In the lead-up to Thanksgiving - "Turkey Day" to most -
Gary Steiner writes a
New York Times Op-Ed questioning the humanity of the way humans routinely kill other living creatures for their enjoyment. The ethics of eating meat are, for those who choose to think about it at all, captured in the ideas of eating "
certified humane meat" and "free range" eggs, and the countless other ways in which people rationalize their decisions to serve animals on a plate by convinving themselves that the animals, at least before slaughter, were not mistreated, by making the way the animals were raised appear "
compassionate."
What does compassion mean in the context of slitting an animals throat so that it can bleed to death? If you haven't learned by now to be wary of the adjective "compassionate," we've got a lot more taking to do. For now, let's just take note that a major selling point for Whole Foods' "animal compassionate" meat (which is twice as expensive as mass-market meat) and Chipotle's "humanely raised pork" (interestingly, it's the pork that was humanely raised, not the pig), is that it tastes better.
Steiner makes the obvious, but generally (and intentionally, since it is so obvious) overlooked point that the opportunity for cruelty doesn't end when an animal gets prepped for butchering, that the act of killing a living creature is itself a form of abuse, regardless of the care and gentility in which the animal is fattened up before making it to the broiler. Eliminating factory farms and the commodification of animals, while laudible, isn't the end of the story. But frequently, humanity's concern for animal welfare ends when we have to choose between an animal's right to live and our right to a porterhouse. Better the steakhouses shouldn't suffer.
We have been trained by a history of thinking of which we are scarcely aware to view non-human animals as resources we are entitled to employ in whatever ways we see fit in order to satisfy our needs and desires. Yes, there are animal welfare laws. But these laws have been formulated by, and are enforced by, people who proceed from the proposition that animals are fundamentally inferior to human beings. At best, these laws make living conditions for animals marginally better than they would be otherwise — right up to the point when we send them to the slaughterhouse.
I don't claim perfection on these issues. Ethics is always, at some level, about balancing competing interests. I'm not vegan. I continue to eat eggs and dairy - though my daugher is rightly pushing me to avoid any cheese with rennet - yet I'm fully aware of the inherent ethical problems with them. What happens, for instance, to the cattle given birth by a milk cow in order to keep her lactating? It's a tough issue, and I'm not sure that ignoring the consequences is legitimate. Worse, how can I justify my leather car seats. The answer? I simply cannot, and I probably should do better.
Still, the minimum demand for making ethical choices is the consideration of all factors. To fail to take account of the way food animals are bred, imprisoned, fed, drugged, or killed is not ethical decisionmaking. And its result can hardly be considered humane -
characterized by kindness, mercy, or compassion - in any true sense of the
word:
Humane differs from the ordinary use of merciful in that it expresses active endeavors to find and relieve suffering, and especially to prevent it, while merciful expresses the disposition to spare one the suffering which might be inflicted.
Moreover, the ethical arguments set aside the also important issues of sustainability and the environmental disaster that is meat production. But that's for another time.
Happy Thanksgiving.