The final part of this series of posts regarding Why We Love Dogs Eat Pigs and Wear Cows An Introduction to Carnism is respectively about Joy’s final chapter of the book.
In it, Joy suggests to fight Carnism by bearing witness.
All along the book her focus is prominently on humans. On humans being deceived to act against their true nature, being deceived to consume unhealthy products, being victims of environmental pollution, and of course risking themselves in the dangerous job of murdering and tearing apart other animals. In the last chapter, again she asks humans to focus on themselves.
“when we witness, we validate, or make real, the suffering the system works so hard to hide, and we also validate our authentic reaction to it. Witnessing connects us with the truth of Carnistic practices, as well as with our inner truth, our empathy. We bear witness to others, and to ourselves”.
But ethics mustn’t be about connecting to ourselves, but about how others are being treated. It is not about us, it is about them. Morality shouldn’t be about witnessing the atrocities, but first and foremost about doing something to stop them. And in the case of the systematic exploitation of animals, suggesting bearing witness is also extremely anthropocentric since it shouldn’t be about us humans witnessing other animals. It is not about how humans feel about what nonhumans go through, but about what nonhumans go through. Morality should be about the victims. In a victim oriented ethics, the focus is not on what the activists think the victimizers’ interests are or what they are willing or unwilling to do about the cruelty they are involved in. It is about the victims and what they need to be done for them, regardless of what the victimizers’ interests, views and desires are.
Activists shouldn’t bear witness, they should bear solutions so the suffering will end. And it is not going to happen as long as activists keep believing that humans are naturally good but are deceived by a bad system that makes them do bad things and all that activists have to do is to expose the truth to them.
While activists should see all the harms as direct ones, as humans know they happen, including harms that are a result of habitat destruction, deforestation, chemical pollution, electricity manufacture, and etc., Joy tries to convince activists that all the harms are indirect, including the ones of factory farms. She is doing that by inventing a cognitive state which is ‘knowing but not knowing’.
There is no mental state such as knowing without knowing. Of course many humans know little about what meat production really involves, so there is knowing little. There is knowing but not thinking about it. There is knowing and not wanting to stop. But there is no knowing without knowing.
People know, they don’t want to know more or know but don’t want to think about it, but they don’t “know but don’t know”. And when you know but don’t want to know more or don’t want to think about it, you don’t care. Continue reading
In the previous post regarding Melanie Joy’s Why We Love Dogs Eat Pigs and Wear Cows: An Introduction to Carnism, we have focused on humans’ relations with dogs, being a keystone in her thesis. We argued that it is true that some humans love dogs, but not all of them, not in any case, and not in every point in history. Humans’ love of dogs is not a natural constant truth, but a relationship with a history and conditions.
Like in the case of dogs, it is true that some humans care about animals, but not all of them, definitely not in any case, and most certainly not in every point in history. Humans care for animals other than dogs is also not a natural truth, but a relationship with a history and conditions.
If her thesis was right, meaning that humans basically and naturally care about animals, and the only reason they don’t care about specific kinds of animals, is because they were taught by society that these animals are meant to be used by humanity, than humans would have cared about all the rest of the species. Following Carnism’s logic, humans were supposed to care about all the animals who don’t belong to the species which they were allegedly conditioned not to care about. But that is of course not the case, not today, and not ever in history. Continue reading
In the following several posts, we’ll focus on Melanie Joy’s theory. That is after we discussed Norbert Elias who argues that humans relation to meat changed because they started to feel repugnant by their own animality and so gradually felt repugnance for meat, and after we discussed Nick Fiddes who argues that humans don’t eat meat despite that it is made out of animals but because it is made out of animals, and then Keith Tester who argues that humans who choose not to eat meat are actually doing so to define their own humanity. Melanie Joy however, argues that humans eat meat not because it is made of animals but despite that it is made of animals, and only because of a highly structured belief system that conditions them to see some animals as food and others as not.
According to Joy, humans are naturally empathic and caring towards animals, and only because of this highly structured belief system, which she calls the Carnism ideology, are they able to subdue their natural inclination and hurt the ones they actually care about.
