By Dominique Lestel
Original yr of publication: 2011; 2016 - English trans.
If we wish to increase the remedy of animals, Dominique Lestel argues, we needs to recognize our evolutionary impulse to devour them and we needs to extend our worldview to determine how others eat meat ethically and sustainably. the location of vegans and vegetarians is unrealistic and exclusionary. Eat This Book calls instantly for a renewed and full of life safety of animal rights and a extra open method of meat consuming that turns us into liable carnivores.
Lestel skillfully synthesizes Western philosophical perspectives at the ethical prestige of animals and holistic cosmologies that realize human-animal reciprocity. He indicates that the carnivore's place is extra coherently moral than vegetarianism, which isolates people from the realm by way of treating cruelty, violence, and conflicting pursuits as phenomena outdoors of lifestyles. Describing how meat eaters think completely―which is to assert, metabolically―their animal prestige, Lestel opens our eyes to the very important relation among carnivores and animals and carnivores' actual appreciation of animals' life-sustaining flesh. He vehemently condemns manufacturing unit farming and the bad footprint of commercial meat consuming. His objective is to recreate a kinship among people and animals that reminds us of what it potential to be tied to the world.
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Additional resources for Eat This Book: A Carnivore's Manifesto (Critical Perspectives on Animals: Theory, Culture, Science, and Law)
In fact, it is quite subversive. The argument that the carrot suffers less than the hare is ﬂawed in that it relies on the very hierarchy of levels of suffering that the ethical vegetarian rejects. Typically, the ethical vegetarian sincerely believes that the plants he consumes in such good conscience do not suffer and have no interests of their own, but his conviction is neither as rational nor as empirically grounded as he supposes. That plants have a certain sentience is an idea widely held in most world cultures, and it is given particular credibility in shamanic cultures.
In real life, roses always have thorns. An examination of vegetarian doctrines that employs some critical distance reveals a more complex situation. In this connection, one can cite several major problems with the vegetarian position. In it one ﬁnds above all a hierarchy of living beings that entails a political apartheid between human beings and other animals. This apartheid leads to a rehabilitation of human exceptionalism and the removal of human beings from the state of animality. It leads further to a deadly dimension of vegetarian ethics, which can only seek to eradicate animality itself.
Given that the carnivore is an animal that derives a great deal of pleasure from eating meat, to prevent him or her from doing so amounts to inﬂicting a certain amount of suffering on him or her. So to force the carnivore to be an ethical vegetarian is actually antivegetarian. Naturally, the vegetarian can claim that this displeasure is not suffering, but in doing so she holds herself out to be a universal judge and is overstepping her proper role. She may also claim that the suffering of a carnivore deprived of meat is less important than that of a cow that gets eaten, but this suggestion is completely gratuitous and so openly opportunistic as to make one smile.