Ethical veganism Research Papers - Academia.edu (original) (raw)

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Öz Veganlık günümüzde yemek kültürü ve toplumsal hareketler açısından önemli bir yer tutmaya başlamıştır. Veganlık yalnızca bir beslenme biçimi değil ayrıca hayvansal hiçbir ürünün kullanılmaması etrafında şekillenen bir yaşam biçimidir.... more

Öz Veganlık günümüzde yemek kültürü ve toplumsal hareketler açısından önemli bir yer tutmaya başlamıştır. Veganlık yalnızca bir beslenme biçimi değil ayrıca hayvansal hiçbir ürünün kullanılmaması etrafında şekillenen bir yaşam biçimidir. Veganlık, yemeğin anlamı, yemeğin toplumsal boyutu ve insan-doğa ilişkisi konusunda farklı bir bakış açısını yansıttığı için yemek sosyolojisi açısından zengin bir olgudur. Bunun yanında veganlık, kişilerin ve grupların aidiyetlerini şekillendiren bir kimlik unsuru olarak da sosyolojinin farklı alt disiplinlerinin ilgisini çekmektedir. Bu çalışma, veganlığın bir kimlik unsuru olarak şekillenmesi sürecini betimlemeyi amaçlamaktadır. Bu betimleme çabası içerisinde, vegan olma kararının alınması ve vegan olmanın sürdürülmesi süreçlerinde kişilerin kurdukları anlatılara ve dikkat çektikleri unsurlara odaklanılmıştır. Ayrıca katılımcıların vegan olmayan diğer kişilerle kurdukları iletişim ve literatürde kimlik kurulumunda önemli olduğu belirtilen 'öteki' kurgusunun nasıl oluşturulduğu da çalışmanın dikkat çektiği unsurlar arasındadır. Saha araştırmasında elde edilen veriler, veganlığın tek ve homojen bir kimlik olmadığına, veganlığın farklı görünümlerinin ve kişiler için farklı tanımlarının olduğuna işaret etmektedir. Bu çeşitliliğe rağmen, vegan olma kararının alınmasında ve veganlık pratiklerinde birkaç ana hat üzerinden benzerliklerin yakalanabildiği görülmüştür. Abstract Veganism has an important place in today's food culture and it is important in terms of a social movement. Veganism is not only a form of nutrition but also a way of life that is shaped around avoiding animal products. Veganism is a phenomenon elaborated by the field of sociology of food as it reflects a perspective about the meaning of food, the social dimension of the dish and the relationship between humanity and nature. Veganism attracts the attention of different sub-disciplines of sociology as an element of identity shaping the belonging of individuals and groups.

Increasingly high-profile research is being undertaken into the socio-environmental challenges associated with the overproduction and consumption of food from animals. Transforming food systems to mitigate climate change and hidden... more

Increasingly high-profile research is being undertaken into the socio-environmental challenges associated with the overproduction and consumption of food from animals. Transforming food systems to mitigate climate change and hidden hunger, ensure food security and good health all point to reducing animal-based foods as a key lever. Moving beyond animal-based food systems is a societal grand challenge requiring coordinated international research by the social sciences and humanities. A 'selective openness' to this range of disciplines has been observed within multi-discipline research programmes designed to address societal grand challenges including those concerned with the sustainability of food systems, inhibiting the impact of social sciences and humanities. Further, existing research on animal-based foods within these disciplines is largely dispersed and focused on particular parts of food systems. Inspired by the 'Sutherland Method' this paper discusses the resu...

Despite increasing public attention to animal suffering, little seems to have changed: Human beings continue to exploit billions of animals in factory farms, medical laboratories, and elsewhere. In this wide-ranging and perceptive study,... more

The book has five sections. The first section, “Unbelievable”, explains why people have such difficulty taking action against the climate crisis. We Are The Weather’s second section, “How To Prevent the Greatest Dying”, presents a... more

The book has five sections. The first section, “Unbelievable”, explains why people have such difficulty taking action against the climate crisis. We Are The Weather’s second section, “How To Prevent the Greatest Dying”, presents a compilation of some of the salient facts about the causes and effects of the climate crisis including many facts about the role of animal agriculture (using animals for food, including animals’ eggs and milk). Section 3, “Only Home”, focuses on the Earth as home to humans and our fellow earthlings. Section 4, “Dispute with the Soul”, takes the form of a conversation between Jonathan and an unidentified voice. Part of what the voice does is to accuse the author of hypocrisy, as Safron Foer admits that even after writing “Eating Animals,” he has been more of a lacto-ovo vegetarian than a vegan vegetarian, and that he still craves meat and occasionally gives into those cravings. The book’s final section, “More Life”, looks to the future, including how Jonathan and other adults try to prepare their own children for the unfolding climate crisis.

