Nature documentaries are mostly travesties of real life. They entertain and edify us with evocative mood-music and travelogue-style voice-overs. They… - David Pearce
" "Nature documentaries are mostly travesties of real life. They entertain and edify us with evocative mood-music and travelogue-style voice-overs. They impose significance and narrative structure on life's messiness. Wildlife shows have their sad moments, for sure. Yet suffering never lasts very long. It is always offset by homely platitudes about the balance of Nature, the good of the herd, and a sort of poor-man's secular theodicy on behalf of Mother Nature which reassures us that it's not so bad after all.
That's a convenient lie. If you had just gone through the horror of seeing your loved one eaten alive by a predator, or die slowly of thirst, you would find such clichés empty. Yet in Nature this kind of thing happens all the time. It's completely endemic to the prevailing red-in-tooth-and-claw Darwinian regime. Lions kill their targets primarily by suffocation; which will last minutes. The wolf pack may start eating their prey while the victim is still conscious, though hamstrung. Sharks and the orca basically eat their prey alive; but in sections for the larger prey, notably seals. An analogous scenario in which intelligent extraterrestrial naturalists turned the stylised portrayal of our death-agonies into a lyrical spectacle for popular home entertainment is repugnant. Yet as long as we revel in the production of animal snuff-movies in the guise of wildlife documentaries, that is often the role we play in the tragic lives of photogenic members of other species here on earth.
About David Pearce
(born April 1959) is a British philosopher and co-founder of the World Transhumanist Association, currently rebranded and incorporated as Humanity+, Inc., and a prominent figure within the transhumanism movement. He approaches ethical issues from a lexical negative utilitarian perspective.
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Additional quotes by David Pearce
It's not that there are no differences between human and non-human animals, any more than there are no differences between black people and white people, freeborn citizens and slaves, men and women, Jews and gentiles, gays or heterosexuals. The question is rather: are they morally relevant differences? This matters because morally catastrophic consequences can ensue when we latch on to a real but morally irrelevant difference between sentient beings.
[L]ike nonhuman animals in human factory farms, free-living nonhumans who are starving - or being disembowelled, asphyxiated or eaten alive - cannot console themselves by chanting the Four Noble Truths of Buddhism. The moral case for helping other sentient beings, regardless or race or species, does not rest on the distress their plight does (or doesn't) cause spectators.