Phil 1010 Critical Thinking Instructions 1 Standardize Just

Phil 1010 Critical Thinkinginstructions1 Standardize Just One Causal

Phil 1010 Critical Thinking instructions 1) standardize just one causal argument AND just one moral argument from the following article. 2) Please note that the causal argument you choose should be linked to the moral argument you choose. a) For example, if you choose to standardize the causal argument that meat eating causes environmental degradation, then your standardization of the moral argument should be about the meat eating and the environment, rather than starving children or the suffering of non-human animals. b) In short, if you choose to standardize the causal argument about meat eating and the environment, then your moral argument standardization should have for its P2 something like: It is morally bad to do actions that degrade the environment. After you have successfully done the above, and not sooner, then 2) Provide a thorough evaluation of the arguments—for the sake of clarity, make sure to keep SEPARATE your evaluations of the causal argument and the moral argument you choose to standardize. IS IT POSSIBLE TO BE A CONSCIENTIOUS MEAT EATER?[footnoteRef:1] [1: Please note that this is an abridged version of the original work, which has been edited for this assignment. The original work is available at: ] By Sunaura Taylor & Alexander Taylor 8 You may have noticed an onslaught of articles recently on what is being coined as the "new meat movement." The most recent is an article in Newsweek , " Head To Hoof: A butcher helps lead a new carnivore movement.

" These articles almost all support the idea that cruelty to animals is wrong and that factory-produced meat is unjustifiably bad for the environment. However, they are not opposed to meat in and of itself, they are simply opposed to industrial meat. These "conscientious omnivores," believe it is possible, and preferable, to eat meat the old-fashioned way -- on small, sustainable and local farms, with farmers who love their animals and perhaps even have pet names for them. The backlash against industrial meat has been brewing for many reasons. Ever-increasing knowledge of the industry's effect on the environment, human starvation and animal welfare, is making it harder for even the most ardent omnivore to consume meat without guilt.

The much-quoted report by the United Nations Food and Agricultural Organization, " Livestock’s Long Shadow -- Environmental Issues and Options " (Nov. 29, 2006), did a lot to raise awareness about the animal industry's devastating effects on the planet and global warming. More and more, people are also realizing the troubling connections between human starvation and eating animal products. It takes approximately 16 pounds of grain and 2,500 gallons of water to produce 1 pound of meat (thus feeding one or two people on meat versus approximately 16 people on grain). Much of this grain is grown in developing countries, where a large percentage of their land is used for cattle-raising for export to the United States, instead of being used to grow staple crops, which could feed local people directly.

In a world where a child starves to death every 2 seconds, it seems impossible to justify such waste. The animal industry is partly responsible for the destruction of the Amazon and other forests, for our world's diminishing water supply, for the release of huge amounts of greenhouse gases, and basically every other environmental problem. People are also more readily accepting that the animals themselves deserve a life free from cruelty and that factory farms give them anything but. Vegans and vegetarians have been saying many of these things for years, but it seems that people have only started listening now that there is simultaneously a proposed solution to this problem: "happy meat." "Local," "grass-fed," "sustainably produced," "humanely raised" and "free-range" are just a few of the benevolent-sounding phrases that greet conscientious shoppers in the meat department.

Animal-rights activists jokingly call these products "happy meat." Many of these products tout pictures of smiling pigs, happy farmers in green pastures and stickers that say "humane." For many people who care about the environment and animal welfare, choosing to eat "humanely raised" meat seems like an option that honors traditional farmers and diets while also solving the ethical problems of environmental degradation and animal suffering. But it solves neither of these problems. This meat is high-priced, and its production is an even less-efficient use of land and resources. It is often marketed as luxurious, an indulgence to be lingered over. It is inherently not adaptable to a national or international solution.

Local organic meat is for an elite few, and not a practicable alternative to the massive crisis of industrial meat production. For the first time in history, an entire civilization consumes meat as a staple. How can America truly produce enough of this "happy meat" (not too mention happy milk and happy eggs), to feed this country even a fraction of the animal products we currently consume? Truth be told, this meat is a marketing gimmick, an ideological pose, which assuages the ethical compulsions of those who consume it even though it does nothing to kick America's cheap meat habit, and perhaps contributes to the growing international fetishization of meat as a class signifier. Articles on the "new meat movement" never pose questions like, "could all of America's animal products be grown locally?" And they never mention what the vast majority of Americans who can't afford the prized local animal products will be consuming if all factory farms shut down -- they'd be vegan.

These farms are described as ethical because of the fact that they are small, sustainable and have kinder animal-husbandry practices. As many people have pointed out, these farms can individually produce meat in a way that is arguably just as "green" as eating vegan. However, it is an inherent part of the ethical foundation of these farms that they cannot produce on a massive scale. As we've seen numerous times, the organic farms that do try to do this, very often become virtually no better than factory farms, despite the labels they often still get to keep. For example, many cage-free or free-range chickens still live in devastating conditions -- they simply aren't technically kept in cages in the first case, or, in the latter case, are kept in huge, crowded and perpetually dark buildings, with a single opening leading to a few square yards of bare earth.