In this essay I will look at the symbolism that meat holds within our ‘modern’ ‘Western’ society. I will begin by briefly introducing the study of food in general within the social sciences, setting a framework of reference for the... more

In this essay I will look at the symbolism that meat holds within our ‘modern’ ‘Western’ society. I will begin by briefly introducing the study of food in general within the social sciences, setting a framework of reference for the exploration of meat specifically. In
examining meat I will firstly set the context by turning to the global livestock sector and its relationship with the environment, before probing meat’s physical properties and their
ensuing symbolism, which, as we will see, is the basic foundation for meat’s high culinary and dietetic value in our culture. I will then continue to investigate meat’s symbolism by
asking what place, if any, may meat hold within our wider cultural cosmology, within our systems of social and moral ideas, before drawing some conclusions.

In a qualitative content analysis of The Vegan Society’s quarterly publication, The Vegan, spanning 73 years and nearly 300 issues, the trajectory of one of the world’s most radical and compassionate counter cuisine collectives is... more

In a qualitative content analysis of The Vegan Society’s quarterly publication, The Vegan, spanning 73 years and nearly 300 issues, the trajectory of one of the world’s most radical and compassionate counter cuisine collectives is presented and critically assessed. The Vegan Society’s history provides a case study on the ways in which social movements negotiate difference and conflict. Specifically, this article highlights the challenges of identity, professionalization, and factionalism across the 20th and 21st centuries. This research also puts into perspective the cultural impact that veganism has had on Western society, namely the dramatic increase in vegan consumers, vegan products, and the normalcy of vegan nutrition.

Many people enjoy eating meat but few enjoy harming or killing other sentient creatures. These inconsistent beliefs create a "meat paradox", people simultaneously dislike hurting animals and like eating meat. One solution to this conflict... more

Many people enjoy eating meat but few enjoy harming or killing other sentient creatures. These inconsistent beliefs create a "meat paradox", people simultaneously dislike hurting animals and like eating meat. One solution to this conflict is to stop eating meat. Another solution is to fail to recognize that animals are killed to produce meat. (Loughnan, Haslam e Bastian, 2010)
Most people loves animals and love eating meat. (Loughnan, Haslam, Bastian e Radke, 2011).
Loughnan, Haslam, Bastian e altri, in quattro articoli scritti tra il 2009 e il 2012, descrivono il meat paradox, come il fatto che la maggior parte della gente, pur disapprovando la sofferenza e la violenza sugli animali e investendo molto denaro e attenzione nelle loro cure, pur definendosi quindi amanti degli animali, continuano tuttavia a mangiarli. Connesso a questa considerazione è anche il problema di come sia possibile amare certi animali e mangiarne altri. Questa tensione, cioè l'amore per gli animali e il fatto di mangiarli, è l'essenza del meat paradox (Loughnan, Bratanova e Puvia, 2012): infatti oggi uccidiamo sempre più animali per mangiarli e nel contempo aumentano, dicono gli autori, le nostre cure per l'animale. Gli autori (Loughnan, Haslam e Bastian, 2010), riprendendo le teorie di Leon Festinger (1957), riconoscono nel meat paradox un caso specifico di dissonanza cognitiva: come ricordano Harmon-Jones e Mills (1999), la dissonanza cognitiva nasce quando una persona fa o pensa qualcosa che si op-pone o è totalmente contraria alle sue più profonde convinzioni e attitudini: pratica e convinzione entrano in conflitto creando uno stato emozionale spiacevole, che l'individuo deve e ha tutto l'inte-resse a risolvere. Gray e Wegner (2007) sottolineano la gravità di questo stato d'ambivalenza emotiva e psicologica tanto da riconoscerne una certa priorità d'interesse per la futura ricerca psicologica. Anche Paul Rozin, nel 2007, dirà "meat should be of special, because it is a quintessential exemple of the interesting and important state of ambivalence". Per risolvere la dissonanza cognitiva, dice Festinger, bisogna rimuovere i fattori e gli elementi contrastanti e questo può essere fatto in diverse maniere (...)

