Peter Singer‘s Animal Liberation, a modern classic in the field of ethics, is now available in Bangla! It is one of the most important books that you will ever read. It might change your life. It did change mine.
On December 7 and 8, 2021, the Ethics of Change International Student Conference was held at the Centre de Recherche en Éthique. On this occasion, nine young researchers, selected after a competition in which over 200 proposals were received, presented their work.
The two best of these excellent presentations have been summarized and are available on the website of the CRÉ, and here:
- “On the Legality and Democratic Legitimacy of Animal Rights Activism and Undercover Footage,” by Katharina Braun, Freie Universität Berlin, Berlin, Germany
- “Questioning the Culture of Fatphobia: A Commentary on the Systemic Marginalisation of Fat Bodies,” by Nanda Harish, Lady Shri Ram College, New Delhi, India
Congratulations to these excellent researchers!
And enjoy reading their papers.
The way we live, and the norms, beliefs, and attitudes that shape our behavior are constantly changing. Much of that change is driven by people who refuse to accept the status quo and rise to ask critical questions about what is right and wrong in how governments, communities, and individuals treat others, including members of sexual, racial, religious, and other minorities, dissidents, people with disabilities, women, nonhuman animals, and the natural environment.
The Centre de Recherche en Éthique (CRÉ) in Montréal, Canada, will unite students from across the globe to come together to explore the ethical considerations around social and political activism, and strategies to achieve local and global change. The conference aims to allow students to exchange ideas across borders and make sustainable connections with each other as well as with the CRÉ.
The conference will be conducted online via Zoom on Tuesday and Wednesday, 7 and 8 December 2021.Continue reading “Ethics of Change International Student Conference”
Voici une traduction française de mon dernier article, qui a été publiée dans le Bangladesh Journal of Bioethics:
L’article résume les principaux arguments de certaines de mes récentes recherches en éthique animale. Je soutiens que l’idée qu’il existe une différence moralement pertinente entre les humains et les autres animaux est incompatible avec la science moderne. Merci beaucoup à Valéry Giroux et surtout à François Jaquet pour la traduction, et merci également à Shamima Lasker pour avoir autorisé la réimpression de cet article en français.
As Joe the politician prepares to be inaugurated as the next President of the United States, another Joe has also been making international headlines. Joe the pigeon was found in a backyard in the Australian city of Melbourne last December. He was carrying a leg band that seemed to suggest that he had been in the US state of Oregon two months earlier, raising questions about how he made it across the Pacific – no small feat!
The story made it onto local news and Australian authorities took notice. They declared Joe a “biosecurity risk” and decided that he must be killed in order to protect local birds from possible infection. A spokesperson for the Australian government did not actually use the word “killed,” but instead said that Joe must be “destroyed,” as if Joe was a car, a stone, or some other inanimate object.Continue reading “What we can learn from almost murdering Joe the pigeon”
Traditional morality assumes that there is something morally special about being human. The fact that someone is a human being, rather than, say, a dog or a cow, makes a big difference in how he or she may be treated. Humans have full and equal moral worth or dignity and thus may not be killed, even if doing so would promote the greater good, whereas non-human animals have a lesser moral status and can be sacrificed for even the most trivial human pleasures.
This moral worldview fits well with the Aristotelian idea of a hierarchy of being, according to which each species is a static group of organisms with a distinct essence. The philosophical line that morally distinguishes humans from other animals corresponds to the empirical line that Aristotle thought distinguishes the human species from other animal species. Since the publication of Charles Darwin’s The Origin of Species in 1859, however, we know that there is no such line on the empirical side of things. We now understand that all life is interrelated, and that biological characteristics come in degrees and continually evolve as a result of natural selection. As the principle of evolutionary continuity informs us, any differences between species are differences in degree, and not in kind. The real picture looks something like this:Continue reading “An evolutionary argument against exclusively human dignity”
On Tuesday, December 3, 2019, the Department of Philosophy at Jagannath University in Dhaka, Bangladesh hosted a day-long workshop on the life and philosophy of American philosopher Tom Regan. The workshop was conducted by Wilson John Simon, a researcher at the University of Dar es Salaam in Tanzania, and me. We were invited by the Chairperson of the Department of Philosophy, Professor Siddhartha Shankar Joarder, who also moderated part of the discussion. Continue reading “Jagannath University students discuss the philosophy of animal rights”
Dyu Publication, a Dhaka-based press, published a Bangla translation of Tom Regan‘s The Philosophy of Animal Rights (ISBN: 978-984-93197-6-4; English original available here), which offers an accessible and compelling introduction to the philosophy of animal rights. This is the first time any of Regan’s work has been translated into Bangla. Continue reading “Bangla translation of Tom Regan’s The Philosophy of Animal Rights published”
Horrified by the tragic loss of innocent human life in the then-ongoing Vietnam War, a young philosopher by the name of Tom Regan went to the university library and buried himself in books on war, violence, and human rights, determined to prove that the American involvement in the war was morally wrong. One day, he picked up Mohandas K. Gandhi’s autobiography, The Story of My Experiments with Truth. Reading it with great care and interest, he must have come across the following lines:
“To my mind the life of a lamb is no less precious than that of a human being. I should be unwilling to take the life of a lamb for the sake of the human body. I hold that, the more helpless a creature, the more entitled it is to protection by man from the cruelty of man.” Continue reading “Philosopher-activist Tom Regan, preeminent advocate of animal rights, dead at 78”
The way we think about and treat non-human animals is deeply confused, and scholars are in a unique position to provide some clarity. The Bangladesh Journal of Bioethics hence decided to dedicate two special issues to the relationship between human beings and other animals, and asked me to be the guest editor.
