Friday, March 24, 2006

Two Professors Discuss the Core Values of Animal Rights: An Interview Not to be Missed

Attached below is an excellent interview with law professor Darian
Ibrahim at the outstanding blog "Animal Ethics" - http://animalethics.blogspot.com/ moderated by Dr. Keith Burgess Jackson – Associate Professor of Philosophy at the University of Texas at Arlington.

Darian Ibrahim is an associate professor of law at The University of
Arizona. One of his scholarly interests is the legal status of nonhuman
animals.

An amazing interview that gets to the core of the philosophy of animal rights. Done, I should add, but a professor of philosophy and a professor of law. So, in other words, but two thinking men.


By the way, the blog “Animal Ethics” is a must bookmark. It can be found at - http://animalethics.blogspot.com/


Interview:

An Interview with Darian M. Ibrahim, B.S., J.D.

http://animalethics.blogspot.com/2006/02/interview-with-darian-m.html


Darian Ibrahim is an associate professor of law at The University of
Arizona. One of his scholarly interests is the legal status of nonhuman
animals. I asked Professor Ibrahim whether he would "sit" for an
interview via e-mail. He graciously agreed to do so. Rather than ask the
questions all at once, I asked them one at a time, so that I could follow up
on his answers. I hope you enjoy—and learn from—the interview.

KBJ: Tell us about your background, Professor Ibrahim. Where were you
born and reared; where were you educated; what were your main
influences? I'll ask specifically about animals in my next question.
DI: Thanks for having me. I grew up in Clemson, South Carolina, where I
also went to undergraduate school and earned a B.S. in Chemical
Engineering. This was followed by law school at Cornell University in Ithaca,
New York. I gravitated toward corporate law, which I practiced first as
a summer associate at a large firm in New York City, and then as an
associate at a large firm in Atlanta. I worked in my father's small
businesses while growing up, which may have had something to do with my
choice of corporate law, and particularly corporate law as applied to small
businesses, as a field of legal practice. I now teach and write on
corporate law at Arizona.
KBJ: How and when did you become interested in animals? Would you say
that you love animals, or only that you respect them? Did you take a
course on animal law in law school? What did you think about Pierson v.
Post, which I assume you studied in your property-law course? (You might
want to state the facts of the case—and the court's ruling—for readers
who are unfamiliar with it.)
DI: I became interested in animal rights after my wife and I decided to
get a dog, which quickly led to two, and then three. Although I had
always realized, as an intellectual matter, that there was much animal
suffering in the world, the experience of rescuing dogs from bad
situations (literally) brought it home for me. After struggling with the
realization that the animals on my dinner plate were morally indistinguishable
from the dogs I was doting on, I gave up eating meat and a few months
later became a vegan.

I both love and respect animals, but more importantly, recognize that
they have inherent value inconsistent with the law's treatment of them
as mere property like tables and chairs. Pierson v. Post, which dealt
with the claims of two hunters regarding ownership of a fox both were
pursuing, illustrates that the law sees animals as nothing more than
resources to be owned and used for human ends. I did not take a course on
animals in law school—I'm not sure Cornell even offered such a course, or
that it does now. My education on animal law has come primarily from
the works of Rutgers law professor Gary Francione, who explains the
importance of abolishing animal exploitation through the incremental
eradication of the property status—a position I fully agree with.
KBJ: Is it important that those who agitate for animal rights be
vegetarians? As you know, philosophers say that arguments stand or fall on
their own merits. If this is so, then the fact that the person making the
argument consumes animal flesh is irrelevant to whether the argument is
sound. Even hypocrites can make sound arguments. And yet, many people
think it a criticism of an argument that the person making it does not
live in accordance with its conclusion. They say to the arguer, in
effect, "Who are you to try to get me to abstain from meat, when you don't?"
How do you make sense of all this?
DI: Great question. I think that veganism is mandatory for those who
argue in favor of animal rights. Anything less is inconsistent and
irrational. There is no logic in arguing that animal exploitation is wrong,
on the one hand, but then supporting it through purchases and
consumption, on the other hand. While the source of an argument may not matter
logically if the argument is sound, as a practical matter it is
unrealistic to ask others to stop eating animals if we as animal advocates will
not even do so.