Even under the most optimistic scenarios for technological improvements in livestock efficiency, nine billion humans cannot continue to eat animals at the current and projected rates and avoid catastrophic environmental harms. In the end,... more

Even under the most optimistic scenarios for technological improvements in livestock efficiency, nine billion humans cannot continue to eat animals at the current and projected rates and avoid catastrophic environmental harms. In the end, the more animal products one consumes, the more destructive one’s diet is to the environment. Though important and morally relevant qualitative differences exist between industrial and non-industrial methods, given the present and projected size of the human population, the morality and sustainability of one’s diet are inversely related to the proportion of animals and animal products in one’s diet. Thus, if we are to ensure adequate food and water for all humans without exceeding the Earth’s capacity to support life, we must find the courage to address directly the morality of eating meat on an increasingly small planet.
(N.B. This essay was originally published as “Standing in Livestock’s ‘Long Shadow’: The Ethics of Eating Meat on a Small Planet.” It appears here with updated statistics with the permission of the publisher.)

As a response to the varied environmental, public health, and animal welfare challenges of contemporary animal food production, advocates of plant-based and cell-based animal food alternatives have championed those products as key to... more

As a response to the varied environmental, public health, and animal welfare challenges of contemporary animal food production, advocates of plant-based and cell-based animal food alternatives have championed those products as key to feeding the growing global population. This review offers an overview of key arguments in favor of and in opposition to animal product alternatives, and from there situates the debate within literature on food system change. It concludes that animal product alternatives are most likely to be incorporated as reforms within the corporate food regime and are generally incompatible with food sovereignty perspectives. Whether animal product alternatives could align with the food justice approach, however, is less clear. An agenda that operationalizes plant-based and cell-based animal product alternatives through a lens of "food tech justice" might offer a productive path forward for food system health, equity, and sustainability.

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Veganlık ya da veganizm, hayvanların kullanılmasına karşı olan bir yaşam biçimidir. Hayvan sömürüsü yoluyla elde edilen gıdaları, giyecekleri ve diğer tüm yan ürünleri kullanmayı reddetmedir. Bu akımın takipçilerine vegan denir. Kelime... more

Veganlık ya da veganizm, hayvanların kullanılmasına karşı olan bir yaşam biçimidir. Hayvan sömürüsü yoluyla elde edilen gıdaları, giyecekleri ve diğer tüm yan ürünleri kullanmayı reddetmedir. Bu akımın takipçilerine vegan denir. Kelime 1944 yılında The Vegan Society'nin kurucularından da olan Donald Watson tarafından ortaya atıldı. Donald Watson veganlığı şu şekilde tanımlıyordu: " Veganlık hayvanlar âlemine dair sömürü ve zulmün tüm biçimlerini dışlamanın ve yaşamı gözetmenin yoludur. Et, balık, kümes hayvanı, yumurta, bal, hayvansal süt ve türevlerini dışlayıp bitkiler âleminin ürünleriyle yaşamayı ve tamamen ya da kısmen hayvanlardan üretilen tüm ticari malların alternatiflerini kullanmak şeklinde pratiğe dökülür. " Veganlığın gelişim sürecine ve kökenlerine değineceğim bu yazı belli sınırlılıklar içermektedir. Araştırmanın sürdürülebilir pek çok farklı yönü bulunmasına rağmen tümünü bu yazıda ele almak mümkün değildir. Hayvanlar üzerindeki baskıcı, köleci düzenin kökenlerini pek çok biçimde ele alabiliriz ancak bu çok daha uzun bir araştırmanın konusu olabilir. Veganlığın kökenleri hakkında bilgilere yer verdiğim yazının içeriği ancak reformist vejetaryenleri kapsayacak kadar genişliyor. Ama öncelikle en sıkıntılı terimlerden birini açarak başlamak istiyorum. " Türcülük " Türcülük terimi; Irkçılık ya da cinsiyet ayrımcılığı gibi bir şeydir-ahlaken alakası olmayan fiziksel farklılıklara dayalı bir önyargıdır. Darwin'den bu yana insanların evrim aracılığıyla diğer bütün hayvanlarla akraba olduğunu biliyoruz; o halde diğer bütün türlerin topyekûn baskı altına alınmasını nasıl meşrulaştırabiliriz? Bütün hayvan türleri acı ve ıstırap yaşayabiliyorlar. Hayvanlar bizim gibi çığlık atıp bizim gibi acıdan kıvranıyorlar; sinir sistemleri bizimkine benziyor, sinir sistemleri bizim acı çekmemizi sağlayan aynı biyokimyasalları içeriyor.1 Tüm buna rağmen bazı hayvanlara karşı daha merhametli olurken bazı hayvanlara karşı daha acımasız davranabiliyoruz. Kendi türümüze yakın gördüğümüz ya da beynimizde dost olarak kodladığımız hayvanlara karşı tavrımız değişebiliyor. Tüm bunlar bilerek veya bilmeyerek sergilediğimiz türcü davranışlarımıza örnektir. Toplumsal yaşamın (kodların) bize dayattığı cinsiyetçi, ırkçı kabulleri nasıl reddediyorsak türcü kabullerimizi de reddederek bu yazıyı okumaya çalışalım. Veganlığın kökenlerine değinmeye çalıştığım yazımda çerçeveyi " etik " açıdan hayvan sömürüsüne karşı olmak ile belirledim.