Less than two weeks after the first issue was published, the second special issues has now been published as well, and is available here. My editorial, which includes brief summaries of the articles, is available here, and this is the table of contents:
- Bob Fischer (Texas State University, U.S.A.):
Wild Fish and Expected Utility
- Akande Michael Aina (Lagos State University, Nigeria) & Ofuasia Emmanuel (Olabisi Onabanjo University, Nigeria):
The Chicken Fallacy and the Ethics of Cruelty to Non-Human Animals
- Iván Ortega Rodríguez (Universidad Pontificia Comillas, Spain):
Animal Citizenship, Phenomenology, and Ontology: Some reflections on Donaldson’s & Kymlicka’s Zoopolis
- Rhyddhi Chakraborty (American University of Sovereign Nations, U.S.A.):
Animal Ethics and India: Understanding the Connection through the Capabilities Approach
- Robin Attfield (Cardiff University, U.K.) & Rebekah Humphreys (Trinity St. David’s University, U.K.):
Justice and Non-Human Animals – Part 2
Last August, I accepted an invitation to edit a special issue of the Bangladesh Journal of Bioethics, devoted to animal ethics. The interest was so great that one issue became two, the first of which has just been published.
- Robin Attfield (Cardiff University, U.K.) & Rebekah Humphreys (Trinity St. David’s University, U.K.):
Justice and Non-Human Animals – Part 1
- Eric X. Qi (Rice University, U.S.A.):
Special Relations, Special Obligations, and Speciesism
- Yamikani Ndasauka & Grivas M. Kayange (University of Malawi, Malawi):
Existence and Needs: A case for the equal moral considerability of non-human animals
- Sreetama Chakraborty (Belda College, India):
Animal Ethics: Beyond Neutrality, Universality, and Consistency
- Gabriel Vidal Quiñones (Pontifical Catholic University of Chile, Chile):
Singerian Vegetarianism and the Limits of Utilitarianism: A path towards a Meaning Ethics
This presentation by Professor Tom Regan (North Carolina State University, USA) was recorded at the University of Heidelberg in Germany on May 24, 2006. It is a great resource for the classroom and anybody with an interest in animal ethics.
Abstract. Philosopher Tom Regan begins by contrasting the fact that many people make a firm distinction between the animals they live with (cats and dogs, for example) and other animals. He explains how it is that Animal Rights Advocates (ARAs) extend the same sense of compassion and respect that they feel for companion animals, on the one hand, to the other animals who routinely are turned into food, clothing, and the like, on the other. Not all ARAs, he explains, arrive at this destination in the same way. In particular, some need to be convinced; some need a logical argument. Professor Regan accepts this challenge and invites others to consider the main factual and moral questions whose answers inform the conviction that animals have rights.
