The moral hand is a metaphor of five basic ethical principles, one for each finger, summarizing coherent ethic. It is the result of a ten year study of ethics and it captures my complete ethical system. Each principle generates a principle of equality. To start a discussion on e.g. animal rights and veganism, I will apply the five principles to our consumption of animal products.
-The thumb: the principle of universalism. You must (may) do what everyone who is capable must (may) do in all morally similar situations towards all morally equal individuals. Prejudicial discrimination is immoral. We should give the good example, even if others don’t. Just like we have to place the thumb against the other fingers in order to grasp an object, we have to apply the principle of universalism to the other four basic principles.
-The forefinger: justice and the value of lifetime well-being. Increase the well-being (over a complete life) of all sentient beings alive in the present and the future, whereby improvements of the worst-off positions (the worst sufferers, the beings who have the worst lives) have a strong priority. Lifetime well-being is the value you would ascribe when you would live the complete life of a sentient being, and is a function of all positive (and negative) feelings that are the result of (dis)satisfaction of preferences: of of everything (not) wanted by the being.
-The middle finger: the mere means principle and the basic right to bodily autonomy. Never use the body of a sentient being as merely a means to someone else’s ends, because that violates the right to bodily autonomy. The two words “mere means” refer to two conditions, respectively: 1) if in order to reach and end (e.g. saving someone) you push a sentient being to do or undergo something that the being does not want, and 2) if the body of that sentient being is necessary as a means for that end, then you are not allowed to treat that being in that way. A sentient being is a being who has developed the capacity to want something by having positive and negative feelings, and who has not yet permanently lost this capacity. The middle finger is a bit longer than the forefinger, and so the basic right is a bit stronger than the lifetime well-being (e.g. the right to live). The basic right can only be violated when the forefinger principle of well-being is seriously threatened.
-The ring finger: naturalness and the value of biodiversity. If a behavior violates the forefinger or middle finger principles, the behavior is still allowed (but not obligatory) only if that behavior is both natural (a direct consequence of spontaneous evolution), normal (frequent) and necessary (important for the survival of sentient beings). As a consequence predators are allowed to hunt. Just as lifetime well-being is the value of a sentient being, biodiversity is the value of an ecosystem and is a function of the variation of life forms and processes that are a direct consequence of natural evolution. The valuable biodiversity would drastically decrease if a behavior that is natural, normal and necessary would be universally prohibited (universally, because you have to put the thumb against the ring finger).
-The little finger: tolerated partiality and the value of personal relationships. Just as the little finger can deviate a little bit from the other fingers, a small level of partiality is allowed. When helping others, you are allowed to be a bit partial in favor of your loved ones, as long as you are prepared to tolerate similar levels of partiality of everyone else (everyone, because you have to put the thumb against the little finger).
-The palm: universal love and solidarity. Do not hate or despise anyone. Love all living beings with respect and compassion. The palm holds the moral fingers together.
The forefinger, middle finger, ring finger and little finger correspond with resp. a welfare ethic, a rights ethic, an environmental ethic and an ethic of care.
These five fingers produce five principles of equality.
-The thumb: the formal principle of impartiality and antidiscrimination. We should treat all equals equally in all equal situations. We should not look at arbitrary characteristics linked to individuals. This is a formal principle, because it does not say how we should treat someone. The other four principles are material principles of equality. They have specific content and are generated when the thumb is applied to the four fingers.
-The forefinger: the principle of priority for the worst-off. As a result of this priority, we have an egalitarian principle of well-being: if total lifetime well-being is constant between different situations, then the situation which has the most equal distribution of well-being is the best.
-The middle finger: basic right equality. All sentient beings with equal levels of morally relevant mental capacities get an equal claim to the basic right not to be used as merely a means to someone else’s ends.
-The ring finger: behavioral fairness. All natural beings have an equal right to a behavior that is both natural, normal and necessary (i.e. a behavior that contributes to biodiversity). E.g. if a prey is allowed to eat in order to survive, a predator is allowed to do so as well (even if it means eating the prey).
-The little finger: tolerated choice equality. Everyone is allowed to be partial to an equal degree that we can tolerate. If you choose to help individual X instead of individual Y, and if you tolerate that someone else would choose to help Y instead of X, then X and Y have a tolerated choice equality (even if X is emotionally more important for you than Y).
The five moral fingers can be applied to the production and consumption of animal products (meat, fish, eggs, dairy, leather, fur,…):
-The forefinger: compared to humans, livestock animals are in the worst-off position due to suffering and early death. The loss of lifetime well-being of the livestock animals is worse than the loss of well-being that humans would experience when they are no longer allowed to consume animal products. Livestock and fisheries violate the forefinger principle of well-being.
-The middle finger: the consumption of animal products almost always involves the use of animals as merely means, hence violating the mere means principle of the middle finger.
-The ring finger: animal products are not necessary for humans, because a well-planned vegan diet is not unhealthy (according to the Academy of Nutrition & Dietetics). Biodiversity will not decrease when we would stop consuming animal products (on the contrary, according to UN FAO the livestock sector is likely the most important cause of biodiversity loss). Hence, the value of biodiversity cannot be invoked to justify the consumption of animal products.
-The little finger: we would never tolerate the degree of partiality that is required to justify livestock farming and fishing. Hence, tolerated partiality cannot be invoked to justify the consumption of animal products.
It follows that veganism is ethically consistent, and the production and consumption of animal products are ethically inconsistent.
-The thumb: give the good example, even when other people continue consuming animal products. From this principle, it follows that veganism is a moral duty.
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Just about all of the pro-vegetarian/vegan apologetics start out with the same fallacy: that animals have inherent rights, just like people. The fallacy, though, is that even humans don't have inherent rights. I suppose if you're religious you can talk about God-given rights, but absent God, even people only have the rights they get legislatively.
If you want animals to have the right not to be on humanity's dining table, try to get a law passed. If you want some sort of worldwide law passed, go to the U.N.
Without that legislation, there's nothing to prove.
found this question on a vegan forum
I'm vegan and I try never to kill bugs. But if my home was invaded by ants or termites and they were crawling over everything all the time and taking over my house, I would HAVE to call an exterminator eventually. Don't you agree? Is that hypocritical of me?
Here is one reply
You are a hypocrite masquerading as a moral superior. You rely on capitalism and modes of production and industry that cause suffering to countless humans around the world, yet all you care about are these mindless insects.
We lost the moral high ground when we rendered smallpox extinct.
So, the issue is the person tries never to kill bugs. I am not sure what the rationale is for this. Is it based on sentience? General non-harm? It seems without further knowledge about the justification for not trying to kill bugs, we cannot adequately answer the questions asked.
As far as the reply, it avoids the issue (but does raise others). I think one might be able to successfully argue that trying not to harm bugs is better than not caring or trying to harm bugs. It is not about "moral superiority."
I believe the Dalai Lama discusses something similar to this in light of Jainism in Beyond Religion (as have others - this was just the most recent thing I could think of).
We have largely eradicated malaria in much of the world how? By killing bugs. We're going to Hell!
You have expanded the issue - malaria. Malaria is a harmful microorganism and can reasonably be considered a different issue than insects which may or may not be as harmful as malaria.
Did you read the paper?
Yeah, all 900 pages. I'm a fucking speedreader. Let's start with have YOU read it?
If so, go ahead and change my mind.
Yes, I have read it.
Read it if you like - if not, no biggie. It just isn't based on the fallacy you mentioned.
We (almost everyone of us) give intrinsic (non-instrumental) rights to others. I want us to do so consistently. God is not needed; consistency is.
yipie, he compares meat with rape :-) (at least that is what some of us here would say)