In “The Consequences of Individual Consumption: A Defense of Threshold Arguments for Vegetarians and Consumer Ethics,” Ben Almassi defends act-consequentialism from threshold arguments. This review will summarize the arguments he uses to defend act-consequentialism, as well as arguments he modifies, and will then interact with his views on an act-consequentialism approach to vegetarianism.
Threshold arguments are based on the gap between an individual’s choice and the resulting moral progress. In the case of vegetarianism, the threshold argument against act-consequentialism is that if an individual chooses to adhere to vegetarianism, this does not guarantee that there will be a decrease in unnecessary suffering, thus rendering choices that promote vegetarianism useless. In argument form this states that:
1. If a threshold of x cannot be realized, then consequentialist theories of vegetarianism are moot.
2. A threshold of x cannot be realized.
3. Therefore, consequentialist theories of vegetarianism are moot.
However, in his article, Almassi challenges premise two of this argument using a modified Bayesian probability theory. The Bayesian probability theory states that as new evidences develop, the degree of belief in a hypothesis increases. Almassi modifies this theory by adding role modeling into it. Using the probability theory with role modeling plugged in, Almassi shows that the threshold of x can be reached. Because of the ripple effects that our actions and choices have, there is an increase in the probability that the threshold of x has been realized. Almassi expands on role modeling by stating that role modeling affects, not only those around the individual, but also the individual himself. The more often an individual p...
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...se of act-consequentialism because he uses the probability theory and employs role modeling in order to do so.
Works Cited
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"Position of the American Dietetic Association and Dietitians of Canada: vegetarian diets."
Canadian Journal Of Dietetic Practice And Research: A Publication Of Dietitians Of Canada = Revue Canadienne De La Pratique Et De La Recherche En Diététique: Une Publication Des Diététistes Du Canada 64, no. 2 (2003 Summer 2003): 62-81. MEDLINE with Full Text, EBSCOhost (accessed February 16, 2014).
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Alastair Norcross introduces a very controversial case. He compares the actions of Fred as being morally equal to factory farming. Norcross presents the Marginal case and the Analogy argument. There are many objections to his beliefs such as; the suffering of the puppies is intended as a means to Fred’s pleasure, whereas the suffering of factory raised animals is merely foreseen as a side effect of a system that is a means to the gustatory pleasure of millions. Also, the individual consumers lack the power to put an end to factory farming. And lastly, human beings have a greater moral status than nonhumans. (Norcross, 285) I disagree with Norcross’s statement saying that Fred’s behavior and that of people who consume factory-farmed meat is morally equivalent.
Taylor, Alexander and Sunaura Taylor, “Is It Possible to Be a Conscientious Meat Eater?” Rpt in Current Issues and Enduring Questions. Barnet, Sylvia and Hugo Bedau. Boston: Bedford/St.Martins. 2011. Print. 199-204.
In this paper I will look at the argument made by James Rachels in his paper, The Moral Argument for Vegetarianism supporting the view that humans should be vegetarians on moral grounds. I will first outline the basis of Rachels’ argument supporting vegetarianism and his moral objection to using animals as a food source and critique whether it is a good argument. Secondly, I will look at some critiques of this kind of moral argument presented by R. G. Frey in his article, Moral Vegetarianism and the Argument from Pain and Suffering. Finally, I will show why I support the argument made by Frey and why I feel it is the stronger of the two arguments and why I support it.
Olson, Kirby. "Gregory Corso's Post-Vegetarian Ethical Dilemma.(Gregory Corso)(Essay)." Journal Of Comparative Literature And Aesthetics 1-2 (2004): 53. Academic OneFile. Web. 4 Dec. 2013.
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Is it morally permissible to eat meat? Much argument has arisen in the current society on whether it is morally permissible to eat meat. Many virtuous fruitarians and the other meat eating societies have been arguing about the ethics of eating meat (which results from killing animals). The important part of the dispute is based on the animal welfare, nutrition value from meat, convenience, and affordability of meat-based foods compared to vegetable-based foods and other factors like environmental moral code, culture, and religion. All these points are important in justifying whether humans are morally right when choosing to eat meat. This paper will argue that it is morally impermissible to eat meat by focusing on the treatment of animals, the environmental argument, animal rights, pain, morals, religion, and the law.
Walters, Kerry S, and Lisa Portmess. Ethical Vegetarianism: From Pythagoras to Peter Singer. Albany: State University of New York Press, 1999. Print.
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Although vegetarians come in many forms, they are often thought to hold to a few set positions. Unfortunately, as is often the case, ascribing all (or most) vegetarians to specific camps is improper. One suspected position claims that it is wrong (or immoral) to eat meat-an act that obviously requires the slaughtering of the animal in question. Though some vegetarians hold to this position, I do not. While it is problematic that people eat excessive amounts of meat, eating meat isn't immoral in my view. And while I don't think meat eaters are somehow wrong, I certainly can understand and respect the position that eating meat is immoral. A second stereotypic position holds that vegetarians despise meat eaters. While there are certainly vegetarians that have issues with meat eaters, I suspect they are no more than the number of meat eaters that find vegetarians objectionable for some reason or another. I believe there are many acceptable ways to think and act and, thus, I don't begrudge those that eat meat or those that choose to think that it is immoral to do so.
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