This article seeks to elevate contemporary Jain voices calling for the adoption of a vegan lifestyle as a sign of solidarity with the transnational vegan movement and its animal rights, environmental protection, and health aspirations.... more

This article seeks to elevate contemporary Jain voices calling for the adoption of a vegan lifestyle as a sign of solidarity with the transnational vegan movement and its animal rights, environmental protection, and health aspirations. Just as important, however, this article also seeks to
present some of the unique features of contemporary Jain veganism, including, most specifically, Jain veganism as an ascetic practice aimed at the embodiment of non-violence (ahiṃsā), the eradication
(nirjarā) of karma, and the liberation (mokṣa) of the Self (jı̄va). These are distinctive features of Jain veganism often overlooked and yet worthy of our attention. We begin the article with a brief discussion of transnational veganism and Jain veganism’s place within this global movement. This is followed by an overview of Jain karma theory as it appears in the Tattvārtha Sūtra, an authoritative diasporic Jain text. Next, we present two case studies of contemporary Jain expressions of veganism: (1) The
UK-based organization known as “Jain Vegans” and (2) The US-based organization known as “Vegan Jains”. Both organizations have found new opportunities in transnational veganism to practice and embody the virtue of ahiṃsā as well as Jain karma theory. As we will show, though both organizations share the animal, human, and environmental protection aspirations found in transnational veganism, Jain Vegans and Vegan Jains simultaneously promote ahiṃsā to varying degrees in service of the Jain
path to liberation. We conclude the article with a brief reconsideration of Marcus Banks’s diasporic “three tendencies” model to demonstrate how contemporary manifestations of Jain veganism compel us to revisit our understanding of diasporic expressions of Jain religious belief and praxis.

Esta obra revolucionaria explora por qué en nuestra cultura nos mostramos tan dispuestos a comer algunos animales mientras que ni se nos pasa por la cabeza comernos a otros. Melanie Joy, psicóloga social, afirma que este fenómeno se... more

Esta obra revolucionaria explora por qué en nuestra cultura nos mostramos tan dispuestos a comer algunos animales mientras que ni se nos pasa por la cabeza comernos a otros. Melanie Joy, psicóloga social, afirma que este fenómeno se explica por un proceso de negación. Hacemos caso omiso de los hechos: de la capacidad de conciencia de los animales, de su capacidad para sentir dolor, de las crueles prácticas ganaderas, de que no necesitamos comer carne y de que, por lo general, sin ella viviríamos más y mejor.

This paper broadly traces developing attitudes towards in-vitro and other alternative meats within science fiction, from their utopian origins in the nineteenth century to their overwhelmingly dystopian and “neocarnist” depictions in... more

This paper broadly traces developing attitudes towards in-vitro and other alternative meats within science fiction, from their utopian origins in the nineteenth century to their overwhelmingly dystopian and “neocarnist” depictions in post-twentieth-century literature and culture.

Abstract Peter Singer argues, on consequentialist grounds, that individuals ought to be vegetarian. Many have pressed, in response, a causal impotence objection to Singer’s argument: any individual person’s refraining from purchasing and... more

Abstract
Peter Singer argues, on consequentialist grounds, that individuals ought to be vegetarian. Many have pressed, in response, a causal impotence objection to Singer’s argument: any individual person’s refraining from purchasing and consuming animal products will not have an important effect on contemporary farming practices. In this paper, I sketch a Singer-inspired consequentialist argument for vegetarianism that avoids this objection. The basic idea is that, for agents who are aware of the origins of their food, continuing to consume animal products is morally bad because it leads to not appropriately disvaluing the origins of their food. That is a morally bad outcome that can be avoided by becoming vegetarian.

