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Becoming aware of the intense suffering of billions of animals, and of our own participation in that suffering, can bring up painful emotions: sorrow… - Melanie Joy
" "Becoming aware of the intense suffering of billions of animals, and of our own participation in that suffering, can bring up painful emotions: sorrow and grief for the animals; anger at the injustice and deception of the system; despair at the enormity of the problem; fear that trusted authorities and institutions are, in fact, untrustworthy; and guilt for having contributed to the problem. Bearing witness means choosing to suffer. Indeed, empathy is literally “feeling with.” Choosing to suffer is particularly difficult in a culture that is addicted to comfort—a culture that teaches that pain should be avoided whenever possible and that ignorance is bliss. We can reduce our resistance to witnessing by valuing authenticity over personal pleasure, and integration over ignorance.
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About Melanie Joy
(born 2 September 1966) is an American social psychologist and author, primarily notable for promulgating the term . She is a professor of psychology and sociology at the .
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Additional quotes by Melanie Joy
Think about it: virtually every atrocity in the history of humankind was enabled by a populace that turned away from a reality that seemed too painful to face, while virtually every revolution for peace and justice has been made possible by a group of people who chose to bear witness and demanded that others bear witness as well.
What I've found is that, because most people are deeply disturbed by and feel guilty about eating meat, and yet at the same time fear not eating it, they defend themselves from having to acknowledge such conflicting feelings. These psychological defenses include denial (“Animals don't really suffer when they're raised and killed for meat.”); justification (“Animals are meant to be eaten by humans.”); dichotomization (“I'd never eat a dog, but I love bacon.”); avoidance (“Don't tell me that; you'll ruin my meal.”); and, most importantly, dissociation (“If I think about the animal when I'm eating meat I feel disgusted.”). … When people break through their dissociation, the feelings that typically emerge are empathy—and therefore disgust. That's why people tend to be disgusted by the idea of eating “unusual” animals, such as dogs and gorillas; they haven't learned to dissociate from these kinds of meat. It's also why vegetarians usually find all meats disgusting.
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But why must the system go to such lengths to block our empathy? Why all the psychological acrobatics? The answer is simple: because we care about animals, and we don't want them to suffer. And because we eat them. Our values and behaviors are incongruent, and this incongruence causes us a certain degree of moral discomfort. In order to alleviate this discomfort, we have three choices: we can change our values to match our behaviors, we can change our behaviors to match our values, or we can change our perception of our behaviors so that they appear to match our values. It is around this third option that our schema of meat is shaped. As long as we neither value unnecessary animal suffering nor stop eating animals, our schema will distort our perceptions of animals and the meat we eat, so that we can feel comfortable enough to consume them.
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