Showing posts with label bioethics. Show all posts
Showing posts with label bioethics. Show all posts

Saturday, June 19, 2010

Carnism or Speciesism

On a LinkedIn discussion recently, I posted news about Melanie Joy's interview with ABC about her new book, Why do we love dogs and eat pigs and wear cows? in which she develops the concept of carnism.

One longstanding and highly-esteemed listmember asked whether this is carnism or speciesism?  The logician in both of us might ponder, is that question a disjunction or a conjuction?  In other words, asking "Is the problem EITHER speciesism or carnism?" is a question about a conjunction; the answer would be "yes" (the problem is either the first OR the second OR both).

Asking the question, should the problem be TERMED "carnism" or "speciesism" is different, and it's that question I address here.

If you're interviewing Melanie Joy on ABC, she's going to tell you it's 'carnism' (which is a belief that eating meat is 'natural' 'normal' and 'necessary' - as she outlines in her book).

If you're an older vegan of the Peter Singer variety, you'll probably term it speciesism because you think of how some folks artificially consider other types of life unworthy of moral consideration (or sufficient moral consideration, some say 'equal moral consideration').

I think the standard of 'equal moral consideration' is problematic in two ways:
it makes our moral consideration of animals the arbiter of whether or not we ought to be eating them, when ample social science work over the past TWO decades (and longer) PLUS our own 'naive' (often unsystematic and nonrigorous) observations (as laypersons) have shown that the majority of vegetarians AND vegans go vegetarian or vegan for health reasons (not what we ideologues would wish, for animal rights or philosophical reasons.

A stat I used to quote throughout the late 80s and 90s was that social science has consistently shown that the primary reasons claimed by vegetarianism for being vegetarian is health, with ONLY about one of six (1/6) citing overtly philosophical reasons (contrasted with emotional "I couldn't eat them" or medical or health "I felt better" or "the medical evidence is on the side of my being vegetarian" reasons).  The category 'philosophical reasons' included overtly religious reasons (which may have been ideologically nonspecific (e.g. "I was taught as an Adventist that vegetarianism is God's way for us to be" or "Jainism teaches respect for all life, so we are vegetarian from birth" or "my religion teaches vegetarianism").

Friday, January 29, 2010

World Day for the Abolition of Meat



It's global.

World Day for the Abolition of Meat


Organize your event in your city and post info on the Facebook wall (below)

  • The next World Day for the Abolition of Meat will be held on 30th January 2010 (Saturday).
  • This day is intended as a means of promoting the idea of abolishing the murder of animals for food. Worldwide six million sentient beings are killed for their meat every hour!
  • That figure doesn't even count the fish and other sea animals, which of course are included in the demand for the abolition of meat.
  • Meat consumption causes more suffering and death than any other human activity and is completely unnecessary.
  • Many groups will mobilize to promote the abolition of meat (and other animal products). They will not only advocate vegetarianism and veganism to individuals but will call for society to abandon the practice of killing animals for food. We hope that this initiative will strengthen the animal rights movement over the years.
  • It is important to address people not only as consumers but also as citizens like the anti-slavery activists who, although only a small minority, not only sought a boycott of sugar produced by slaves but also clearly expressed the idea that slavery should be banned.
It is important today to question society as a whole about the murder of animals for food so that it can no longer avoid a public debate on the legitimacy of this practice.
On 30 January conferences, street actions, leafleting, and information stands will be organized to spread the idea that the consumption of meat cannot be justified ethically and should therefore be abolished just as human slavery was in its time.
You CREATE an event.  Have you created an event where you are?

I suggest a do-it-yourself event like a barrage of any set of media sources with carefully-crafted e-mail messages about how meat is needless, tastes for meet can be satisfied TODAY with other foods (and in vitro meat is in the offing, which means that even carnivorous animals can have food without killing other animals - in the foreseeable future; no ETA is yet available), and a world without animal agriculture is the kinder, gentler world that the survival and development of human life requires.

That simple rationale can be endorsed by all dietary vegans without violating any humans 'rights' or claims or preferences or socially-conditioned tastes, which I think is ALL that most resistance to the abolition of animal agriculture is about.

Tuesday, November 10, 2009

David Roberts writes critically about PETA's PR: Should citizens of conscience become vegetarians?