Each one of us encounters animals every day, if only as a piece of meat on a plate, and yet most of us hardly spare a thought for them. Shafayat Nazam Rasul must hence be commended for his Tuesday op-ed, in which he drew our attention to the complicated relationship between humans and other animals, and started a conversation that I think is very important. In the course of doing so, he mentioned a number of common objections to the idea that non-human animals are our moral equals and have rights. It is unfortunate, however, that these objections remained unanswered, as readers might have gotten the impression that animal rights advocates “spew an extreme,” as the author rather uncharitably stated, and do not have good arguments. By responding to some of the objections, I want to show that the philosophy of animal rights is in fact a well-thought-out moral theory worthy of our serious attention. Continue reading “Animal Rights: Objections, Myths, and Misconceptions”
I strongly condemn today’s slaughter of thousands of dogs for the Yulin Dog Meat Festival in the southern Chinese province of Guangxi. Some dogs are being boiled alive, some are being beaten to death, and some are being skinned alive. All dogs suffer, more than anybody ever should, and all are eaten. Continue reading “The Yulin Dog Meat Festival and our double standards”
আপনি কয়জন বাঙালীকে চেনেন যে শর্ষে ইলিশ ভালবাসে না? কাচ্চি বিরিয়ানি অথবা গরুর রেজালা ছাড়া কোন বাংলাদেশী বিয়ে কল্পনা করতে পারেন? অনুমান করতে পারি আপনার উত্তর হবে খুব বেশি না অথবা একেবারেই না। যদিও বাংলাদেশ সম্পর্কে আমার জ্ঞান সীমিত, আমি এটুকু জানি, বাঙালী মাংস ভালবাসে, মুসলমানেরা হিন্দুদের থেকে বেশি, আর সব বাঙালী মাছ ভালবাসে। সেজন্য মনে হতে পারে বাংলাদেশে প্রাণীদের অধিকার নিয়ে কথা বলা বাতুলতা। কিন্তু আমার অভিজ্ঞতা সম্পূর্ণ বিপরীত। Continue reading “নিরামিষ খাবার নিয়ে দু’টি কথা”
How many Bengalis do you know who do not like shorshe ilish? Can you imagine a Bengali wedding without kacchi biryani, or beef rezala? If I had to guess, I would say that your answers are “not many,” and “hardly.” Even though my knowledge of Bengal is rather limited, I think this I know: Bengalis love meat, Muslims probably a bit more so than Hindus, and virtually every Bengali loves fish. One might think that makes lecturing about animal rights in Bangladesh a quixotic exercise. I found that the opposite is the case. Continue reading “Eating animals”
গত ২২শে সেপ্টেম্বর ভারতের ভুপালে পশুপাখীর অধিকার সংরক্ষণ কর্মীরা তাজ-উল-মসজিদের সামনে, ঈদ-আল-আধাতে মুসলমানদের পশু কোরবানি না দেবার অনুরোধ সম্বলিত বাণীর প্ল্যাকার্ড নিয়ে শান্তিপূর্ণভাবে দাঁড়িয়ে ছিলেন। তাঁদের বক্তব্য ছিল নিরামিষ আহার স্বাস্থ্যের পক্ষে ভালো তো বটেই, উপরন্তু পরিবেশ, প্রকৃতি ও পশুপাখীদের জন্যেও ভালো। বেনাজির সুরাইয়া ছিলেন এই কর্মীদের একজন। তাঁর পরিধানে ছিল সবুজ রঙের হিজাব এবং লেটুস পাতা দিয়ে মোড়া পরিচ্ছ্দ। তাঁর হাতের প্ল্যাকার্ডে লেখা ছিল Make Eid happy for all- Try Vegan, অর্থাৎ ঈদ যেন সবার জন্য আনন্দময় হোক, নিরামিষ খাবার খেয়ে দেখার চেষ্টা করতে পারেন। Continue reading “পশু কোরবানি কি ধর্ম হতে পারে?”
A few days ago, on September 22, a group of Indian animal rights activist went to the Taj-ul-Masjid in Bhopal, one of the largest mosques on the subcontinent, and tried to persuade Muslims to celebrate a vegan Eid al-Adha this year, by pointing out the many benefits of a plant-based diet for human health, the environment, and the welfare of nonhuman animals. One of the activists, a Muslim woman named Benazir Suraiya, wore a green hijab and an Islamic dress covered in lettuce leaves, and held a sign that said, “Make Eid Happy For All: Try Vegan.” The program was organized by PETA India, a Mumbai-based animal rights organization that operates under the principle that animals are not ours to eat, wear, experiment on, or use for entertainment, and that has organized similar programs on other religious occasions in the past, including Christmas, Easter, Diwali, and Janmashtami. This time, however, things turned violent. A mob formed and started to attack the group of female activists. The women were punched, and hit with shoes, and stones were thrown at them, prompting them to flee the scene while police tried to contain the mob. Disturbingly, some people, including members of the media, seem to believe that the women deserved to be assaulted, and the police in fact booked Ms. Suraiya and two others on charges of hurting religious sentiments. All in all, a woefully common story that would be a good starting point for a discussion of the delicate feelings and sense of entitlement of some religious folk, and the rampant disregard for the rights to freedom of expression and peaceful protest. But I do not want to talk about that here. Instead, in the spirit of the free exchange of ideas, let us have the conversation that was successfully stifled in India. Continue reading “Can slaughter be religion?”