Would In Vitro Meat Solve All Animal Cruelty and Environmental Ruin From Intensive Feedlots?

AlterNet / By Ari LeVaux

COMMENTS: 83

Lab-Grown Meat: The Answer to Animal Cruelty and Environmental Ruin From Feedlots?

If and when lab-grown meat begins filling the processed-food troughs of the masses, will the Oscar Mayer wiener-eaters of the world even notice?

November 13, 2009  |  

 

 

 

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A philosophy paper recently published inNeuroethics presents the current state of biotech research on the use of genetic engineering to eliminate pain in animals.

Author Adam Shriver, a graduate student at Washington University in St. Louis, argues that it's our moral obligation to use such technology to reduce the suffering of animals on factory farms.

"If we can't do away with factory farming, we should at least take steps to minimize the amount of suffering that is caused," he told New Scientist recently.

Shriver, a vegetarian, says his personal preference would be that nobody eat meat and that factory farms had no reason to exist. But given the demand for meat, he assumes factory farms are here to stay and sees pain-free meat (meat from animals genetically engineered to not feel pain) as a compromise that would at least reduce the amount of suffering in the world.

Shriver isn't the only one in the ivory tower thinking about pain-free meat. The problem with their argument, and the reason it's unlikely to advance beyond an intellectual exercise, is that factory-farmed meat is problematic in so many ways aside form suffering, and knocking out certain "pain genes" would further encourage and enable a horrible practice.

When I was 5 years old, I wrote a letter to President Carter, asking him to stop people from killing animals for meat. I probably wouldn't have felt so strongly if my parents had said, "don't worry honey, the animals don't feel pain."

By numbing animals, we'd be numbing ourselves to the ills of factory farming, which we should be anything but numb to. Nearly one-fifth of global carbon emissions come from factory farms -- more than the combined emissions of the world's transport activities, including cars, planes, trucks, trains and boats.

Factory farms use and pollute incredible amounts of water, degrading hundreds of rivers and killing millions of fish, and help create a dead zone in the Gulf of Mexico the size of Massachusetts.

Slaughterhouse suffering isn't limited to the animals that die there. Uncomfortable and unhealthy working conditions, repetitive-stress injuries and the occasional major trauma are the norm for slaughterhouse workers -- who are often exploited, undocumented and poorly paid immigrants whose status helps keep them from unionizing for better conditions.

Those who eat factory-farm products can be victimized, too, by meat contaminated with bacteria and pumped full of hormones and antibiotics. Factory-meat victims also include the many people who go hungry because land that could have been used to grow food for people is used to grow food for animals. With the world's meat consumption expected to double in the next 40 years, such problems are likely to increase.

Few issues divide the human diet more than the eating of animal flesh. While some argue that meat-eating played an integral part in the evolution of our minds and bodies, others believe it's completely unnecessary -- and both sides may have a point.

While Shriver's plan falls short of addressing all the problems associated with factory farms, his assessment of the forces that create factory farms is realistic. It probably is a given that cheap meat will be consumed. The question remains: How will it be produced?

People for the Ethical Treatment of Animals has put its money on the prospect of death-free, animal-free meat. The animal-rights group has a standing offer of $1 million to the first person or company to come up with a safe, affordable and commercially marketable process to create meat without raising or killing animals.

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Ari LeVaux writes a syndicated weekly food column,Flash in the Pan.

Not being sidetracked by particulars

The recent (Wednesday, January 27, 2010) death of 26-year-old Kansan Daniel Shaull in Portland, Oregon, who set himself afire downtown outside a fur store to protest the wanton and callous cruelty of the fur industry and of those who buy from fur stores and who engage in supporting the fur industry, has promoted much discussion on the Internet.

Man Sets Himself on Fire at Portland Fur Store

A man set himself on fire Wednesday outside Ungar Furs in Portland, Oregon. After dousing himself with gasoline, he attempted to enter the store, shouting “There are animals dying! Animals dying!” After police extinguished the flames, he was taken to Legacy Emanuel Hospital where he later died. The man was identified as 26-year-old Daniel Shaull from Kansas. Among the local activists I have spoken to, none are familiar with Shaull by name, nor recognized him as being a part of the active, long-running campaign against Ungar Furs. Yet the location and witness reports strongly indicate this man sacrificed himself to bring attention to the horrific treatment of animals on fur farms…..

http://thomaspainescorner.wordpress.com/2010/01/28/man-sets-himself-on-fire-at-portland-fur-store/

2. The Defendants have literally gotten away with murder…

The courts are no friend to underdogs. They are ostensibly objective, but ultimately, they exist to protect the “rights” of the rich and powerful to bully the rest of the world, including the poor, minorities, immigrants, the working class, and, last but not least, nonhuman sentients and those who fight for them. Grand juries, which are often witch hunts and sometimes violate their victims’ Constitutional rights by imprisoning them indefinitely without charging them with a crime, and stalking orders, which are becoming frequently employed tools of judicial over-reach and creative law enforcement, are the repressive measures of choice that the corporate-state is using to attempt to intimidate and shut-down legal, above-ground animal rights activists….
http://gahc.wordpress.com/2010/01/29/the-defendants-have-literally-gotten-away-with-murder/

http://thomaspainescorner.wordpress.com/2010/01/28/man-sets-himself-on-fire-at-portland-fur-store/

Nuancing this sacrifice correctly is going to be a challenge to the AR movement, particularly activists in Portland because, even though Daniel may have wanted to the horrible things being done to animals (albeit rodents, we're often reminded), the attention has been on the burning of oneself.