Vegetarianism and environmentalism

On PETA’s latest campaign 256

Just 'cause I love poking the hornet's nest, I thought I'd weigh in on this brouhaha about PETA, vegetarianism, and environmentalism. As I see it, there are three core questions:
1. Should citizens of conscience become vegetarians?
To me, the answer to this question is pretty obviously yes. I don't see how it can be seriously argued.
Depending on your inclinations, you can heed the health arguments, the moral arguments, or the environmental arguments (regardless whether you agree with the UN study that meat production is the No. 1 contributor to global warming, it is obviously a very large contributor, never mind CAFOs' horrid effects on land, air, and water). Taken together, these arguments strike me as dispositive. It is not possible to participate in industrial animal farming with clean hands.
Add to all this the fact that unlike giving up a car, moving closer to work, or retrofitting a home to be more energy efficient, giving up meat involves virtually no cost or inconvenience. Eating meat is entirely an aesthetic choice, based on taste and habit. Taste and habit are not convincing counterweights to the arguments against meat.
So yes, you should eat less meat; ideally you should eat none. You ought to be a vegetarian.
Two additional notes:
  • Yeah, yeah, the equation is different if you eat only humanely raised animals purchased from local farmers, or if you hunt and kill your own meat. But about 0.001% of Americans do that, and there could never be enough of that kind of meat to match current consumption levels, so it's a distraction from the real argument. At least for me, the argument for vegetarianism is not categorical; it's contingent on the actual state of industrial livestock farming.
  • I'm not a vegetarian, so I'm a big fat hypocrite. I eat meat -- not nearly as much as the average American, but some. I choose local and humane when I can, but lots of times it isn't an option. My personal eating habits give me considerable incentive to justify meat consumption. But I'd rather acknowledge my hypocrisy than use a bunch of bullsh*t arguments.
2. Is it true that you cannot be a meat-eating environmentalist?
This is a deeply silly question. The term "environmentalist" is socially contingent and highly contested. Environmentalism has no metaphysical essence. "You aren't an environmentalist" is moral judgment masquerading as an assertion of fact.
Every discussion I've ever witnessed about who is or isn't an environmentalist, or what does or doesn't count as environmentalism -- and believe me, at this point I've seen plenty -- contains vastly more heat than light. Feelings are hurt, umbrage is taken, but nothing is ever learned, no consensus is ever reached. It's a peacock show through which everyone parades their biases and preconceptions.
What makes an environmentalist? Is it enough to care about (write about, advocate for) environmental policy, or must you also engage in activism? Must you take action to green your own life? If so, how much? Drive less, or not at all? Turn off lights, or go off grid? Eat less meat, or go vegetarian?
I don't know, or much care. There are lots and lots of things decent human beings should do. Nobody's able to do them all. We all do a little; we should all do more. Those of us on more or less the same side gain very little by furiously judging each other's personal choices in a futile attempt to define the tribal boundaries of environmentalism.
3. Is PETA's latest campaign counterproductive?
It's important when thinking about this question to disentangle your own response to the campaign from the question of its overall efficacy. I'll freely admit it bugs the crap out of me. Proclaiming who is and isn't an environmentalist bugs me. Using Al Gore as a foil bugs me. Using global warming opportunistically, as a convenient wedge, bugs me. The whole thing is irksome.
However, the campaign isn't designed to secure my moral or aesthetic approval, or yours. It's designed to spread awareness of something you and I already know: that eating meat is environmentally destructive and exacerbates global warming. A sober, fair-minded, carefully argued campaign would not achieve that goal. It would sink without a ripple.
As I've argued before (in connection to another PETA campaign), it's extremely difficult to make yourself heard over the din of pop culture and 24-hour media. There aren't many people looking around for information on the destructiveness of their most intimate habits. Virtually the only way advocacy campaigns can gain any traction is by generating some controversy. Despite what you may think, that's not all PETA does, but they do it a lot and they do it well. That's why you know who they are. That's why we're having a debate about vegetarianism and environmentalism.
As annoying as it is, I count the campaign a success, because of the hundreds of advocacy campaigns going on right now, this is the one we noticed. That's what PETA set out to achieve, and they achieved it.
David Roberts is staff writer for Grist. You can follow his Twitter feed at twitter.com/drgrist.

Saturday, October 10, 2009

30 Scientists Accuse Tufts Researchers of Ethical Violations-- Nuremberg Code

30 Scientists Accuse Tufts Researchers of Ethical Violations-- Nuremberg Code



ALLIANCE FOR HUMAN RESEARCH PROTECTION
A Catalyst for Public Debate: Promoting Openness, Full Disclosure, and Accountability
http://www.ahrp.org



FYI
A report in the business forum, Zikkir, "Out of Sight" was prompted by the publicity surrounding the $79 million settlement of Pfizer's unethical Trovan experiment conducted on Nigerian infants.
http://www.ahrp.org/cms/content/view/571/72/.



The Zikkir article touches on the problems related to the US pharmaceutical industry's increased outsourcing of clinical trials to off-shore locations, mostly in underdeveloped countries including Eastern Europe and Russia which do not conform to ethical restraints mandated by the Nuremberg Code or the Declaration of Helsinki. http://zikkir.com/business/6259?wscr=1024x768.



An in-depth report by the Institute of Science in Society, "The Golden Rice
Scandal Unfolds," demonstrates that academics who are shielded by the US
government seal of approval, have been conducting medical experiments that
are clearly prohibited by the Nuremberg Code. The article focuses on a
series of recent unethical Phase II trials conducted by Tufts University
researchers, who tested genetically modified "Golden Rice' (GR2) on children
in the U.S. exposing them to "an unapproved experimental genetically
modified rice enhanced in pro-Vitamin A that has the potential to cause
birth defects and developmental abnormalities."