What I think is even more troublesome is that many animal advocates are
not even arguing for or focusing on vegetarianism, let alone veganism,
despite the fact that food accounts for 98% of our domestic animal use.
The fallback position is often something to the effect of "eating
animals is okay if they are treated humanely," which is the essence of the
animal-welfare (as opposed to animal-rights) position. In my opinion,
"humane treatment" is an oxymoron. Most of our uses of animals, including
for food and experimentation, simply cannot be accomplished without
inflicting tremendous suffering and also death upon the animals used. To
think it can be otherwise is unrealistic. Whether one is an advocate of
animal rights or animal welfare, the choice as I see it is either to
avoid animal exploitation or to support it largely as is.
KBJ: Isn't there a morally relevant difference between factory-farmed
meat and meat from free-range animals? Peter Singer argues that there
is. Our first goal, he says, should be to end factory farming, since that
is where most of the suffering occurs. Many people who do not object to
the use of animals as resources find it troubling that the animals
whose flesh they eat were made to suffer. It seems to me that there is room
here for rational persuasion. Surely it would be a better world without
factory farming than with it, even if animal flesh is still consumed.
Do you agree?
DI: It is not possible to produce affordable meat, dairy, or eggs
without factory farming. Commentators including James Rachels have
recognized that large-scale food production necessarily involves much animal
suffering and cruel methods. Even Peter Singer writes in Animal Liberation
that "It is not practically possible to rear animals for food on a
large scale without inflicting considerable suffering. Even if intensive
methods are not used, traditional farming involves castration, separation
of mother and young, breaking up social groups, branding,
transportation to the slaughterhouse, and finally slaughter itself. It is difficult
to imagine how animals could be reared for food without these forms of
suffering. . . . The flesh of animals reared and killed with equal
consideration for the welfare of animals while they were alive would be a
delicacy available only to the rich." (Animal Liberation, 3rd ed., p.
160)

I think the "free-range" concept is very dangerous. Contrary to common
opinion, it does not mean a return to family farming; rather, it is a
non-legal, industry concept that allows corporations to charge more for
animals who are treated largely the same as factory-farmed animals. It
also allows consumers who might otherwise become vegetarians or vegans
to continue purchasing animal products under the false premise that the
products are "cruelty-free." (A quick search revealed this website
discussing the free-range myth.)

Apart from my view that the humane treatment of exploited animals is
possible only in theory, I disagree with Singer and others who claim that
animal suffering is all that matters. I believe that animals have an
interest in continuing to live above and beyond their interest in not
suffering, and that to kill an animal for food or other human purposes
under even the best circumstances is a moral wrong in and of itself. And I
hope to convince those who think otherwise!
KBJ: Let's turn to the law, Professor Ibrahim. You mentioned that the
law treats animals as "mere property." What is the alternative? Surely
you're not advocating that animals be treated as persons for legal
purposes. But what other legal status is there? What exactly would you like
to see changed, and how would these changes play out in practice? In
other words, describe what you would consider a just legal regime with
respect to nonhuman animals.
DI: I am in fact advocating that animals be treated as legal persons,
but only for very limited purposes. The law treats even artificial
constructs such as corporations as legal persons for a multitude of
purposes. For instance, corporations are considered persons under the
Constitution's equal-protection clause enacted for the benefit of freed slaves.
Given that, animal personhood does not seem that strange an idea to me.

Of course it is silly to say that animals should be given all the
rights that human persons have. Rights should correspond to interests.
Humans have an interest in education; animals do not. Therefore, only humans
should attend schools. But both humans and animals are sentient, which
means they both have interests in not suffering and in their own lives
that should be respected. To classify animals as property by definition
negates all of their interests. To classify animals as persons solely
for purposes of recognizing that they are not human resources is what I
would consider to be a just legal regime.
KBJ: What about insects, reptiles, and rodents? How would the law deal
with these animals? Would you abolish hunting? How about rodeos,
circuses, and zoos?
DI: If an animal is sentient, we should respect its interest in not
suffering and continuing to live. Sometimes we do not know whether an
animal is sentient—insects are a perfect example. But there is no doubt
that the animals we eat, experiment on, hunt, and use for entertainment in
rodeos, circuses, and zoos are sentient. Therefore, all of these
activities must be abolished under the theory I adopt.