Ethicists always focus; we focus on the (statistically-frequent) cruel interface between humans and nonhumans for whom some uses, often trivial and indefensible uses, have been invented.

We abolitionists don't separate defensible and indefensible human uses of others against their willful consent; many consequentialists do such a conceptual distinction.

Daniel, who may have said to others that he was going to 'do something' that day and had previously expressed that the (social) world is not as it should be (he has the world's religions and ethical philosophies backing him up there), still seems to have decided and acted on his own (and even his father commented in one interview that his son had never presented himself to his family as being an animal rights activist, though he had presented himself as being troubled about the state of the (social) "world" around us that was filled with so much wanton cruelty.

Whatever solutions we offer need to be adopted as sustainable solutions (such as abandoning ALL animal wearing - I suggest for items other than shoes, though we know quite easily that we can do without leather shoes) and recognizing the personhood of nonhumans - rather, acknowledging that what makes each of us humans persons is something that is not unique to us - individual corporeality, complex nervous systems that coordinate as individual self-aware selves capable of complex outlooks on the world and complex emotions regarding other persons, including persons of other species (demonstrated, WE think and many others think, too) in nonhumans widely.

However, the attention has been reassigned to Daniel's mental status, a mental status that IMHO remains fully capable of recognizing when something is dreadfully wrong with how one class of humans (from whom we expect moral accountability) treats another class of beings (who are structurally marginalized by the society of the dominant species).

This needs the kind of attention that will NOT marginalize or dismiss the atrocity of their even BEING industries of animal exploitation and abuse and will NOT let the definition of the situation drawn tightly around one individual's presumed mental status (a designation made by a relative, not a mental health professional).

"I'm not a big fan of self-sacrifice" in any way, and I've commented often in public spaces to that effect, but some desperation is triggered when society's moral condition reaches such overt depths of depravity that we wear bodies of tortured animals as symbols of status and glamor and pride.

The longstanding issue is NOT the mental status of Daniel Shaull; it's (a) the grave injustice of animal exploitation and abuse AND (b) the moral depravity of a species who, beyond all consequentialist calculations, continues to abuse where there IS no defensible rationale.

This is the year 2010.  Are YOU still eating and wearing dead animals?  [If so, grunt !]  It's time for a profound change in our understanding of our moral relationships with self-aware persons of all kinds, not merely symbolic readjustments or the same-old same-old dismissive marginalizations.

 

Crossposted from http://maynardclark.spaces.live.com

What makes 'confidence schemes' ethically problematic for ethically sensitive persons?

Cruelty to persons around the world and throughout natural history is pretty awful.

Aesthetically, that makes ANY kind of metaphysical confidence pretty darn difficult for us mere mortals.

Even if some observable PROGRESS - moral progress, not merely technical improvements in methods and mechanisms - devices and dynamics - could be evident, the needless suffering and victimization make 'lipservice' to prior conceptualizations seem pretty unethical to sensitive folks like us.

But then, who really knows?

World Day for 'Farmed Animals' (October 2) is morose because the tragedy of animal agriculture is needless and cruel

Unlike World Vegetarian Day (October 1, which is happy and festive), World Day for 'Farmed Animals' (October 2)  is more morose, on the spirit of remembering genocides and holocausts because of the sheer needless tragedy of meat production in the modern world.

Corey Wrenn's critique of Vegan Outreach literature

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A critique of Vegan Outreach literature

September 6, 9:37 PMRoanoke Vegan ExaminerCorey Wrenn

                   Downed calves:  direct result of the dairy industry.

 

Popular utilitarian welfarist group, Vegan Outreach, maintains that in order to help non-human animals now, we must adopt a strategy which aims to reduce suffering, regardless of means.  However, there are critical inconsistencies, misconceptions, and outright misuses of terminology which undermine any real benefit to non-human animals.  Despite their self-designation as a “[…] nonprofit organization dedicated to reducing animal suffering by promoting a vegan lifestyle,” Vegan Outreach in fact hinders veganism with notions of extremism and promotion of reductionism or vegetarianism.

Veganism as Extremist

Vegan Outreach states in their 2009 “Why Vegan” pamphlet:

Being vegan isn’t about being perfect or pure—it’s about reducing suffering (14).
 

The 2002 version states:

Being vegan isn’t about avoiding a list of ingredients […] (14).
 

The 2008 Guide to Cruelty-Free Eating furthers that veganism can be difficult:

[…] especially if you try to change too fast or hold yourself to too high a standard.  The important thing is to do the best you can (30).
 

It’s a good thing that society doesn’t hold the same low standards for rapists.  It would be great news for molesters everywhere if they could avoid moral obligations by simply doing the best they can.

