(Haven't watched the video yet); As a spiritually-inclined person who is also vegan, I do think that is something that other religious people need to come to terms with. Particularly when it comes to witchy and neopagan communities, there's too much (ie., more than zero) interest in reviving the dead practice of animal sacrifice.
On the other hand I would like to see some data on which proportion of people in each religion are vegan. Which belief systems have the highest percentages of vegans, relative to their own populations?
Just to add to the mix: Third Day Adventists encourage going vegan, and quite a few of them are vegetarian. It’s not a huge religion, but I know that they’ve even been studied for their longevity.
Real productive arguing whether a faceless stranger online is healthy.
You can be both healthy and unhealthy without animal products just the same as you can be consuming them. Organic and GMO foods aren’t limited to vegan and non-vegan diets, and processed food is readily available for both.
For me personally, it’s about not paying someone to kill an animal that did nothing to deserve being confined and slaughtered. I’m passing all my physicals and check-ins with flying colors, so I’ll continue not scarfing down dead animals down my throat.
Would you care to elaborate on these "strict buddhists"? Provide sources please.
The myth of people needing animal proteins has been so thoroughly debunked for so long now that anyone still making that claim should not be providing dietary advice without getting properly informed.
The wikipedia article on Buddhist vegetarianism covers everything here. You can see from some writings that Buddha had made some concessions of eating animal flesh for members of the sangha, but that was only because of their specific context, where they were operating outside the normal economy and relying on receiving alms. Another passage sets further restrictions on monastics:
"… meat should not be eaten under three circumstances: when it is seen or heard or suspected (that a living being has been purposely slaughtered for the eater); these, Jivaka, are the three circumstances in which meat should not be eaten, Jivaka! I declare there are three circumstances in which meat can be eaten: when it is not seen or heard or suspected (that a living being has been purposely slaughtered for the eater); Jivaka, I say these are the three circumstances in which meat can be eaten."
Another text further declares that there are five type of livelihood that the lay follower should not engage in - one of them is the selling of animal flesh.
So to situate these requirements in a modern context, it would be like a person living a vegan or vegetarian lifestyle to the best of their ability - but also accepting whatever the food pantry has to offer, or possibly going dumpster diving and eating whatever they find. The point is to seek to do the best we can, as much as our circumstances allow.
In Mahayana the injunctions against consuming animals only gets more direct and unequivocal. And in general Buddhist ethics are naturally very aligned with at least the reduction of suffering side of vegan ethics.
The example in your video sounds like it was largely a socioeconomic matter - they do what they can, with what they have. Of course it could also be, at least to some extent, that they haven't engaged with the matter enough to move away from oyster consumption. They might not have a central nervous system, but things are not so cut and dry.
I'm sorry, but if the insights of a respected and accomplished Standford scientist, who routinely contributes original science on the relevant subject matter, is spreading unscientific lunacy - then what exactly counts as good science to you?
The industry is still quietly sponsoring fake studies to push their agenda. The whole modern veganism is their invention. Every time you see a pro vegan study without any sponsors (which rarely happens in real science) you know it's 100% fake shit. Especially when it goes against multiple other valid studies.
Some Buddhists are okay with meat, but clearly Siddhartha Gautama himself was absolutely not.
That article quotes Marion Nestle, someone who has been interviewed on Plant Chompers before. Sorry, but you really just sound like a conspiracy theorist - the bottom line is that the full volume of evidence in nutritional science leans way more in favor of plant-dominant diets than anything else.
It's implicit in their stance against exploitation. A chicken, for example, cannot give their eggs to a human, with informed consent, and therefor taking their eggs is a form of theft and exploitation.
Okay, but that's a whataboutism and has nothing to do with animals. Think about the lowly bee, for example. People often get tripped up when it comes to bugs and veganism. They're smaller, and must be dumber right? And anyway their minds work in such an alien way to our own that we can't assume they even perceive things the way that we do.
And yet if you poke a beehive, the behavior of its inhabitants appears to be something that's functionally identical to anger, and they begin defending their colony in a way where they seem to be expressing something that strongly resembles a lack of consent to having their home assaulted. So even in this case of such a vastly different kind of animal it's natural to conclude that any taking of their honey is not wanted - not consented to - and thus is a form of exploitation.
If a dog is excited to see you, and trying their best to chase your hands with their head, is that not a form of the dog giving you consent for pets? Animals to some limited degree can give consent for things like that at least. But most other things, if they can't give consent then you should assume that you shouldn't do the thing.
A chicken has eggs for their own reasons. They can't give consent to give them away, but be realistic - do you really think there's a chance that a hen would consent to you taking what she believes are going to be her children? They are not yours to take. Why is my position of respecting consent and not exploiting animals absurd, as compared to concluding wholesale that they just can't give consent and therefor... what? Do we just do whatever we want to them?
They can’t give consent to give them away, but be realistic - do you really think there’s a chance that a hen would consent to you taking what she believes are going to be her children?
she would need to believe that. i have no evidence that chickens believe their eggs to be their children.