As an alternative to Utilitarianism, animal ethics turned to the Continental philosophies of Levinas and Derrida that welcome and revere Otherness. While Utilitarianism relies on a ‘closed’ system of ethical calculations, the Levinasian... more

As an alternative to Utilitarianism, animal ethics turned to the Continental philosophies of Levinas and Derrida that welcome and revere Otherness. While Utilitarianism relies on a ‘closed’ system of ethical calculations, the Levinasian model remains open-ended. This essay argues for a revised approach to animal ethics that combines Levinasian immeasurability, what Matthew Calarco called ‘ethical agnosticism’, with a closed approach that sees ethics as issuing from particular modes of practice. Highlighting some of the problems inherent in the Levinasian ethics of love as well as Agamben’s biopolitical critique of law, I propose a corrective, ‘between love and law’, that avoids predetermining the limits of moral consideration yet insists on the social and normative dimensions of ethical responsiveness. I take the practice of veganism - broadly conceived beyond the strictly dietary - as the heart of animal ethics and consider some of the philosophical and theological dimensions of veganism as neither naïve nor as utopian but on the contrary, as a worldly mode of engagement that acknowledges the realities of violence.

In Animals Ethics and the Law, you will think critically about the human-animal connection. Together, we will pursue meaningful investigations into what morality demands when it comes to human-animal interactions, and we will consider... more

In Animals Ethics and the Law, you will think critically about the human-animal connection. Together, we will pursue meaningful investigations into what morality demands when it comes to human-animal interactions, and we will consider what legal systems must do to promote flourishing human-animal communities. This is a service learning course, and we will work in partner with All Friends Sanctuary, a new local Las Vegas farmed animal sanctuary. While you will not be required to physically visit the sanctuary, you will “visit” the sanctuary virtually, and based on these “visits,” you will spend approximately 10 hours over the course of the semester helping to build aspects of the sanctuary’s website, to include: developing animal sponsorship packages, basic website design, and/or t-shirt design. This is a unique opportunity we have to help a brand-new sanctuary in its very important efforts to help save animal lives. The service learning component of the course will begin during week 5, as we discuss farmed animal welfare.

As Rothgerber (2012) states, as arguments become more prominent that meat consumption is harmful to the ‘environment, public health, and animals’ (p.1); those who consume meat products will experience pressure to justify their meat... more

As Rothgerber (2012) states, as arguments become more prominent that meat consumption is harmful to the ‘environment, public health, and animals’ (p.1); those who consume meat products will experience pressure to justify their meat eating. This, incorporated with the comparatively lesser male concern for the rights of animals, and the apparent animosity towards plant-based diets may be analysed as a development of masculinity (Rothgerber, 2012). In this exploratory study, men (aged between eighteen and twenty-five) gave accounts of their experiences of participating in weight work and of their diet. The data were then integrated with pre-existing theoretical research whilst at all times seeking to analyse through an ethical-vegetarian-feminist lens. The data were gathered through the use of focus groups (Morgan, 1998) before being submitted to a process of thematic analysis (Stenner, 1993). All participants presented discourses where attaining muscular physique was a goal and consumption of meat was a considered aspect of that ambition. Having a body shape that did not conform to those ideals was discriminated against and those who did adhere to the standards were elevated to the superior within a social-hierarchy. As well as the construction of social hierarchies based upon physical attributes, they were also created along the lines of diet with the opposition of men’s versus women’s food (Rogers, 2008) becoming apparent throughout. Data are discussed in relation to the construction of masculine gender identity as well as its relationship to the hierarchies of body ideals, diet and physical characteristics.

Previous research has alluded to the predominance of atheism in participant pools of the Nonhuman Animal rights movement (Galvin and Herzog 1992; Guither 1998), as well as the correlation between atheism and support for anti-speciesism... more

Previous research has alluded to the predominance of atheism in participant pools of the Nonhuman Animal rights movement (Galvin and Herzog 1992; Guither 1998), as well as the correlation between atheism and support for anti-speciesism (Gabriel et al. 2012; The Humane League 2014), but no study to date has independently examined this demographic. This article presents a profile of 210 atheists and agnostics, derived from a larger survey of 287 American vegans conducted in early 2017. Results demonstrate that atheists constitute one of the movement's largest demographics, and that atheist and agnostic vegans are more likely to adopt veganism out of concern for other animals. While these vegans did not register a higher level of social movement participation than religious vegans, they were more intersectionally oriented and more likely to politically identify with the far left. Given the Nonhuman Animal rights movement's overall failure to target atheists, these findings suggest a strategic oversight in overlooking the movement's potentially most receptive demographic.

