Second Bangladesh Journal of Bioethics Special Issue on Animal Ethics published

BBSThe 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:

  • Editorial
  • 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

Continue reading →

First Bangladesh Journal of Bioethics Special Issue on Animal Ethics published

BBSLast 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.

The first special issue is available here, my editorial, which includes brief summaries of the articles, is available here, and this is the table of contents:

  • Editorial
  • 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

Continue reading →

নিরামিষ খাবার নিয়ে দু’টি কথা

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 →

Eating animals

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 →

A New Year’s resolution: Dare to be kind

Many know Leonardo da Vinci as the Italian Renaissance genius who painted the Mona Lisa. Few are familiar with Leonardo’s moral views. Not only was he a generous humanitarian, but he also cared deeply about animals. One of his earliest biographers, Giorgio Vasari, assures us that Leonardo was “fond of all animals, ever treating them with infinite kindness and consideration.” As proof, Vasari recounts stories of encounters Leonardo had with bird traders in the market. On such occasions, Leonardo would often buy birds, and then release them into the sky. He could not bear to see an animal of the air confined to a small cage. Leonardo’s compassion was not restricted to birds though. It is said that he abhorred violence toward any animal. The Italian explorer Andrea Corsali, in a letter to his patron, reported that the members of a people he came across on a trip to pre-colonial South Asia “are so gentle that they do not feed on anything which has blood, nor will they allow anyone to hurt any living thing, like our Leonardo da Vinci.” Leonardo himself wrote that, rather than being the king of all animals, man is the king of all beasts, as he has made his gullet “a tomb for all animals.” From this, and other historical evidence, we may conclude that Leonardo was an ethical vegetarian. He refused to be a party to the unnecessary killing of animals, repulsed by the thought of other sentient beings having to surrender their precious and unique lives for his palate. This view was radical in Renaissance Italy, probably even more radical than it is in most societies today. Continue reading →