The questionable experiments-which ISIS described as "an exercise in how not to do science"--are:

1. Project NCT 00680355.(10) Bioavailability of Golden Rice Carotenoids in Humans.
http://clinicaltrials.gov/ct2/show/record/NCT00680355?term=golden



2. Project NCT 00082420. Retinol Equivalence of Plant Carotenoids in Children.
http://clinicaltrials.gov/archive/NCT00082420

The experiment compared the vitamin A value of b-carotene in oil capsule, spinach and Golden Rice - recruited 72 children 7 to 9 years of age. The starting date of the experiment was September 2004, it ended November 2005.

3. Project NCT 00680212. Vitamin A Equivalence of Plant Carotenoids in Children.
http://clinicaltrials.gov/ct2/show/record/NCT00680212?term=golden


In this experiment, researchers recruited 72 children 6 to 8 years of age and registered start and finish dates July 2008 and January 2009.

The ISIS report (submitted to the FDA in March, 2009) states:
"The Golden Rice Project website [6] (accessed 17 March 2009), stated that "Golden Rice has gone through many tests since it was first obtained" Nine items are listed; but no feeding trial on animals among them." See: http://www.i-sis.org.uk/goldenRiceScandal.php



"Golden Rice" has been touted as a humanitarian effort to resolve vitamin A deficiency. However, it has met with significant opposition from environmental and anti-globalization activists who view it as a commercial threat.

For example, Dr. Vandana Shiva called it "a hoax:"

"Unfortunately, Vitamin A rice is a hoax, and will bring further dispute to plant genetic engineering where public relations exercises seem to have replaced science in promotion of untested, unproven and unnecessary technology."

"The problem is that vitamin A rice will not remove vitamin A deficiency (VAD). It will seriously aggravate it. It is a technology that fails in its promise.

Since the daily average requirement of vitamin A is 750 micrograms of vitamin A and 1 serving contains 30g of rice according to dry weight basis, vitamin A rice would only provide 9.9 micrograms which is 1.32% of the required allowance. Even taking the 100g figure of daily consumption of rice used in the technology transfer paper would only provide 4.4% of the RDA."

"In order to meet the full needs of 750 micrograms of vitamin A from rice, an adult would have to consume 2 kg 272g of rice per day. This implies that one family member would consume the entire family ration of 10 kg. from the PDS in 4 days to meet vitaminA needs through "Golden rice".

"This is a recipe for creating hunger and malnutrition, not solving it."

"Even the World Bank has admitted that rediscovering and use of local plants and conservation of vitamin A rich green leafy vegetables and fruits have dramatically reduced VAD threatened children over the past 20 years in very cheap and efficient ways."
See: THE "GOLDEN RICE" HOAX -When Public Relations replaces Science
http://online.sfsu.edu/~rone/GEessays/goldenricehoax.html



The ISIS report calls the Tufts experiments "morally inexcusable:"

"The phase II clinical trials of uncharacterized, unapproved, experimental GR2 events on children, some of whom may indeed be suffering from vitamin A deficiency, is morally inexcusable. GR2 has not been assessed for safety, and there are reasons to suspect it is unsafe."
See: http://www.i-sis.org.uk/goldenRiceScandal.php



In February, 2009, an open letter addressed to Professor Robert Russell, Professor Emeritus, Friedman School of Nutrition Science and Policy, Tufts University School of Medicine (Email: rob.russell@tufts.edu) was signed by 30 senior scientists who protested the unethical testing of a possibly hazardous substance--"Golden Rice" (GR2) in children.

The letter states that the trials

"appear to be an experimental collection of transgenic events still in the laboratory, uncharacterized in terms of basic molecular genetics or biological and biochemical properties, not tested pre-clinically on animals, or subjected to any other safety assessment."

"The variety of Golden Rice used in these experiments (GR2) is inadequately described in terms of biological and biochemical characterization. anywhere else in the publicly available literature, and has woefully inadequate pre-clinical evaluation."

" It is a genetically modified product which has not been shown to be distinctive, uniform and stable over time. It has never been through a regulatory /approvals process anywhere in the world. There is now a large body of evidence that shows that GM crop/food production is highly prone to inadvertent and unpredictable pleiotropic effects, which can result in health damaging effects when GM food products are fed to animals (for reviews see Pusztai and Bardocz , 2006; Schubert, 2008; Dona and
Arvanitoyannis, 2009)."

"More specifically, our greatest concern is that this rice, which is engineered to overproduce beta carotene, has never been tested in animals, and there is an extensive medical literature showing that retinoids that can be derived from beta carotene are both toxic and cause birth defects."

No results have been made available for either of the pediatric studies (as of 17 March 2009).

The scientists noted that the three Tufts Projects breached the Nuremberg Code / medical ethics code "on a number of counts, and we urge you to call them to a halt immediately."

"They should not be resumed unless and until the researchers can demonstrate that a full range of laboratory and animal feeding trials have been completed and published for the Golden Rice strain being used, and unless and until appropriate regulatory bodies have had an opportunity to come to a view on the health and safety issues about which we are very concerned."

"We can assure you that such trials would not have been approved within the European Union in the absence of safety information, which highlights yet again the flaw of the USDA and FDA regulatory system in considering GM crops/foods as hypothetically "generally recognised as safe - GRAS" in the
absence of hard experimental data."