I wouldn't say that I premise exploitation on consent. Afterall I'm being exploited at a minimum wage job, and that is something that I more or less consented to.
But in the case of animals, consent has to play a significant role, because a core part of their oppression is the complete absence of their bodily autonomy. There is a great deal of intersectionality between women's rights and non-human animal's rights.
How is it not a whataboutism? You're talking about a completely different form of exploitation that has nothing to do with animals (unless we're talking about habitat destruction displacing wild animals).
in an argument regarding veganism, someone has purported that non-vegans are acting immorally because the animals do not consent to their exploitation. the second person has stated that the definition vis-a-vis the vegan society makes no mention of consent and further argues it is absurd to cosider consent from something incapable of granting it (consent being informed, and non-human animals lacking the capability to be informed). the second person makes a comparison to the exploitation of fossil fuel deposits, saying tehy oppose that exploitation, as well, and the opposition has nothing to do with consent.
the first person has asserted this is a form of "what about ism" while the second rebutted that it is just an argument from analogy. can you clear up this conflict about the form of the argument?
You're right, there's a bit of a misunderstanding here about the type of argument being used. Let's break it down:
First Person's Argument: This is an argument from rights. They argue that animals have a right to not be exploited, similar to how humans have rights. The concept of consent is used to highlight that animals cannot give permission for their exploitation.
Second Person's Argument: This is a combination of two things:
Definition: They point out that the definition of veganism from the Vegan Society doesn't explicitly mention consent. This is true, the focus is on minimizing animal exploitation.
Analogy: They compare animal exploitation to fossil fuel exploitation. Both are seen as harmful, but the second person argues consent isn't relevant in the case of fossil fuels.
Who's right?
The second person is correct that the Vegan Society definition doesn't mention consent.
However, the second person's analogy isn't perfect. Fossil fuels are inanimate objects, while animals are sentient beings. Consent might not be directly applicable, but the argument about minimizing harm to sentient creatures still stands.
What's the better approach?
The first person could expand their argument beyond consent. They could talk about the negative impacts of animal agriculture on animal welfare, the environment, and human health.
The second person could acknowledge the sentience of animals and the ethical concerns around their treatment, even without using the term consent.
Here's how the conversation could progress:
First Person: "You're right, consent might not be the best term. But factory farms cause immense suffering to animals. We have a moral obligation to minimize that."
Second Person: "I agree that factory farms are problematic. Perhaps we can discuss ways to improve animal welfare practices within the current system, while also exploring alternatives like plant-based proteins."
This shift would move the conversation from a debate about semantics to a more productive discussion about solutions.
they're not arguing about whether veganism is right: they're arguing about which motivations are reasonable.
You're right, that changes the context of the argument. Here's how the argument form breakdown changes:
First Person's Argument: This is still an appeal to rights, but focused on motivation. They argue that animal lack of consent is a strong ethical reason for veganism.
Second Person's Argument: This is an argument based on the definition of veganism and the limitations of using consent as a universal motivator. They argue the ethical stance of veganism can exist without relying on consent.
Who's right?
Both have valid points. The first person highlights a core ethical concern for many vegans.
The second person is correct that the definition of veganism from the Vegan Society prioritizes minimizing exploitation, not consent specifically.
Better approach for the argument about motivations:
First Person: Acknowledge the broader definition. "Yes, veganism is about minimizing exploitation, and for me, animal sentience and their inability to consent to their treatment are key reasons why I believe exploiting them is wrong."
Second Person: Acknowledge the ethical weight of the first person's concern. "I understand how animal sentience and lack of consent can be strong motivators for veganism. Perhaps there are other ethical frameworks within veganism that resonate with you as well?"
This approach allows them to:
Agree on the core goal of minimizing exploitation.
Discuss the various ethical motivations that can lead someone to veganism.
This can lead to a more nuanced discussion about the different reasons people choose a vegan lifestyle.
would you call the second person's argument whataboutism?
No, in this context, the second person's argument wouldn't be considered a true whataboutism. Here's why:
Whataboutism: A whataboutism is a fallacy where you deflect criticism by bringing up an irrelevant issue. The goal is to distract from the original point.
Second Person's Argument: Here, the second person isn't trying to distract. They are directly addressing the first person's point about consent being the key motivator for veganism.
They use the definition of veganism to show consent isn't the only factor.
The fossil fuel analogy highlights that other ethical concerns (environmental harm) can motivate a similar stance (opposing exploitation).
It's more like an analogy with limitations. The second person is trying to show that the concept of consent isn't universally applicable within the ethical framework of veganism. However, the analogy isn't perfect because animals are sentient beings, unlike fossil fuels.
So, what could it be called?
There isn't a single term that perfectly captures the second person's argument. It's a combination of:
Redefining the Scope: They argue the definition of veganism is broader than just consent.
Analogy with Limitations: They use the fossil fuel example to show other ethical concerns exist.
By acknowledging these points, the first person can still argue that consent, or the lack thereof, is a powerful motivator for them personally within the broader ethical framework of veganism.