In this essay, I weave together critical cultural studies and critical animal studies. Specifically, I explicate cultural theories of the U.S. American zombie in order to demonstrate the fantastical monster’s ties to issues of race,... more

In this essay, I weave together critical cultural studies and critical animal studies. Specifically, I explicate cultural theories of the U.S. American zombie in order to demonstrate the fantastical monster’s ties to issues of race, social positioning, and (in)humanity. Building off of methods drawn from scholars of social death, necropolitics, and the social production of humanness, I theorize “co-morbid zombification” as a result of racist-speciesist intersections in the U.S. American slaughterhouse. I follow with three distinct analyses of co-morbid zombification as manifested in the abattoir: the cultural, the physical, and the psychological. In doing so, I explain the slaughterhouse as a site that reifies a colonial sliding scale of humanity, wherein marginalized persons are “closer” to “inferior” animal beings, both metaphorically and literally, ultimately rendering both parties as “less-than-human” and thus disposable in the public eye.

If natural leather is unkind to both the environment and animals, VEGAN leather is here to save both. Here is the whole story.

In this article, we review an array of positions in the contemporary literature that concern the moral reasons for vegan consumerism. We situate veganism within the broader field of ethical consumerism, present a variety of motivations... more

In this article, we review an array of positions in the contemporary literature that concern the moral reasons for vegan consumerism. We situate veganism within the broader field of ethical consumerism, present a variety of motivations and justifications for veganism and discuss criticisms of vegan consumerism. The arguments presented in the article ultimately pertain to the question of whether concerns for animals, human rights or climate justice entail strong moral reasons to adopt a vegan lifestyle. Additionally, we address issues of particular relevance for political philosophy, such as whether organized vegan consumer campaigns are a politically legitimate means to strive for structural change. We hope to show that there are anthropocentric as well as animal-centred reasons that speak in favour of radically reformed human-animal relations, including diets that are at least predominantly plant-based.

In this paper I respond to Marcus William Hunt’s argument that vegan parents have pro tanto reasons for not raising their children on a vegan diet because such a diet is potentially harmful to children’s physical and social well-being. In... more

In this paper I respond to Marcus William Hunt’s argument that vegan parents have
pro tanto reasons for not raising their children on a vegan diet because such a diet is
potentially harmful to children’s physical and social well-being. In my rebuttal, first
I show that in practice all vegan diets, with the exception of wacky diets, are beneficial
to children’s well-being (and adults as well); and that all animal-based diets are
potentially unhealthful. Second, I show that vegan children are no more socially outcast
than any other group. In other words, veganism does not harm the lives of children.
Having considered several studies, I show that the moral reasons that vegan
parents may have for raising their children on a vegan diet significantly outweigh
the reasons for raising their children on an animal-based diet. Thus, I conclude that
parents have a moral obligation to raise their children on a vegan diet.

This essay will analyse the extent to which veganism can be classified as a ‘religion’ through the lens of Ninian Smart and Carl Jung. This essay will argue that when examined through Smart’s multi-dimensional model of religion, veganism... more

This essay will analyse the extent to which veganism can be classified as a ‘religion’ through the lens of Ninian Smart and Carl Jung. This essay will argue that when examined through Smart’s multi-dimensional model of religion, veganism can conditionally be considered as a religion; it will then be argued that, when a Jungian lens is applied to veganism, it can be seen as a form of religious expression. However, there are some problematic aspects with both lens which hinder a definite conclusion as to whether veganism could be a religion.

Meat production involves a range of harms to animals and the environment. There is thus a good case to move away from meat production in our food system. However, people value meat, and this gives us both principled and pragmatic reasons... more

Meat production involves a range of harms to animals and the environment. There is thus a good case to move away from meat production in our food system. However, people value meat, and this gives us both principled and pragmatic reasons to pursue food systems without the animal farming of today's food system, but which still incorporate meat (or meat-like products). However, meat alternatives also raise ethical questions. After exploring the case for adopting meat alternatives (relative to both a system incorporating slaughter-based meat and a fully plant-based system), this chapter reviews some of the ethical challenges raised by three possible meat alternatives: Plant-based meat, cultivated meat, and insects.

Ce mémoire porte sur la relation entre le végétalisme et la tradition culinaire française, et plus particulièrement, sur la manière dont cette dernière est remise en question par le végétalisme. Il s’appuie notamment sur les témoignages... more

