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Le Concept D'autonomie S'applique-T-Il Aux Animaux ?

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Le Concept D'autonomie S'applique-T-Il Aux Animaux ? Université de Montréal Le concept d’autonomie s’applique-t-il aux animaux ? par Frédéric Côté-Boudreau Département de philosophie Faculté des arts et des sciences Mémoire présenté à la Faculté des études supérieures en vue de l’obtention du grade de Maître ès Arts (M.A.) en philosophie Août 2013 © Frédéric Côté-Boudreau, 2013 Résumé Dans ce mémoire, je cherche à déterminer pourquoi les animaux non humains ne sont pas considérés comme étant autonomes dans les théories libérales contemporaines. Pour ce faire, j’analyse deux conceptions traditionnelles de l’autonomie, soit l’autonomie en tant qu’agentivité morale et l’autonomie hiérarchique (en tant que capacité à agir selon ses désirs de second ordre), et je soutiens que ces deux conceptions ne réussissent pas à bien justifier le respect des choix personnels même chez les agents humains. J’avance que ces deux conceptions de l’autonomie mènent à des conclusions perfectionnistes et paternalistes à certains égards, ce qui est pourtant contraire à leur fonction. J’analyse ensuite quelques versions alternatives de l’autonomie qui ne reposent pas sur la possession de facultés morales ou rationnelles, avant de proposer une nouvelle conception de l’autonomie qui pourrait répondre aux problèmes soulevés et potentiellement reconnaître l’autonomie des animaux non humains. Mots-clés : autonomie ; éthique animale ; libéralisme ; perfectionnisme ; paternalisme ; spécisme ; bien-être ; authenticité ; liberté ; déficience intellectuelle. i Abstract In this M.A. research, I try to understand why nonhuman animals are not considered autonomous in the contemporary liberal theories. To do this, I analyze two main conceptions of autonomy, autonomy as moral agency and hierarchical autonomy (as the capacity to act according to second-order desires), and I argue that these conceptions both fail to justify the respect of personal choices even for human agents. I suggest that these two conceptions of autonomy lead to perfectionist and paternalist conclusions, although this is inconsistent with their function. I then review a few alternative versions of autonomy that do not rely on possessing moral or rational faculties, before sketching a new conception of autonomy that could answer the different issues raised during this research and potentially recognize the autonomy of nonhuman animals. Keywords : autonomy ; animal ethics ; liberalism ; perfectionism ; paternalism ; speciesism ; well-being ; authenticity ; liberty ; intellectual disability. ii Table des matières Résumé i Abstract ii Remerciements vi Introduction 1 0.1. Problématique générale 1 0.2. Le statut moral des animaux et les cas marginalisés 3 0.3. L’autonomie vue par l’éthique animale 6 0.4. Qu’est-ce que faire un choix ? 8 0.5. Plan du mémoire 9 Chapitre 1 : L’autonomie en tant qu’agentivité morale 12 1.1.1. L’autonomie et les devoirs moraux envers soi-même 12 1.1.2. Objection : Asymétrie entre les devoirs envers autrui et ceux envers soi-même 14 1.2.1. Être une fin en soi 19 1.2.2. Objection : À quoi servent nos fins ? 20 1.3.1. L’autonomie contractualiste 25 1.3.2. Objection 1 : Le psychopathe 27 1.3.3. Objection 2 : L’ermite 31 1.4. Conclusion 33 Chapitre 2 : L’autonomie hiérarchique 35 2.1.1. L’autodétermination rationnelle 36 2.1.2. Objection : Perfectionnisme méthodologique 38 2.2.1. Donner un sens à sa vie 43 2.2.2. Objection : Perfectionnisme substantiel et paternalisme 44 2.3.1. L’authenticité des choix autonomes 46 2.3.2. Objection 1 : Le danger de la liberté positive 47 2.3.3. Objection 2 : Qu’est-ce que signifie « être authentique » ? 50 2.4.1. L’intérêt intrinsèque à être libre 55 2.4.2. Objection : L’intérêt objectif à être libre 57 2.5. Conclusion 61 Chapitre 3 : Conceptions alternatives de l’autonomie 63 3.1. L’autonomie vue par les théories de la déficience 63 3.2. L’autonomie pensée pour les animaux non humains 69 3.2.1. L’autonomie des préférences de Regan 70 3.2.2. L’autonomie vue par Gruen 74 3.2.3. La macro-agentivité de Donaldson et de Kymlicka 76 3.2.4. L’autonomie naturalisée de Waller 81 3.3. L’autonomie végétale est-elle moralement pertinente ? 84 3.4. Conclusion 88 iii Conclusion 91 4.1. Le problème du perfectionnisme et du paternalisme 91 4.2. Vers une nouvelle conception de l’autonomie axée sur le bien-être 93 4.3. Est-ce qu’une autonomie du bien-être serait naturaliste et paternaliste ? 