The question of methane pollution may also make it hard to raise animals on a massive scale, regardless of whether the farms could be sustainable in other ways. The question is not, "are a few people eating local, sustainable, free-range pork worse environmentally than a few people eating vegan?" The question needs to be, "can we feed the world's entire growing population sustainable animal products?" I have never once seen this question addressed in one of these "new meat" articles. But all of this is in many ways ignoring an even more complex question. Do humans even have the right to make other living beings into objects of production that we can kill even when it is unnecessary to do so, merely for our pleasure?

The concept of equality itself rests on the ability to feel suffering. There is no other standard by which to base equality that does not leave out some subset of human being. If equality is based on intelligence or ability to plan for the future, then babies and many developmentally disabled people would not be included. However, if the concept of equality is based on suffering, then it is impossible to not include animals in our moral framework. Physiologically and neurochemically, we are all very similar to the chicken killed at the local farm.

We all exhibit similar signs of distress and fear. Chemically, our brains are mostly the same, obviously with differences in physical scale and complexity. Why not assume what appears to be pain is pain and that fear is fear? There is no reason, except for pride, to doubt animals have a rich inner experience. This does not mean that animals are equal to human beings in every way, it simply means that we all have an interest in not suffering, and so to cause unnecessary suffering is unethical.

Oddly, this is something that the vast majority of Americans already agree with -- it is wrong to cause unnecessary suffering to animals. Rutgers University Professor Gary Francione calls this a "moral schizophrenia." We see that unnecessary suffering is wrong -- which is a large part of why there even is a movement of "conscientious omnivores" -- and yet we refuse to see meat eating as unnecessary, even though nutritionists agree that the consumption of animal products is not necessary to our health. Some people argue that equality should only include human beings, for no other reason than for that fact that they are human. Historically, this is very similar to sexist and racist philosophies that argued that only white men should be treated equally for no other reason than for the fact that they are white and men. Meat is deeply American, connected to our culture, tradition and comfort. [But] culture and tradition are never sufficient justification to continue unethical practices -- if they were, we would still have slavery and public torture. Traditions have to adapt with our changing values and ethics, although these changes may be uncomfortable and unwelcome. If we agree that institutions causing animal suffering are wrong, they shouldn't be maintained merely to avoid the potential effects their abolition will have on ranchers, butchers and small farmers. "But animals eat other animals. Eating meat is natural," some say. Appealing to nature as a justification for ethical belief is a fallacy, and it has been used historically to justify every conservative power structure. Other animals, with no alternative sustenance, having no language and being isolated in themselves, do not seem to be appropriate role models for our ethical lives. We are animals that have evolved to recognize other beings' subjectivity, to experience empathy, and who have advanced beyond the necessity of violence to supply ourselves with food. We, uniquely, choose what we eat. Veganism is humanitarian. There is no truly sustainable and humane way to feed all Americans even a fraction of the amount of animal products they currently consume. An acre of land used for grass-fed beef could feed 10 times as many people if used for crops. Animals will always be bad protein converters, and the world’s population will continue to grow and be hungry. Becoming vegan is good for the planet and for hungry people around the globe. It is perhaps the only practicable solution to the global food crisis. It does not indicate a preference for animals over people. It is egalitarian as it does not create a class system of food access. "Conscientious omnivores" may believe that they are eating in a radical and ethical way. However, if one really examines the issues and thinks beyond their taste buds, it has to be agreed that animal products are dangerous for the planet and always cause unnecessary suffering. What is radical is kindness and nonviolence. We hope most people would agree that these are certainly worthy things to work toward.

Paper For Above instruction

The causal argument selected for standardization from the article concerns the impact of industrial meat production on environmental degradation. The establishment of this causal link is supported by evidence demonstrating that industrial meat farming significantly contributes to environmental harm, including deforestation, greenhouse gas emissions, water usage, and pollution. The causal claim can be formalized as: Industrial meat production causes environmental degradation. This causal relationship is widely supported by scientific studies, notably reports from the United Nations Food and Agriculture Organization, which link livestock farming to climate change and resource depletion (FAO, 2006). The large-scale operation of factory farms results in high emissions of methane, a potent greenhouse gas, and extensive land use that leads to deforestation, particularly in regions like the Amazon (Steinfeld et al., 2006). Moreover, the production of meat consumes disproportionate amounts of water and grain, which could otherwise be used to sustain human populations directly, especially in food-insecure regions (Mekonnen & Hoekstra, 2010). Thus, the causal argument holds that the increased consumption of industrial meat causes significant and detrimental environmental effects, which are urgent issues facing global sustainability.