We disagree with her Carnism theory, mainly with the power and influence she ascribes to it, and more importantly we disagree with the theory’s foundational assumption – that humans are naturally good and caring. Such claims are very appealing to flesh eaters and thus are tactically tempting for some activists. The biggest problem with adopting these false views is that it can convince activists to act against animals’ interests. Some might actually genuinely believe that humans are actually naturally good and caring, and that is a dangerous idea for animals. In the following series of posts we explain why.
We start with humans’ relations with dogs, obviously not because we think it is the most important aspect, but because its Joy’s starting point as well as a key element in her whole theory. Continue reading
The natural continuation of this series about meat eating is covering books such as Meathooked or Why We Love Dogs, Eat Pigs, and Wear Cows, and we will get to the later after this post. But while working on Elias’s thesis, we have encountered a book called Animals & Society by Keith Tester which we felt we also had to address as part of this series.
The book’s main theme is that ‘animal rights’ is not a natural truth that have waited for someone to discover, but a social construct which was invented under specific historical circumstances, and for human purposes.
Subtitling his book The Humanity of Animal Rights, Tester is not only pointing at the fact that humans’ relation to animals is bound to be humane for the obvious circumstantial reason that animals can’t represent themselves, but also and especially because humans’ only interest in animals is as objects who serve to define humans’ humanity.
Covering several theorists from the fields of ethology, sociobiology, anthropology, social history, philosophy, sociology, and most importantly animal rights, tester’s arguments are much more challenging than they may sound on the face of it.
He is far from being the conventional critique of animals rights and therefore worth your attention. Ours was caught by some of the points he made during his historical and sociological examination of the concept of animal rights, as well as ones which he didn’t make but his analysis emphasizes. In this post we wish to discuss mainly one of them, but to do so, first, some background is needed. Continue reading
After addressing the estimation of the sociologist Norbert Elias that as part of a general and gradual refinement in humans’ social behavior vegetarianism would probably be much more popular, for the second part of this series we wish to address a theory about meat by the anthropologist Nick Fiddes. In his book Meat: A Natural Symbol Fiddes suggests an anthropological explanation to why humans are so keen on meat, and what is according to him, the only condition which might alter them.
His thesis is extremely depressing but highly essential for understanding the motives behind meat eating. Though we disagree with his assertion that there is only one motive behind meat eating, we do agree that the motive he suggests is indeed extremely central, and it is extremely underrepresented in the animal rights community.
Basically, Fiddes’s argument starts by recognizing that meat is very highly valued by humans all along history, practically by every single culture. Meat’s value is incomparable to any other food, in no proportion to its nutritional significance (in other words to its actual practical importance to humans). Fiddes deduces that this special status of meat results from the fact that it embodies humans’ dominance over nature and the other animals. Animals symbolize power and nature, and so eating other animals is the ultimate symbol of humans’ power, of their superiority over other animals, and their triumph over nature.
“Consuming the muscle flesh of other highly evolved animals is a potent statement of our supreme power.” (Page 2) Continue reading
For the World Vegetarian Day, held yesterday, and for the World Farm Animals Day, held today, we wish to discuss The Civilizing Process theory by the famous sociologist Norbert Elias – in which he estimated that one of the next phases in the civilizing process could be mass vegetarianism.
The reason we are addressing this prediction despite that it is relatively old, is that it relates to a current and very popular notion in the animal rights movement. Elias’s theory, indirectly (and obviously independently) “refers” to McCartney’s famous quote that “if slaughterhouses had glass walls, everyone would be a vegetarian”. Elias’s work suggests that since humans are a product of their cultural and social circumstances, if slaughterhouses have never had walls, nobody would ever be a vegetarian. A very frightening thought, which contradicts a belief too many activists hold about humans’ natural compassion abilities which are supposedly being canceled out by the animal exploitation industry manipulations.
To understand where this idea comes from, it is necessary to elaborate a little bit about Elias’s theory first.