Ce mémoire porte sur la relation entre le végétalisme et la tradition culinaire française, et plus particulièrement, sur la manière dont cette dernière est remise en question par le végétalisme. Il s’appuie notamment sur les témoignages de restaurateurs végétaliens, qui livrent alors leurs ressentis sur leur place au sein des restaurants, notamment traditionnels, français. Cette analyse permet alors de mettre en évidence les tensions qui émergent quant à la confrontation de ces deux modèles alimentaires
Dans un premier temps, les deux modèles d’alimentation sont analysés notamment dans les deux rapports différents aux animaux qu’ils présentent. L’importance de la viande et des produits issus de l’exploitation animale au sein de la tradition culinaire française est alors mise en évidence, bien que celle-ci soit en partie due à l’industrialisation massive des produits alimentaires issus de l’exploitation animale. Les fondements spécistes de la tradition découlent ainsi d’un rapport dominant à la nature. À l’inverse, le végétalisme se voit considéré comme une pratique qui traduit une vision plus globale qui considère les animaux non-humains comme des êtres sentients. Par leur capacité à souffrir, les animaux devraient alors bénéficier de droits qui assurent que leurs besoins vitaux sont remplis. La pertinence de la différence comme critère de discrimination et d’oppression des animaux est également remise en question.
Dans un second temps, la fonction de ciment social de la tradition est analysée. En effet, le rituel alimentaire est profondément fédérateur, il est ainsi difficile d’y introduire de nouvelles pratiques. La viande est aliment à forte symbolique, elle renvoie à la fête, au pouvoir et se voit, par sa rareté, être l’apanage des élites, et notamment des hommes. Cet ordre social bien établi se voit alors contrarié par la vision du monde proposée par le végétalisme, basée sur le respect du vivant, l’empathie et l’équité. Les végétalien·nes sortant de manière explicite de la norme, lors des repas, se voient rappelé·es à l’ordre, ou bien stigmatisé·es.
Dans un dernier temps, le végétalisme comme opportunité d’une réappropriation de la tradition est exploré, notamment en faisant converger certaines valeurs issues de la tradition avec des problématiques éthiques qui prennent en ampleur ces dernières années. La consistance morale du végétalisme est également remise en question, à l’heure ou les produits industriels végétaux envahissent les supermarchés et il est toujours associé à une certaine « blanchité » privilégiée. Nous pourrons alors constater qu’une convergence des luttes est nécessaire pour s’inscrire dans une démarche de respect du vivant dans sa globalité, dont le végétalisme peut être une des applications concrètes.

Poetry and Essay. Just as Sinclair exposed humanity's lack of humanity in The Jungle over a hundred years ago, Gudding creates, in LITERATURE FOR NONHUMANS, a vivid lyric investigation of our society's current slide from an age of... more

Poetry and Essay. Just as Sinclair exposed humanity's lack of humanity in The Jungle over a hundred years ago, Gudding creates, in LITERATURE FOR NONHUMANS, a vivid lyric investigation of our society's current slide from an age of destruction into a new age of extinctions. In this multidisciplinary & interdisciplinary text, Gudding notches every inch between lament and manifesto and intersects every topic from here (piglets, zombies, Illinois) to heaven where, upon arrival, we find 'Christ as an anal robot-king we've set narratively running at the edge of history to serve as a reparator by vicarious redemption.' Prepare to be horrified, crackled, poem-ed. Prepare to be schooled." - Amy King"

This essay explores how wisdom gleaned from the Musar movement may inspire and enrich Jewish vegan practices. It focuses on approaches to loving-kindness, compassion, empathy, and self-restraint found in the writings of some of the most... more

This essay explores how wisdom gleaned from the Musar movement may inspire and enrich Jewish vegan practices. It focuses on approaches to loving-kindness, compassion, empathy, and self-restraint found in the writings of some of the most prominent figures in the early generations of the Musar movement: Rabbi Simḥah Zissel Ziv of Kelm (1824-1898), Rabbi Natan Tzevi Finkel of Slobodka (1849-1927), and Rabbi Yeruham Ha-Levi Levovitz of Mir (1873?-1936).

This paper aims to understand how the Qur’an prescribes relations between humans and animals. I discuss the Qur’anic epistemologies of morality and bring them into conversation with esoteric claims of hypernomian versus baseline morality.... more

This paper aims to understand how the Qur’an prescribes relations between humans and animals. I discuss the Qur’anic epistemologies of morality and bring them into conversation with esoteric claims of hypernomian versus baseline morality. Various Sufi scholars consider morality to be tiered, with taqlīd serving as a baseline. This paper will argue why treatment of animals beyond what is required might be considered hypernomian and not antinomian. I seek to negate the association of hypernomian moral decisions such as vegetarianism with sacrilege by arguing why they are an extension of, and not in defiance to, shari’a morality. I reference similar delineations of that which is permitted versus that which is preferred, such as in the case of qisas and remittance. This paper will also necessarily deliberate on the meaning (or meanings) of taqwā, and how it relates to human ethical formation.
On the level of the problematic, this paper will engage with interpretations of Genesis and the role of man as khilafa of the world, as well as the epistemological and circumstantial significances of sacrifice, personhood, dominion, property and custodianship.

