linda ha scritto:
ma chi determina ciò che dovrebbe essere? ora, non vorrei risollevare un putiferio come già accaduto altrove... sto cercando di chiarirmi le idee non sul fatto che mangiare carne sia sbagliato (cosa già acquisita da almeno 15 anni) ma sul concetto di "eticità" e sull'uso che si può fare di questa motivazione per convincere o spiegare le proprie scelte. io, per esempio, dico che non mangio carne per motivi di fede religiosa. così nessuno mi rompe le scatole. poi la cosa è pure vera...
spero in una tua risposta o nel contributo di chi vuole...
A puro titolo di contributo alla riflessione ti riporto alcune opinioni tratte dalle FAQ di una lista animalista americana (sono quindi in inglese, spero non sia un problema).
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ANIMALS AND MORALITY
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#11 There is no correct or incorrect in morals; you have yours and I
have mine, right?
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This position, known as moral relativism, is quite ancient but became
fashionable at the turn of the century, as reports on the customs of
societies alien to those found in Europe became available. It fell out of
fashion, after the Second World War, although it is occasionally revived.
Ethical propositions, we are asked to believe, are no more than statements
of personal opinion and, therefore, cannot carry absolute weight.
The main problem with this position is that ethical relativists are
unable to denounce execrable ethical practices, such as racism. On what
grounds can they condemn (if at all) Hitler's ideas on racial purity?
Are we to believe that he was uttering an ethical truth when advocating
the Final Solution?
In addition to the inability to denounce practices of other societies,
the relativists are unable to counter the arguments of even those whose
society they share. They cannot berate someone who proposes to raise
and kill infants for industrial pet food consumption, for example,
if that person sees it as morally sound. Indeed, they cannot articulate
the concept of societal moral progress, since they lack a basis for
judging progress. There is no point in turning to the relativists for
advice on ethical issues such as euthanasia, infanticide, or the use of
fetuses in research.
Faced with such arguments, ethical relativists sometimes argue that
ethical truth is based on the beliefs of a society; ethical truth is
seen as nothing more than a reflection of societal customs and habits.
Butchering animals is acceptable in the West, they would say, because
the majority of people think it so.
They are on no firmer ground here. Are we to accept that chattel
slavery was right before the US Civil War and wrong thereafter? Can all
ethical decisions be decided by conducting opinion polls?
It is true that different societies have different practices that
might be seen as ethical by one and unethical by the other. However,
these differences result from differing circumstances. For example, in
a society where mere survival is key, the diversion of limited food to
an infant could detract significantly from the well-being of the
existing family members that contribute to food gathering. Given that,
infanticide may be the ethically correct course.
The conclusion is that there is such a thing as ethical truth
(otherwise, ethics becomes vacuous and devoid of proscriptive force).
The continuity of thought, then, between those who reject the evils of
slavery, racial discrimination, and gender bias, and those who denounce
the evils of speciesism becomes striking.
AECW
Many AR advocates (including myself) believe that morality is relative.
We believe that AR is much more cogently argued when it is argued from the
standpoint of your opponent's morality, not some mythical, hard-to-define
universal morality. In arguing against moral absolutism, there is a very
simple objection: Where does this absolute morality come from? Moral
absolutism is an argument from authority, a tautology. If there were such
a thing as "ethical truth", then there must be a way of determining it, and
obviously there isn't. In the absence of a known proof of "ethical truth",
I don't know how AECW can conclude it exists.
An example of the method of leveraging a person's morality is to ask the
person why he has compassion for human beings. Almost always he will agree
that his compassion does not stem from the fact that: 1) humans use language,
2) humans compose symphonies, 3) humans can plan in the far future, 4) humans
have a written, technological culture, etc. Instead, he will agree that it
stems from the fact that humans can suffer, feel pain, be harmed, etc. It is
then quite easy to show that nonhuman animals can also suffer, feel pain, be
harmed, etc. The person's arbitrary inconsistency in not according moral
status to nonhumans then stands out starkly.
JEH
There is a middle ground between the positions of AECW and JEH. One can
assert that just as mathematics is necessarily built upon a set of
unprovable axioms, so is a system of ethics. At the foundation of a system
of ethics are moral axioms, such as "unnecessary pain is wrong". Given
the set of axioms, methods of reasoning (such as deduction and induction),
and empirical facts, it is possible to derive ethical hypotheses. It is
in this sense that an ethical statement can be said to be true. Of course,
one can disagree about the axioms, and certainly such disagreement renders
ethics "relative", but the concept of ethical truth is not meaningless.
Fortunately, the most fundamental ethical axioms seem to be nearly
universally accepted, usually because they are necessary for societies to
function. Where differences exist, they can be elucidated and discussed,
in a style similar to the "leveraging" described by JEH.
DG