How to Recognize Animals’ Vulnerability: Questioning the Orthodoxies of Moral Individualism and Relationalism in Animal Ethics

SIMPLE SUMMARY: Many animal ethicists consider cognitive capacities as being the basis for the moral status of an animal. On this view, animals that have, for instance, complex experiences, future preferences, or at least the ability to suffer, impose an obligation on us. Those beings that do not share these capacities do not have a moral status. This would also apply to embryos, infants, or severely cognitively impaired humans, but this seems to be at odds with many of our shared ethical intuitions. As a response, so-called relationalists argue that our different relations to different kinds of beings form the basis for moral obligations. However, on this view, it remains unclear (a) why it is particularly our relations to kinds of animals that are morally relevant; and (b) how we can criticize and change these relations. This paper seeks to combine both accounts of animal ethics to overcome these pitfalls. It argues that it is individual vulnerability that forms the basis of moral obligations, but that social structures and relations pre-determine how we perceive and recognize vulnerability. However, particular relationships with animals as well as open possibilities to treat animals in different ways (e.g., to treat a dairy cow not as a mere resource) render critique and change of current practices possible. ABSTRACT: This paper presents vulnerability and the social structures surrounding recognition of vulnerability as fundamental elements of animal ethics. Theories in the paradigm of moral individualism often treat individual rational capacities as the basis of moral considerability. However, this implies that individuals without such capacities (such as human or nonhuman infants) are excluded even though we grant them special protection in our lived morality. It also means that moral agents are pictured as disembodied, impartial observers, independent of social relations and particular relationships. Relationalists take moral obligations to be rooted in different kinds of beings. However, relationalism runs the risk of losing the individual animal and her capacities. It cannot also it adequately explain what forms different kinds of being, or the constitution of normativity through relations. Moreover, it lacks resources to explain how critique and change are possible. This paper argues that vulnerability and its recognition are the source of our moral obligations to animals. It seeks to combine individualist and relationalist arguments by using a social ontology of the bodily individual which can be applied to human agents and to any vulnerable being. Social structures predetermine the ways in which we perceive and recognize the vulnerability of living beings. However, we are not fully determined by these structures; particular relationships and direct encounters with individual animals as well as the open possibilities of treating animals differently that are immanent in common practices render critique and change of current conditions possible.