Further underscoring the U.S. academics' and government agency disregard for medical ethics, the ISIS report notes that an Indian newspaper reported that a clinical trial was cut short in China in July 2008, when the government found that 24 children 6-8 years of age at a primary school in Henyan, Hunan, were to be used as guinea pigs for a trial with Golden Rice."

That trial was also sponsored by Tufts University and approved by the US National Institute of Health--though not from the Chinese government, which was alerted by Greenpeace. Greenpeace has also warned the governments of Bangladesh, India, Indonesia, Philippines and Vietnam against the risky trials.

It would appear that the Chinese government conforms to higher medical ethics standards than the US National Institute of Health.

So, why has the media failed to pay any attention to these morally deplorable human experiments on American children ?

Contact: Vera Hassner Sharav
veracare@ahrp.org
212-595-8974

http://www.i-sis.org.uk/goldenRiceScandal.php


ISIS Report 18/03/09

The Golden Rice Scandal Unfolds

Phase II clinical trials on children have been conducted with unapproved experimental GM rice enhanced in pro-Vitamin A that has the potential to cause birth defects and developmental abnormalities Dr. Mae-Wan Ho and Prof. Joe Cummins

This report has been sent to the United States Food and Drug Administration on behalf of ISIS

Clinical trials of unapproved, uncharacterized GM rice on children

EXCERPT:
According to a recent report [9], a sample of the Golden Rice grains was sent to Germany in 2001 for a feeding trial with mice. But when the grains were tested for carotenoid content, the scientists were "surprised to find it contained less than one percent of the amount expected." After the rice was cooked, this was reduced by another 50 percent, so the trial was abandoned.

In 2005, Syngenta made GR2 [10] using the maize version of the enzyme phytoene synthase that was transferred from daffodil. GR2 produced up to 23 times the amount of carotenoids in the original Golden Rice, GR1.

But GR2 was not a transgenic variety based on a single transformation event.  On the contrary, it was explicitly stated that [10]: "The reported transgenic rice events [emphasis added] are experimental." There is no telling whether all the children or adults taking part in any of the trials
were given Golden Rice from the same GR2 event.  The results of the trials, as yet unreleased, could well be utterly worthless.

Syngenta was donating these GR2 events, via the Humanitarian Project for Golden Rice, for further research and development (to institutes across China, India, Philippines, Indonesia, Bangladesh and Vietnam) "through license under certain conditions", which include "being governed by the
strategic direction of the Golden Rice Humanitarian Board" Requests were to be directed to Adrian Dubock, a previous employee of Syngenta.

Dubock helped Potrykus and Beyer work out a deal in which Syngenta could develop Golden Rice commercially, but farmers in developing countries who make less than US$10 000 a year could get it for free [5]. Dubock retired from Syngenta in 2007, but remains a member of the Golden Rice Humanitarian Board, chaired by Potykus.

Golden Rice, an exercise in how not to do science

Golden Rice, genetically modified to make pro-vitamin A in the endosperm (the grain remaining after polishing), was announced with great fanfare in 2000 as a cure for widespread vitamin A deficiency in developing countries.

The project had already cost US$100 million, funded by the Rockefeller Foundation, the Swiss Federal Institute of Technology, the European Community Biotech Programme and the Swiss Federal Office for Education and Science, and could cost as much again to develop. It was tied up in at least 70 patent claims on genes, DNA sequences and constructs, a problem only partly solved in the "ground-breaking deal" worked out by Dubock (see above)..

Condemnation was swift and widespread, not least because it was absurd to offer Golden Rice as the cure for vitamin A deficiency when there are plenty of alternative, infinitely cheaper sources of vitamin A or pro-Vitamin A, such as green vegetables and unpolished coloured rice (especially black and purple varieties [11], which would be rich in other essential vitamins and minerals, and hence much more nutritious. The UN Food and Agricultural Organization (FAO) started a project in 1985 to deal with vitamin A deficiency using a combination of food fortification, food supplements and general improvements in diets by encouraging people to grow and eat a variety of green leafy vegetables. One main discovery from the project was that the absorption of pro-vitamin A depends on the overall nutritional status, which in turn depends on the diversity of the food consumed [12].

The main cause of hunger and malnutrition in the Third World is the industrial monocultures of the Green Revolution, which obliterated agricultural biodiversity and soil fertility, resulting in ever-worsening mineral and micronutrient deficiencies in our food. Golden Rice, like other GM crops, is industrial monoculture only worse, and will exacerbate this trend, as well as the destruction of agricultural land, and the impoverishment of family farmers that also accompanied the Green Revolution [13] (see Beware the New "Doubly Green Revolution", SiS 37).

GR1 was made with the standard 'first generation' genetic modification techniques, using GM constructs that cause uncontrollable mutations and other collateral damage to the host plant genome, with many unintended, uncharacterized effects [14]. In addition, the viral and bacterial sequences, including antibiotic resistance marker genes, in the construct and in the vectors created for gene transfer enhance horizontal gene transfer and recombination, the main route to creating new pathogens and spreading antibiotic resistance.