چندی پیش، مقاله‌ای به قلم دکتر ناصر کرمی، استاد اقلیم‌شناسی دانشگاه نروژ، در یک سایت اینترنتی منتشر شد که دربردارندۀ انتقاداتی تند و تیز به گیاهخواری، از منظرهای گونه‌گون، بود. من در این مقاله، ضمن پاسخ به تک‌تک آن انتقادها، می‌کوشم نشان... more

چندی پیش، مقاله‌ای به قلم دکتر ناصر کرمی، استاد اقلیم‌شناسی دانشگاه نروژ، در یک سایت اینترنتی منتشر شد که دربردارندۀ انتقاداتی تند و تیز به گیاهخواری، از منظرهای گونه‌گون، بود. من در این مقاله، ضمن پاسخ به تک‌تک آن انتقادها، می‌کوشم نشان دهم که در روزگار ما توجه جدی به مقولۀ رژیم غذایی، مخصوصا با توجه به شرایط اقلیمی، بخشی از مسئولیت شهروندی ماست، و بر این اساس، خام‌گیاهخواری یا نهایتا گیاهخواریِ حساب‌شده، در شرایط زمانی و مکانی ما، نه‌فقط یک انتخاب یا فضیلت، بلکه یک ضرورت اخلاقی اجتناب‌ناپذیر است. این مقاله، گیاهخواری را از شش منظر مختلف با همه‌چیزخواری مقایسه می‌کند و نشان می‌دهد که بر اساس آخرین یافته‌های علمی در همۀ این زمینه‌ها گیاهخواری روشی قابل دفاع‌تر است. آن شش منظر عبارتند از: 1. اجماع علمی دربارۀ رژیم غذایی مناسب برای گونۀ انسان، 2. تأثیر بر سلامتی انسان، 3. تأثیر بر حفظ یا تخریب محیط زیست، مخصوصا بر 4. بحران آب، 5. تأثیر بر خلق‌وخو، و 6. نهایتا از منظر اخلاقی.

When practitioners set foot on a spiritual path, we want to bring our whole selves--our ethics and values, our commitments to social and environmental justice, and our embodied interbeing with all beings. Yet some Buddhist communities and... more

When practitioners set foot on a spiritual path, we want to bring our whole selves--our ethics and values, our commitments to social and environmental justice, and our embodied interbeing with all beings. Yet some Buddhist communities and cultures follow a vegan practice, while others do not. Like every part of the dharma, exploring the multispecies sangha provides practice in releasing attachment to view (and its co-arising righteous self-identity) and committing to the precepts.

The Eid Al-Adha's Qurban Feast of the Sacrifice. This article will present historical definitions of Qurban and making clear the original plan of sacrifices. The definition from antiquity is not what is currently comprehended. The... more

The Eid Al-Adha's Qurban Feast of the Sacrifice. This article will present historical definitions of Qurban and making clear the original plan of sacrifices. The definition from antiquity is not what is currently comprehended. The sources of scholarship from antiquity will aid this generation to comprehend that there has been a sinister plot to twist how one would worship and how one would present the necessary offerings to absolve the transgressions of an individual, a family and of the nation. This is a very serious topic that will introduce to the readers who was the aggressive empire as described in Al-Quran 30:2-4 " The Romans have been conquered…but having been conquered they will conquer in a few years. " Historians document that the control and use of language was essential to the conquest! The Hebrew sages hint that the Romans would attack using similar sounding words: Qurban and the Roman wars J. 1411 J. 1411 The adapting (by the Romans) similar words within their attacks upon nations and people is now where the reader may have questions. What was it like to live under ancient idolatrous Roman brutal occupation? What was it like living when heathen Rome had outlawed the calendar of Torah and had outlawed the seasons of worship pilgrimages? This was warned by the prophet Daniel ‫ﷺ‬ regarding the persecuting power that would change things in the seasons of worship pilgrimage and the laws of Torah. Historical evidences are that a wicked power remains of the Roman ecclesiastical powers. Let's look at the evidence of the ancient text: Daniel 7:25 ‫זמנין‬ Definition invited time especially for a meal, a designated chosen time, Biblical festival season. Something changed the care and study concerning how one makes atonement! This presentation will also prove the sacred name and the Paleo-Arabic declaration of the Shahadah as written by the hand of Musa ﷺ . Several Islamic historians will provide factual documentation of a vegetarian witness of Judaism of 1000 years ago and of the vegetarian preaching of the prophet Muhammad ﷺ.