecosystems. Despite the obviousness of these statements, there remains a lack of clarity around the mechanisms for altering specific behaviours related to sustainability and their impact on environments. This paper offers a conceptual framework for identifying relations between human behaviour and ecosystem health and sustainability. We also discuss strategies for changing target behaviours in the context of a programme or policy planning. Finally, we draw on research that applies this adaptation to a small island community near Vancouver, Canada.     

Facing Animals: A Relational,Other-Oriented Approach to Moral Standing

In this essay we reflect critically on how animal ethics, and in particular thinking about moral standing, is currently configured. Starting from the work of two influential “analytic” thinkers in this field, Peter Singer and Tom Regan, we examine some basic assumptions shared by these positions and demonstrate their conceptual failings—ones that have, despite efforts to the contrary, the general effect of marginalizing and excluding others. Inspired by the so-called “continental” philosophical tradition (in particular Emmanuel Levinas, Martin Heidegger, and Jacques Derrida), we then argue that what is needed is a change in the rules of the game, a change of the question. We alter the (pre-) normative question from “What properties does the animal have?” to “What are the conditions under which an entity becomes a moral subject?” This leads us to consider the role of language, personal relations, and material-technological contexts. What is needed then in response to the moral standing problem, is not more of the same—yet another, more refined criterion and argumentation concerning moral standing, or a “final” rational argumentation that would be able to settle the animal question once and for all—but a turning or transformation in both our thinking about and our relations to animals, through language, through technology, and through the various place-ordering practices in which we participate.