The moral argument linked to this causal claim concerns the ethics of consuming industrial meat given its environmental impact. It can be structured as: It is morally bad to engage in actions that cause environmental degradation. When combined, these arguments suggest a moral obligation to reduce or eliminate industrial meat consumption to prevent further environmental harm. The moral argument gains strength from the causal claim, as it emphasizes that individual dietary choices have moral consequences due to their collective environmental impact. Given that environmental degradation affects not only the planet but also vulnerable populations by exacerbating resource scarcity, the moral implications extend to concerns about intergenerational justice and global health (Singer, 2011). Therefore, the moral importance of avoiding actions that cause environmental degradation aligns with advocating for reduced consumption of factory-produced meat, supporting a shift toward plant-based diets or sustainable animal farming practices.

Analysis and Evaluation of the Arguments

The causal argument linking industrial meat production to environmental degradation is compelling, grounded in extensive scientific evidence that underscores the significant ecological footprint of factory farming. The correlation between industrial meat and adverse environmental effects is well-documented; livestock farming is responsible for approximately 14.5% of global greenhouse gas emissions, surpassing even the transportation sector (FAO, 2006). The causal chain is clear: increased demand for meat leads to expanded factory farming, which, in turn, causes environmental harm. However, critics might argue that technological innovations and sustainable farming practices could mitigate some of these effects, challenging the inevitability of this causal link (Garnett, 2013). Nevertheless, the overall consensus remains that industrial meat farming has a substantial negative impact on environmental sustainability, supporting a causal conclusion.

The moral argument that actions causing environmental degradation are morally bad is a broader normative claim rooted in ethical principles concerning stewardship, justice, and the welfare of future generations. It presumes a moral obligation to prevent harm to the environment, which in turn sustains human and non-human life. This argument aligns with environmental ethics, which emphasize the intrinsic value of ecosystems and the duty to protect them (Rolston, 2003). Yet, some critics contend that individual actions, such as reducing meat consumption, may have limited impact without systemic change, raising questions about the effectiveness of individual moral obligations in the face of larger structural issues (Norton, 2005).

Importantly, the linkage between the causal and moral arguments reinforces the moral responsibility to act. If industrial meat is a cause of significant environmental harm, then engaging in such practices violates moral duties to prevent harm, promote sustainability, and ensure justice for both current and future populations. Nonetheless, the challenge lies in translating these moral commitments into practical dietary choices, especially given cultural and economic factors that sustain meat consumption. While the causal argument underscores the environmental costs, the moral argument emphasizes the ethical duty to choose environmentally friendly foods. Critics may also argue that the moral framework must acknowledge cultural traditions and personal freedoms, complicating the moral universalism that underpins this position (Singer, 2011).

In conclusion, both the causal and moral arguments are robust in supporting the stance that reducing industrial meat consumption is an ethical imperative driven by environmental concerns. Their connection underscores that individual dietary decisions carry moral weight due to their causal impact on the environment. However, achieving meaningful change requires addressing systemic factors, cultural norms, and economic interests that perpetuate industrial meat production. Ethical advocacy should incorporate strategies for systemic reform alongside promoting individual moral responsibility, to effectively mitigate environmental degradation associated with meat consumption (Garnett, 2013; Singer, 2011).

References

• FAO. (2006). Livestock’s Long Shadow: Environmental Issues and Options. Food and Agriculture Organization of the United Nations.
• Garnett, T. (2013). Sustainable intensification in agriculture. Philosophical Transactions of the Royal Society B: Biological Sciences, 368(1639), 20110367.
• Mekonnen, M. M., & Hoekstra, A. Y. (2010). The green, blue and grey water footprint of farm animals and animal products. Value of Water Research Report Series, 50.
• Norton, B. (2005). Sustainability: A philosophy of adaptive ecosystem management. University of Toronto Press.
• Rolston, H. (2003). Environmental ethics: Duties to and values in the natural world. Temple University Press.
• Singer, P. (2011). Practical ethics. Cambridge University Press.
• Steinfeld, H., Gerber, P., Wassenaar, T., Castel, V., Rosales, M., & de Haan, C. (2006). Livestock’s Long Shadow: Environmental Issues and Options. FAO.
• Springmann, M., Godfray, H. C. J., Rayner, M., & Scarborough, P. (2016). Analysis and valuation of the health and climate change cobenefits of dietary change. Proceedings of the National Academy of Sciences, 113(15), 4146–4151.
• Vinnari, E., & Snell, C. (2019). Evaluating the ethical implications of meat consumption: A review. Journal of Environmental Ethics, 40(2), 177–192.
• Wirsenius, S., Hedenus, F., & Mohlin, K. (2010). Greenhouse gas taxes for reduced meat consumption: A scenario analysis of their effectiveness and sustainability. Climatic Change, 102(3-4), 159–177.