But even before that, a quick word of clarification. Obviously the term Civilization is highly and rightfully controversial, and from several different aspects, including speciesist ones. We use this problematic term here only in the way Elias used it and only for the sake of the argument about vegetarianism. Specific and direct reference to Civilization can be found in some posts in the series about violence. Continue reading
In the last post we shortly discussed a new research regarding the sixth extinction episode . In this one we shortly discuss a newly published book by Peter Brannen about the 5 previous mass extinction episodes called “The Ends of the World”.
The book tells the story of the five biggest mass extinctions, and what can be learned from them about the current one. Obviously the target audience is not activists and supporters of the E.A.S movement , but it is very relevant for us. Continue reading
The following is the last part of our critical review of Steven Pinker’s theory of a historical decline in violence, in which we further address his claim of a decline in violence towards nonhuman animals, and the ways in which he struggles to “massage” reality to fit his grand theory.
Violence towards nonhuman animals was of course in the center of all of our reviews, however in the former post and in this one, we specifically address his specific relation to the issue. Continue reading
Unfortunately but unsurprisingly Pinker dedicates only a tiny part of his extensive book about violence to nonhuman animals. Unfortunately but not surprisingly, he decided to call this chapter Animal Rights and the Decline of Cruelty to Animals, that is despite that the book’s claim is for a decline in violence. Pinker knows there is no decline in violence towards animals, so he changed the term to a more conceivable one. Still wrong, but more defensible. Continue reading
Counter to the Inner Demons chapter, the topic of the former post, Pinker’s next one is called Better Angels, and in it he lists and details the traits that caused the allegedly violence decline. These are – empathy, self-control, moral sense and reason, and each has fundamental problems. Continue reading
In the former posts regarding the former chapters of The Better Angels of Our Nature we tried to show how wrong Pinker’s main argument is regarding the decline of violence mainly since in some cases his data is partial and since the most important figures are totally absent.
However, with the 8th chapter of the book called Inner Demons, where Pinker broadly details how naturally violent humans are, unfortunately we largely agree. We find it important, so we bring extracts from this chapter here, along with our remarks. Continue reading
The following is the third part of our critical review from an animalistic perspective of Steven Pinker’s theory of an historical decline in violence.
The strongest blow that the enlightenment ideas received, regards to their significant role in the horrors of the first half of the 20th century. As a great henchman, Pinker is particularly eager to prove that the enlightenment project didn’t fail despite the 20th century. Therefore he devoted a substantial part of his book to claim that the 20th century doesn’t stand out of the historical decline of violence he argues for.
As mentioned in the first part of this book review, most of Pinker’s critics focused on the 20th century, mentioning colonialism, post colonialism, western imperialism, the not so cold war, the arms race and etc. So we prefer to focus on different areas. If you are interested, we highly recommend the following critiques:
Steven Pinker on the alleged decline of violence by Edward S. Herman and David Peterson
Or their long version: Reality Denial: Steven Pinker’s Apologetics for Western-Imperial Violence by Edward S. Herman and David Peterson
Peace in Our Time by Elizabeth Kolbert
The Precious Steven Pinker by David Bentley Hart
However we do want to address 3 issues regarding these parts of the book: The role of personal responsibility during the atrocities, his choice to work with relative numbers and not absolute numbers, and his general conclusion regarding violence regardless of his statistical approach.
As part of our series about violence we made a critical review of Steven Pinker’s book – The Better Angels of Our Nature. For the previous post please click here.
Pinker argues that violence is biologically intrinsic, evolutionarily logical and historically habitual, so what according to him made it decline?
Pinker has a few explanations along the book. The first one is the old thesis of the political philosopher Thomas Hobbes, who also recognized that humans are naturally violent. Therefore the only way to avoid the natural state, which is according to Hobbes war of all against all, is by establishing an absolute sovereignty political figure he called the Leviathan. Continue reading
As opposed to the former thinkers in this series about violence, the cognitive psychologist Steven Pinker doesn’t think humans are naturally peaceful and non-violent. Along his extensive book about violence The Better Angels of Our Nature he thoroughly specifies how violent humans are and how violent humans can be. With numerous statistical evidences, examples and explanations, from the murder rates of non-state societies, through ancient wars, to the earliest known writings which are still canonical cultural elements such as Greek mythology and the Bible (substantially fictional as they are, both probably reflect human life and the values of that era, at least to some extent), corporal punishments, heretics torture, modern wars and up to psycho-evolutionist analysis of violence and brain parts and function specification, Pinker doesn’t really leave room for doubt that humans are naturally violent.