GR2 represents an improvement in so far as antibiotic resistance markers were no longer used, but still includes a medley combination of sequences\ from plant pathogens Agrobacterium (used in a binary vector system) and Erwinia uredovor, and from E. coli, inhabitant of the human gut, which also contains pathogenic strains. We have highlighted the special hazards of the Agrobacterium vector system since 2003 [15] (Agrobacterium & Morgellons Disease, A GM Connection?, SiS 38) (see below).  The main reason for Golden Rice was revealed in the unusually long news feature article [16] accompanying the scientific publication [8] which stated: "One can only hope that this application of plant genetic engineering to ameliorate human misery without regard to short-term profit will restore this technology to political acceptability."

A detailed audit on the project [14] (The 'Golden Rice', An Exercise in How Not to Do Science, ISIS Report) uncovered "fundamental deficiencies" from the scientific and social rationale to the science and technology involved.  It was being promoted "to salvage a morally as well as financially bankrupt agricultural biotech industry." The situation has changed little since.

The phase II clinical trials of uncharacterized, unapproved, experimental GR2 events on children, some of whom may indeed be suffering from vitamin A deficiency, is morally inexcusable. GR2 has not been assessed for safety, and there are reasons to suspect it is unsafe.  GMO safety in question

The biotech industry has consistently found genetically modified food and feed 'as safe as their conventional counterparts', and regulators in the United States and European Union have accepted this assertion overwhelmingly based on studies carried out and interpreted by the industry [17] (GM Food Nightmare Unfolding in the Regulatory Sham, ISIS scientific publication).

There is now a string of evidence that exposure of many species of animals to a variety of genetically modified crops, and food and feed derived from them, can cause illnesses and death, raising the distinct possibility that genetic modification is inherently dangerous [18] (GM is Dangerous and Futile, SiS 40). This is reinforced in results obtained in the most recent studies.
....
Golden Rice particularly dangerous

In addition, the unbalanced enhancement of single nutrients in GM crops may do more harm than good [27] (GM Crops and Microbes for Health or Public Health Hazards? SiS 32). As David Schubert at the Salk Institute for Biological Sciences La Jolla, California, in the United States points out [28], plants possess the ability to synthesize between 90,000 and 200,000 nonessential small molecules, with up to 500 in one species. The enormous repertoire is due in part to enzymes with very low substrate specificity, which are unpredictably altered by mutations and pleiotropic effects associated with GM technology. Furthermore, overdose of many single nutrients are known to be toxic, vitamin A being a case in point. Schubert highlights the toxic effects of retinoic acid and other metabolites of b-carotene, only a few of them can be identified and measured in the current state of technology.

Golden Rice is enhanced in b-carotene, which on ingestion, is cleaved in half to generate retinal for use in the visual cycle. Retinal is also reduced to retinol, or oxidized to retinoic acid (RA), which interacts with highly specific nuclear receptors. Essentially all of the biological activity of retinoids, apart from vision, involves RA. While high concentrations of retinol are toxic, RA is biologically active at concentrations several orders of magnitude lower than retinol. Hence, Schubert states [28]: "excess RA or RA derivatives are exceedingly dangerous, particularly to infants and during pregnancy." RA is required for the development of the nervous system, both by directly controlling nerve differentiation and by generating concentration gradients that direct cell migration, embryonic segmentation, and development. Therefore, RA and synthetic derivative of RA are teratogenic (able to cause birth defects).  They can accumulate in fat and plasma, becoming a risk factor for pregnancy for up to 2 years following ingestion, and multiple low doses of retinoids have greater toxicity than a single high dose.

Because of the type of biological functions controlled by low levels of RA, any perturbation of its signalling pathways by plant-derived RA receptor agonists or antagonists will have clinical consequences. "Could the GM modifications used to enhance b-carotene synthesis create such compounds?"
(This question remains unanswered to this day.) Six hundred naturally occurring compounds exist in the carotene family, and at least 60 can be precursors to retinoids. "Therefore, plants have the potential to make many potentially harmful retinoid-like compounds when there are increased levels of synthetic intermediates to b-carotene as in golden rice."

While all retinoids and derivatives are likely to be teratogenic, good assays and information regarding the behaviour and teralogic activity are available for only three: retinol, RA, and retinal. Therefore, at the very least, "extensive safety testing should be required before the introduction of golden rice as a food."

See complete ISIS report with copious references at:
http://www.i-sis.org.uk/goldenRiceScandal.php



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Sunday, September 13, 2009

09/13/2009 Harvard Crimson: 09/12/2009 "Is Eating Animals Ethical?" debate

Why not just email me at Maynard.Clark@GMail.com?