Interestingly, Professor Francione points out that there is already
widespread agreement on most of this, if you really think about it. We all
agree that because animals can suffer, we should not cause them to
suffer without a good reason. Indeed, every state has an anticruelty law
that purports to prevent "unnecessary suffering." The problem is that
almost every use of animals these laws allow cannot be described as
"necessary" in any sense of that word. It is not necessary to eat meat, and
in fact it is bad for us—we only do so because we like the taste. But
this is not necessity, it is something far less. So the problem is that
we do not practice what we preach. If we did, we would not use animals
for any of these unnecessary purposes because they cause unnecessary
suffering—the very thing we claim to reject.
KBJ: Is there a prima facie obligation to obey the law? If so, under
what circumstances is disobedience justified to protect animals? If you
believe that disobedience is sometimes justified to protect animals,
must it be nonviolent? I guess what I'm wondering is what you think about
the tactics of organizations such as the Animal Liberation Front (ALF).
If you believe violence is sometimes permissible to protect animals, do
you believe that it's prudent? Won't it alienate precisely the people
you hope to bring around to your view of animals? I believe this is
Peter Singer's position on violence. As a utilitarian, he won't rule it out
categorically, but he thinks it is counterproductive. If you share his
view, will you publicly condemn violence in behalf of animals, by ALF
or others? And if you do condemn it, do you condemn it categorically or
only conditionally? If only conditionally, what are the conditions in
which it is justified?
DI: I categorically condemn violence as a means of protecting animals.
I believe it alienates those who could be convinced, and is
inconsistent with a movement whose ideal is based on peace and non-violence toward
all beings. While I understand the frustration felt by those who engage
in such tactics—the amount of animal suffering in the world is
mind-boggling, after all—I think they are going about things in absolutely the
wrong way.
KBJ: Name some people—lawyers, philosophers, scientists, laypeople—who
have inspired you in your work on animal law. Please explain the nature
and extent of the inspiration. Do you feel as though you are standing
on the shoulders of giants? From whom have you learned the most?
DI: I am most inspired by the work of Gary Francione and his
rights-based theory of animal law. The way he has combined philosophy and law to
show how Jeremy Bentham's utilitarianism and the property status of
animals combine to eviscerate the force of animal protection laws is just
brilliant, in my opinion. He has been criticized within the movement
for drawing a hard line between animal rights and animal welfare, but I
think he has many good reasons for doing so, which I attempt to expand
on in my work. I think the rights position is far more coherent than the
welfare position, even if the goal is simply to protect animals from
suffering. I do not consider myself to be a radical person, actually—I am
a corporate lawyer after all—but animal rights and veganism as its
baseline makes sense to me.

I have learned the most from Professor Francione, and also a good deal
from UCLA law professor Taimie Bryant. I very much hope to come to know
other animal-law and animal-rights scholars as I continue my work, as I
still have much to learn.
KBJ: What can humans learn from dogs?
DI: I learn the meaning of unconditional love and kindness from my
three incredible dogs each day. What is also important is that nowadays the
only animals with which most humans interact are the dogs or cats they
keep as companions. As I said in my first answer, my dogs caused me to
rethink my relationship with other animals, and ultimately to make the
connection that I was harming these animals through my purchases and
consumption of their flesh. If other people who love their dogs and cats
also made this connection, I think there could be many, many more
vegans in the world and a significant reduction in animal use and suffering.
Also, whenever scientists "discover" that animals are intelligent or
have distinct personalities, as we sometimes read about in the news, I
imagine that anyone who lives with a dog or cat finds this rather
obvious.
KBJ: Tell us about your animal-related scholarly projects. Can we
expect a book from you anytime soon?
DI: I have three forthcoming law-review articles on animal law, each of
which should be in print sometime in 2006. For those who might be
interested, these will appear in the Journal of Animal Law & Ethics (Penn
Law); the University of Chicago Legal Forum (Chicago Law); and Law &
Contemporary Problems (Duke Law). Then I will turn to other projects that
expand my work on the connection between corporate law and animal
mistreatment, which I hope will include a book at some point. Animal law is a
rapidly growing field, and I am thrilled to be a part of its expansion.

Thanks again for interviewing me—it has been a pleasure. And keep up
the blogging!
KBJ: You're welcome, Professor Ibrahim. Thanks for taking the time to
answer my questions. Keep up the good work in behalf of animals.

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