98 4.4. Les choix non innocents des animaux non humains 101 4.5. Implications pratiques de la reconnaissance de l’autonomie animale 104 Bibliographie 109 iv À tous ces militants et toutes ces militantes qui oeuvrent pour la justice animale et pour la justice sociale. Remerciements Tout d’abord, je tiens à remercier mon directeur Christian Nadeau, un professeur dont j’admire les idées, la rigueur et surtout la passion. Merci d’être pour moi une source d’inspiration et un modèle de l'intellectuel engagé. Je ne saurais décrire à quel point vous m’avez appris à philosopher. Merci aussi d’avoir cru dès le début en mon projet de mémoire et d’y avoir autant contribué. Un merci bien spécial à Valéry Giroux, grâce à qui j'ai commencé à développer les intuitions générales de ce mémoire, et qui m’a surtout convaincu de l’approche abolitionniste. J’ai tellement appris et grandi avec toi : tu as été une mentore pour moi. Merci à toi et à Christiane Bailey, Raphaëlle-Anne Dansereau-Lemieux, Martin Gibert, Élise Desaulniers, Guylaine Boudreau et Sophie Lecompte pour avoir lu et commenté mes brouillons. Merci aussi, Christiane, de me pousser à avoir de plus grandes ambitions et de m’avoir poussé à poursuivre mes recherches au cours d’un doctorat. Merci à tous ceux qui m’ont supporté, accompagné, aidé, ou qui ont répondu à mes questions au cours de ce projet. En plus de ceux déjà nommés, je pense notamment, mais non exclusivement, à Renan Larue, Emmanuelle Gauthier-Lamer, Sophie Bernier, Vincent Duhamel, Marie-Claude Plourde, Maxime Labelle, Lise Lacroix, Enrique Utria et Marie-Noël Gingras-Perron. Merci aussi à Jean-Baptiste Jeangène Vilmer dont les ouvrages m’ont introduit à l'éthique animale alors que je ne connaissais personne qui s’intéressait au sujet. Merci au Fonds Québécois de recherche Société et Culture (FQRSC) et au Conseil de recherches en sciences humaines du Canada (CRSH) pour leur soutien financier, et par extension, merci aux contribuables de ma société qui ont jugé bon d'investir dans la recherche académique — permettez-moi de vous dire que je suis convaincu que ceux qui ont bénéficié de cette aide pourront enrichir la société à leur tour. J’en profite également pour remercier mes professeurs Claude Piché et Frédéric Bouchard qui m’ont aidé dans mes démarches de demandes de financement. Vous avez aussi été des professeurs avec qui j’ai beaucoup appris. Je tiens à saluer la communauté végane de Montréal, ainsi que des ami·e·s véganes de l’extérieur, qui rendent ce mode de vie éthique tellement plus facile et agréable. Le travail théorique ne vaudrait rien sans tous ces hommes et toutes ces femmes qui le mettent en pratique et qui aident les autres à en faire autant. À ce sujet, je souhaite faire une mention spéciale à ma bonne amie Élise Desaulniers que j’estime être une militante modèle, d’une rigueur et d’une patience sans nom. Si tu savais comme je t’admire et que tu m’inspires. Merci aussi à Anne-Marie Roy pour ton expertise en nutrition et aussi, évidemment, pour toute ton amitié et tes encouragements. Je ne voudrais pas oublier ceux qui se sont impliqués dans le printemps érable. Même si la grève étudiante a retardé mes sessions de scolarité et a, par conséquent, condensé mon temps de rédaction, je ne saurais dire à quel point il est inspirant de voir qu’il existe plein de citoyen·ne·s qui se battent pour des idées de justice sociale et qui oeuvrent à rendre ce monde meilleur, malgré tous les efforts faits par d’autres pour le rendre plus inégalitaire et arbitraire. Que ces évènements et ces débats sociaux nous suivent le plus longtemps possible. Merci à Sue Donaldson et à Will Kymlicka pour vos idées neuves et stimulantes qui ont su donner une nouvelle direction à mon projet. Merci aussi de porter confiance en moi au point de me permettre de poursuivre mes recherches dans le cadre d’un doctorat à l’université Queen’s. Je vous en suis très reconnaissant et j’ai bien hâte de travailler pour la justice animale auprès de vous et de votre équipe. Et merci finalement à mes parents Guylaine Boudreau et René Côté, pour votre amour inconditionnel et pour m’avoir toujours encouragé dans mes études et mes rêves. Voilà à peu près ce que ça donne. vi « This renders it easy for me to conceive of myself as coercing others for their own sake, in their, not my, interest. I am then claiming that I know what they truly need better than they know it themselves. What, at most, this entails is that they would not resist me if they were rational and as wise as I and understood their interests as I do. » — Isaiah Berlin (1969), « Two Concepts of Liberty », 179-180 Introduction 0.1. Problématique générale Pourquoi les choix faits par les animaux non humains ne sont généralement pas jugés comme étant dignes de considération morale ? Pour répondre à cette question, il peut être utile de faire un parallèle avec les humains et de se demander pourquoi les choix faits par les agents humains1 sont généralement jugés comme étant dignes de respect ou de considération.
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