The Harvard Crimson's blog article on yesterday's "Is Eating Animals Ethical?" debate
http://www.flybyblog.com/2009/09/12/peta-debate-on-tolstoy-and-bonzai-trees/#more-4137


PETA Debate: On Tolstoy and Bonzai Trees


460px-BruceFriedrich1
There's a lot of irony here. Bullhorns. Resemblances. Soak it in.
Most Harvard students eat meat. And most Americans probably think of People for the Ethical Treatment of Animals as an extremist group.
You wouldn’t have known it at the debate the Harvard College Vegetarian Society organized this afternoon between Wesley N. Hopkin ’11, a social studies concentrator and member of the Harvard Speech and Parliamentary Debate Society, and Bruce G. Friedrich, vice president of policy and government affairs for PETA.
The most heated dispute concerned our own Harvard University Dining Services. Hopkin praised HUDS: “They are moving in the right direction,” he said. “We can, generally speaking, eat meat or eat meat products with a relatively clear conscience even now.”
Friedrich responded sharply. He noted that HUDS buys eggs from cage-free farms, but said that is the only bright spot. “Eating meat in HUDS when they are doing nothing for farmed animals, and eating meat in the real world, in any restaurant around here,” he said, “for people here who said you do eat meat: that is unethical.” Get the skivvy on Hopkin’s response and more after the jump.
Throughout most of the debate, though a slim majority of the packed Science Center audience admitted to eating meat, Hopkin conceded Friedrich’s arguments about the immorality of being a carnivore in today’s world. PETA seemed downright reasonable.
Hopkin and questioners from the audience rarely presented compelling reasons to dispute the main thrust of Friedrich’s well-supported argument. The PETA leader argued that facts overwhelmingly show that eating meat is bad for the environment, for the world’s poorest, and for the conscious experiences of animals. Instead of disputing Friedrich’s figures, Hopkin and others raised abstract intellectual questions heard in Social Studies 10 and “Justice”: How can we compare animal pain with human pain? And can animals be a part of the social contract?
Friedrich’s argument, by contrast, was direct and sure of its moral clarity. Throughout the event, he peppered his arguments with colorful quotations from celebs and intellectuals alike:
From Paul McCartney: “It’s staggering when you think about it. Vegetarianism takes care of so many things in one shot: ecology, famine, cruelty.”
From Leo Tolstoy: “Vegetarianism is the root of humanitarianism.”
And from Cameron Diaz, on eating bacon: “It’s like eating my niece.”
Hopkin, the subtle debater, conceded that today’s factory farming practices are “unconscionable, and should not be permitted.” Instead, he wondered whether better farming techniques could ever create a world in which eating meat was ethical. He advocated an approach to animal rights that focused on the social contract instead of utilitarianism, and on leveraging consumer power to work for better farming practices instead of abstaining from eating meat.
During the question and answer session, Harvard’s lofty minds posed provocative questions:
Is it ethically permissible to eat the meat leftovers of your friend sitting across the table at dinner?
How anthropocentric is the social contract, after all?
Cuteness aside, can we kill kangaroos in the barren outback of Australia?
And: is it morally responsible to own a pet—or should you buy a bonzai tree?
Photo courtesy Wikimedia Commons

4 Comments

  1. Jerry Friedman wrote:
    The social contract is anthropocentric. There is no justice in hurting those who are not indoctrinated into it.
    And leave the kangaroos alone.
    Sunday, September 13, 2009 at 3:37 pm | Permalink
  2. Jenny wrote:
    I was there! Bruce really knocked it out the park. Makes me want to reconsider my food choices.
    Sunday, September 13, 2009 at 3:58 pm | Permalink
  3. Glad to see people are coming around. Go vegans!
    Sunday, September 13, 2009 at 4:30 pm | Permalink
  4. I loved the event. Bruce showed a great deal of composure. Perhaps age (and experience) gave Bruce Friedrich the upper hand, but I like to think it was the justice and logic of his position:
    “No, it is NOT ethical to eat animals!”
    Sunday, September 13, 2009 at 10:13 pm | Permalink

Sunday, August 30, 2009

Why doctors should inform their patients where the medicines comes from

My many readers will know - from my many blogs (one Yahoo! 360 blog, recently closed by Yahoo! - had 1.3 million readers) that (a) I am NOT A FAN OF NOMINAL RELIGIOUS IDENTIFICATION - (b) nor am I supportive of arbitrary defections of any kind to lower moral standards.

An infrequently recurring question on vegetarian medical discussion lists in including those on topical medical concerns, where some clinicians and medical trained professionals are signed up, is animal ingredients in common medications. Some great servants of the vegetarians community like the Michaels - Dr. Michael Greger and Dr. Michael Klaper, have tried to help us steer clear of common over-the-counter preparations with animal ingredients, as have some pro-animal organizations (not only PETA, but others, too). You'll noted that, to the discredit of both vegetarians and presumptive vegetarians who are clinicians who ought to know the products AND our ethical and moral scruples about animal byproducts, many clinicians - including nominal Hindus, nominal Jains, nominal Adventists, and others - have failed to engage in pro-active HELP and service to the vegetarian communities, though they MAY be uniquely qualified to do so. Is it laziness or a misshapen sense that their NEW 'higher calling' is professional loyalty, a a jingoistic chauvinism to their professional colleagues, even when the profession is doing the wrong thing.


Let's get one thing clear: NO product of ANY kind should have ANY kind of animal ingredient or byproduct in it.

Therefore, no MEDICAL product of ANY kind should have ANY kind of animal ingredient or byproduct in it.

There's wide-ranging ignorance of this moral truth, but medical and health professionals who are NOT ignorant have even less to say in their defense when they err than have those whose moral laziness merely REFLECTS the social backgrounds from which they come.


In a column in the New York Times this week, Randy Cohen fields a question from an anaesthetist.