However, another difference between him and the former mentioned thinkers, is that he persistently argues that despite humans’ natural tendency to violence, despite its abundance through history and despite public image (Pinker blames the modern media for that false perception) violence has declined over long stretches of time, and today we may be living in the most peaceable era of our species’ existence.
In the former posts of this series about violence we addressed The Seville Statement on Violence and the book The Nature of Human Aggression by the anthropologist Ashley Montagu who bases many of his claims on hunter-gatherers’ allegedly non-violent lifestyle.
Our last representative of the thinkers who argue that humans are not naturally violent is Paul Chappell, a captain in the U.S. army who writes and lectures about violence, war and peace.
The following post mainly regards his book Will War Ever End? as well as some of the claims he often argues in his lectures and articles.
Like the former thinkers, he argues that humans are not naturally violent without even mentioning (not to mention considering), humans’ daily and worst expression of violence.
And like the former thinkers he also argues about violence and human nature but refers only to wars as if they are the only expression of violence, and despite that they are not even the worst expression of violence.
One of Montagu’s theory’s main foundations is hunter-gatherer societies which he writes about:
“these people live, more or less clearly approximately the way our ancestors lived during a great part of human evolutionary history, and they afford us some insight into the basic questions of human nature and human culture.
If we are indeed innately violent, if we are really creatures driven by genes to murder our own kind, if we are indeed incapable of controlling the hostile forces within ourselves, we should see these characteristics demonstrated here in these people… and they are peaceful. And friendly. And cooperative. They share their food and their belonging with each other and with strangers. Their relationships with each other are close and loving. They care.”
Like many Rousseauistic romantic anthropologists, his observations of hunter-gatherers societies are extremely biased. Since similar false perceptions are sometimes heard by some animal activists, we find it important to examine these societies from a more critical viewpoint. Continue reading
Many Rousseauistic thinkers, such as the ones that signed the Seville Statement on Violence, which we covered in the opening post of this series regarding violence, base their arguments that humans are naturally nonviolent on the hunter-gatherers’ allegedly nonviolent life style. According to them this lifestyle was corrupted by civilization.
One of them is the eminent anthropologist Ashley Montagu, who wrote a very influential book called The Nature of Human Aggression, which in a way is an expansion and explication of the Seville Statement‘s main ideas. Montagu argues that humans are not naturally violent but are peaceful cooperative beings in a violent world dominated by an aggressive culture, and he focuses on pre-state societies (mainly hunter-gatherers) to prove that.
Since similar arguments can be heard from time to time by many environmentalists and more importantly by many animal rights activists, we find it important to address the issue specifically and expansively, through one of the most Rousseauistic modern thinkers.
In the last post we have mentioned Joan Dunayer’s definition of speciesism and it seems that the spirit of some of the ideas she argued in her book Speciesism from a decade ago are expressed in the World Day for the End of Speciesism, so we thought that for a completer view, a critical review of the book is necessary. Continue reading
In the last couple of years Peter Singer has set himself as spokesperson of a new movement called Effective Altruism.
His latest book, which to its last chapter we addressed in a post called “From Groundbreaking Animal Liberation to Neverending Animal Exploitation”, is called The Most Good You Can Do. It presents the movement’s basic idea,as he simply says in its preface -we should do the most good we can.
Unfortunately and disappointingly, by “we”Singer is referring to the already allegedly do gooders of the world. The book and movement, clearly aim at a small section of the population. He basically offers a practical instruction guide for donors and potential donors, calling them to think before they donate because there are tremendous differences in the effectiveness potential of different charities.
Singer points out that in the United States alone there are almost one million charities, receiving a total of approximately $200 billion a year with an additional $100 billion donated to religious congregations and all this money could be distributed much more effectively.
He is obviously right, but we certainly don’t want to hear it from him. It is very depressing that human society needs a bold thinker like Peter Singer for such embarrassingly elementary inferences.