Animal Eating As A Social Practice Essays

Animal Eating As A Social Practice Essays

Length: 1951 words (5.6 double-spaced pages)

Rating: Strong Essays

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Question 1. (690 Words)

Curnutt believes that the prima facie wrongness of animal-eating has not been defeated by additional factors which serve as the overriding reason. From his argument, David Curnutt claims that animal-eating is Ultima facia morally wrong. He further explains there are at least four grounds for overriding this wrong which include traditional-cultural, aesthetic, convenience, nutrition.

First, Animal-eating is a social practice that embeds well in today 's culture. Slavery and racism used to be part of modern culture at their time of occurrence; however, having that status is not what makes practices morally right or wrong. Take Slavery for example. It is wrong because it requires the coercion and degrading of innocent people; not because it no longer exists in our society. The fact that practice has tradition on its side and a solid standing in certain cultures does not mean it carries any moral capacity, so we need to be careful when analyzing the morally of any practice.

Second, Animal flesh is regarded by most people as esthetically pleasing. For example, animal body parts are prepared for consumption in several ways such as using different cooking techniques and spices. The aesthetic attractions of other practices are regarded as irrelevant to their moral appraisal. The former emperor of Rome, Heliogabalus had several innocent people gathered in fields to be murdered for the sole purpose of the pleasing effect he found in the sight of red blood on the green grass. Who would not condemn this barbaric act in the strongest possible way?

Third, the convenience of animal-eating is largely a function of the other two factors. The general public 's desire to eat animals and its status within a variety of soc...


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...sons for going to war and thereby result in several wars. The ultimate consequences of a general rule permitting preventative war would, therefore, be worse than one that forbad it. What we face in effect is what David Rodin calls the impasse problem: two competing and apparently equally possible rule-consequentialist interpretations of the preventative war norm. One explanation claims that a rule permitting preventive war would lead to better overall consequences because wars fought early would have less human cost, and would protect valuable goods such as national or international liberties. The other interpretation claims that a rule prohibiting preventive war would lead to overall better consequences because a more permissive doctrine would multiply the number of wars.










Works Cited
Timmons, Mark. Disputed Moral Issues: A Reader. Oxford UP, 2013. Print.

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