Remember:  Continuing to eat cheese while avoiding meat and eggs does much more good than scrapping the whole idea because you can’t be completely consistent (Guide to Cruelty-Free Eating 30).
 

The implication in the above quotes is that veganism is somehow difficult, unobtainable, militant, or even utopian.  Rather than defining veganism as a moral refusal to participate in violence or the absolute baseline required for taking the exploitation and use of non-human animals seriously, veganism, is instead framed as one of many opportunities for reducing suffering.  In effect, this statement refutes the moral necessity of veganism and opens the door to reductionism.  If veganism isn’t about being perfect or pure, what’s the harm in sneaking a donut with your morning coffee?

Sneaking that whey-tainted donut might be acceptable for Vegan Outreach:

For instance, it can be prohibitively expensive and time-consuming to shun every minor or hidden animal-derived ingredient.  More importantly, avoiding an ever-increasing list of these ingredients can make us appear obsessive, and thus lead others to believe that compassionate living is impossible. This defeats our purpose:  ending cruelty to animals!” (Guide to Cruelty-Free Eating 2008: 24)
 

Apparently having moral consistency and absolute abstinence against an evil is obsessive.  Does the same go for child abuse, rape, murder, or cannibalism?  Would it be acceptable to beat a child to avoid appearing obsessive?  Is it impossible to completely abstain from beating a child?  Of course it is, and there’s nothing obsessive about holding abstinence from violence and wrongdoing as the absolute baseline.

Vegetarianism and Reductionism as Progress

We can already see progress in just the past decade—public concern for farmed animals’ interests and condemnation of factory farms, as well as more vegetarians, near-vegetarians, and vegetarian products (A Meaningful Life:  Making a real Difference in Today’s World 2008: 14)
 

Is reductionism and vegetarianism really progress?  Is the underlying moral injustice being addressed if we continue to participate in non-human animal use?  Is the focus on factory farms and the ignoring of exploitation in “humane” farming progress?

Despite the organization’s name, “Vegan” Outreach, the organization is merely an animal advocacy organization which utilizes veganism as one of many tools to reduce suffering:

In order to prevent the most suffering, it’s important we each take an approach we can sustain.  After reviewing this booklet, some people may decide to go vegan immediately; others may choose to eat fewer animal products and explore more vegetarian meals.  […] …veganism is best viewed as a tool for reducing suffering (Why Vegan 2009:  14).
 

The notion of veganism, vegetarianism, and reductionism as mere tools is perhaps most evident in their publication and distribution of the “Try Vegetarian!” pamphlet:

[…] eating vegetarian is likely the most effortless—and enjoyable!—way to have a profoundly positive impact as often as every day” (Try Vegetarian 2003).
 

As an organization that openly advocates vegetarianism, is it really appropriate to operate under the name, “Vegan Outreach?”

Vegan Outreach’s 2008 “Guide to Cruelty-Free Eating,” intended for meat eaters, vegetarians, and vegans alike, presents a results-based approach:

When you first discover the reality of modern animal agriculture, avoiding all producers from factory farms might seem too big a change.  But don’t be overwhelmed—just take small steps.  For example, you could eliminate meat from certain meals or on certain days.  As you get used to eating less meat and find alternatives you enjoy, it may become easier to eliminate meat altogether (Guide to Cruelty-Free Eating 2008: 3).
 

As a vegan outreach organization, it seems strange that veganism is not promoted as a baseline, but here, reductionism is suggested to be morally acceptable and consistent. Furthermore, this statement specifically targets factory farming.  Support of “humane” farming, then, could logically be assumed by readers to constitute a “small step.”  After all, it’s all about reducing suffering, right?

Ultimately, living with compassion means striving to maximize the good we accomplish, not following a set of rules or trying to fit a certain label.  From eating less meat to being vegan, our actions are only a means to an end:  decreasing suffering (Guide to Cruelty-Free Eating 2008: 3)
 

Can reduction of suffering ever truly be accomplished and can abolition of non-human animal use ever be reached so long as so-called vegan organizations maintain that the exploitation of non-human animals is sometimes acceptable?

For every person you persuade to become vegetarian, dozens of farmed animals will be spared from suffering each year! (A Meaningful Life 2008: 23)
 

The argument that vegetarianism somehow makes a real difference for non-human animals is an empirical fallacy.  There is no continuum whereby vegetarians necessarily progress to veganism.  Further, vegetarianism does nothing to challenge the property status of non-human animals.  Often, vegetarianism causes more suffering than it reduces in that many vegetarians simply replace non-human animal flesh with non-human animal excretions.  Milk, eggs, and other non-flesh non-human animal products involve far more suffering than that of flesh.


Veganism as the Moral Baseline

Vegan Outreach posits:

The question isn’t, “Is this vegan?” but, “What is best for preventing suffering?” (Guide to Cruelty-Free Eating 3)
 

The answer to that question is:  “GO VEGAN.”  Veganism is the only moral choice if we truly want to reduce suffering, respect the moral standing of non-human animals, and ultimately reach total abolition of non-human animal use.  There’s nothing hard about it, there’s nothing obsessive about it, and there’s nothing inconsistent about it.
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