Should the doctor ask a devoutly religious patient whether he minds that his anticoagulant (heparin) is derived from pigs?

In his reply, Randy Cohen suggests that the doctrine of informed consent requires the doctor to consider the non-medical preferences of the patient and to make sure Muslims, Jews, and vegetarians (like us) know where medicine to be used in their treatment is coming from.

That's a second best (or third best, or not good) standard at best, but that's what Randy Cohen offers. It's a standard that's been around, has been widely accepted by medical ethicists and others in our culture, and seems to work with little additional thought. After all, clinicians should have a laboratory 'sense of things' that would include routinely understanding the chemical nature of stuffs, stuffs used in clinical treatment.

Are you with us so far? Good!

So Randy Cohen, in his New York Times article a week or so ago, suggests that the doctor's role includes a duty to provide whatever information patients need in order to make decisions about, decide, and effectively manage or control their care. But some doubt that it is a doctor's responsibilityto take into account what they call "preferences" (because they don't clearly understand the moral status of animals d they dismissive discount or deny their personhood.

These deniers claim that the doctors' role is too greatly extended.

:

"Imagine a vegan who takes particular exception to drugs that have been tested in higher order primates. Is the doctor expected to ask about all possible preferences and provide corresponding advice about treatments that conform to these? If so, this seems to be unreasonably demanding."

Briton Wikinson goes on to distinguish what he terms "the normative force of different claims about information-giving" (in other words, different nuances have different moral claims and intellectual legitimacy):

"There is a difference between

1. what would be good for the doctor to do, and
2. what we should expect the doctor to do, and
3. what we should sanction the doctor if they don't do?

If your doctor knows that you are a devout religious adherent, and that you may have an objection to a medical product that they know contains animal products, the doctor should inform you that the drug she is about to prescribe is derived from pigs. It would be good for them do so (level 1 above)."

So far, so good.

"And if you ask your doctor - does this drug contain animal products then the doctor should (stronger - probably level 2, maybe 3) find out about the drug and let you know."

Here's where we can take issue:

"Whether we should expect them (2) if you haven't asked or sanction them (3) if they didn't tell you is less clear to me.

We might also note that there is another side to responsibility when it comes to personal preferences for different treatments. If your preference is idiosyncratic or unusual you, the patient, probably have a responsibility to find out which potential treatments may contain animal products, as well as to let your doctor know that you really don't want animal products (or blood products etc). On the other hand if the preference is very common within the population perhaps the onus should be on the doctor."

Finally, Wilkinson quibbles further:

"As for the relevance of all of this for orthodox judaism, Randy Cohen notes that since Heparin is administered subcutaneously rather than orally it is apparently not proscribed."

Thinking here of being carried away kicking and screaming while refusing ill-intentioned treatment, I rephrase German Lutheran Pastor Martin Niemoller just a little:

First they came for the Muslims, but I wasn't a Muslim...

Then they came for the Orthodox Jews, but I wasn't an Orthodox Jew...

Then they can for the ethical vegans, and I wasn't an ethical vegan...

Then they came for me, kicking and screaming (and what did they want to do surreptitiously to MY body, about which I would object?)...

Let's put it this way:

Ethicists, particularly bioethicists should be thankful (or, if they don't believe in thankfulness, count themselves fortunate) to HAVE observant Muslims, Orthodox Jews, careful SDAs, self-caring body-owning feminists, and us ethical vegans BECAUSE we help to clarify the case that humans DO object to anyone's surreptitiously sneaking objectionable methods into their treatment and materials and substances into our bodies - in the same way we object to the USDA's approval of GMOs, irradiation, chemicalized agriculture, and more.

We should be THANKFUL that the woman's movement in the West and around the world has joined this chorus of these serious moral objections, and we should WELCOME American Republicanswho are yelling at the top of their lungs:

"Just one moment! What's going to be IN this treatment? What's going to be IN this health care program?"

We psychophysical unities of every stripe, brand, variety, background, persuasion, and pattern of human dignity demand no less than a transparent and open discussion of all these issues, even if it means that some well-intentioned measures can't be ramrodding into law quite so quickly.

Those who KNOW there is objection should be especially eager to fund research into NON-objectionable methods of caring for and preserving human health and for restoring it when illness and disease emerge (and for reducing and eliminating pain and providing proper care and treatment when that's the limit of suitable medical intervention).

We all know that the status quo in healthcare is not good enough, but it's more than access to currently-available treatments and their funding that's a mess. What is also all messed up is the WAY our society thinks about health and healthcare. I can give Ted Kennedy credit for noting that we ought to be paying doctors for keeping patients well, but I only puzzle whether or not we have trained these physicians to KEEP people well (when so much emphasis is placed on listening to complaints and treating post-diagnosisconditions.

Why not listyen to us? Of coruse, they ARE listening to us, and if it flies and flies far, they can claim it as their own.

And who should we be to com,plain if they DO develop treatment modalities that are agree of animal exploitation and abuse, focus first on primary prevention, emphasize a strong role for individual responsibility for health andsocial support for enabling that personal responsibility (safe and suitable exercise facilities in all workplace regions and residential areas, designing urban and suburban areas for exercise, and eliminating all subsidies for animal agriculture and making fresh produce afforcable and safe; shifting emphasis from high tech medicine to wards the low-hanging fruit of primary prevention, etc.). After all, what does it mean sociologically to be a servant of the greater public good, the good of all society? It means to serve wisely and effectively; it does NOT mean taking the credit. In the long run, the HEALTH of the people is FAR MORE IMPORTANT than the healthcare delivery of the people UNLESS that healthcare delivery PREVENTS the problems in the first place.

It is BETTER to have NOT suffered at all than to have suffered ravaging illness and disease, then, after costly treatment funded socially, to have recuperated (at least temporarily). Treatment costs money directly AND in lost productivity AND in lost happiness AND in suffering AND in grief for significant others and workplace colleagues. Being HEALTHY IS a savings. That's "IN THE NATURE OF THINGS" for all of us.

If you're looking for healthcare delivery savings, it's in keeping people well; that's why we're shifting to the IDEA of paying healthcare providers differently: paying healthcare systems (not just the doctors) for keeping people well.

In the search for cost savings, Peter Orszag should be exploring primary prevention. Shouldn't we all?

But don't put those animal ingredients in MY treatment protocols (and if we're well, we're less at risk for the medical violation of our bodies).

And the lowest common denominator, and thus the cheapest path for pharmaceutical companies, is to make ALL medicaments FREE of all animal ingredients and byproducts.

The ethicist (note point 3 above) told us that those who object the most should object the loudest because they're the ones who are hardest for the dulled mainstream to hear. We need to make OUR cases that we want an ethical and above-board system of providing health services to our species that don't violate the inherent rights of persons - nonhuman AND human.

And it's better to proactively make the case early than to resort to attorneys 'post-diagnosis' (after our bodies - and bodily rights - have been violated).

Sunday, August 16, 2009

1:

What would the world be like without animals for food, fiber, and labor? Are we morally obligated to do without them?

Davis SL.
Poult Sci
. 2008 Feb;87(2):392-4.

Davis SL.

Department of Animal Sciences, Oregon State University, Corvallis, OR 97331, USA. steven.l.davis@oregonstate.edu

Numerous animal rights and animal liberation theorists have concluded that nonhuman animals have moral standing and noninterference rights. Therefore, they say that humans are morally obligated to stop using animals for food, fiber, labor, and research. I disagree with that conclusion for at least 2 reasons. First, it has been suggested that food production models are possible using large herbivores that might actually cause less harm (kill) to animals than a vegan food production model. This is because intensive crop production used to produce food for a vegan diet kills (harms) far more animals of the field than extensive agriculture (pasture production). So, a combined food production system that includes crops and pasture harvested by large herbivores to be used for human food may kill fewer animals than would a vegan-crop model. Second, pragmatically, it is improbable that all peoples of the world could ever be convinced that they must give up animals. In fact, it may be unethical to try to do that, because in poor countries, these animals are essential to the survival of the human populations. But what about the richer nations? Maybe they will or should be convinced to do without animals because of the moral strength of the animal rights and animal liberation theories. However, I believe that there are far too many obstacles for that to happen. What then are we morally obligated to do about animals? I suggest that animals do have moral standing, and that we are morally obligated to recognize their unique species-specific natures and treat them accordingly. That would mean treating animals according to their physical and behavioral needs or telos. That, I believe, is the most likely outcome of the conversation about animal rights.

PMID: 18212387 [PubMed - indexed for MEDLINE]
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2:

[The vegetarian appeal and killing animals. An ethical challenge]

Luy J, Hildebrandt G, von Mickwitz G.
Berl Munch Tierarztl Wochenschr
. 2001 Jul-Aug;114(7-8):283-9. German.

Luy J, Hildebrandt G, von Mickwitz G.

Institut für Lebensmittelhygiene der Freien Universität Berlin.

The demand for renunciation of killing animals has already been discussed by mankind since ancient times. Many arguments for and against this demand have accumulated in the meantime. The reproaches of the vegetarians repeatedly forced the ones who eat meat to justify their diet. Today most of these historical justifications however have to be rejected because of lacking plausibility. Many of the vegetarian arguments on the other hand must be rejected for similar reasons as well. Remaining as morally convincing is the demand for doing the killing absolutely painless and without frightening the animals, which was already formulated for example by Kant and Schopenhauer. Arguments which consider this way of killing as still immoral belong in a broad sense to the "anthropocentric" animal ethics. They do not belong to what is called in Germany "pathocentric" animal ethics, because an animal that is killed without being frightened or tortured, has not suffered, for it hasn't consciously realized anything like danger or harm. We do even argue that these animals are not harmed at all, because it seems senseless to talk about harm without negative conscious phenomena. To push ahead a ban on animal slaughter for moral reasons could be itself morally wrong because it would disturb indirectly many people's conscious well-being without being justified by protecting an animal's conscious well-being. It is however possible to derive from a general duty not to make animals suffer (pathocentric animal ethics) a duty to boycott food of animal origin if these animals had to suffer during their lives.

PMID: 11505802 [PubMed - indexed for MEDLINE]
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