Equine ethics is a field of ethical and philosophical inquiry focused on human interactions with horses. It seeks to examine and potentially reform practices that may be deemed unethical, encompassing various aspects such as breeding, care, usage (particularly in sports), and end-of-life considerations. Central to this field is the emphasis on respect and the well-being of the horses. Key topics of debate within equine ethics include the slaughter of horses, the consumption of their meat, their legal status, zoophilia, doping in equestrian sports, the retirement of horses post-exploitation, choices regarding euthanasia, and the disposition of a horse's body after death (such as knackery or burial). Additionally, there are societal calls for the recognition of horses as companion animals and increased awareness of their sensitivities.
The discourse surrounding equine ethics is influenced by movements such as veganism and animal rights, which advocate against practices such as slaughter, hippophagy, doping, and zoophilia. These ethical considerations have implications for the economy and legal frameworks surrounding horse riding, racing, and breeding, particularly in the context of globalization and international trade in equestrian sports.
Definition and issues
According to the definition provided by the Swiss National Stud Farm, equine ethics involves critically examining human behavior toward horses to "decide in good conscience what is right and what is wrong, and to act accordingly". This field emphasizes treating horses with respect for their dignity and well-being while also fulfilling the expectations of their utility for humans. The responsibility for ethical treatment primarily falls on individuals who interact closely with horses, including jockeys, owners, breeders, grooms, and therapists. It also encompasses considerations regarding breeding practices, such as the selection of hypertypes.
For a practice to be deemed ethical, it must respect the dignity of the horse. This is determined by ensuring that any imposed restraints are justified by overriding interests. Ethical evaluation involves weighing the hardships faced by the horse against the interests of the involved parties. If the suffering inflicted on the horse outweighs these interests, the practice may be classified as abusive. Ethics towards the horse involves "acquiring knowledge about the animal, developing sensitivity to the dangers horses face, refusing to let ambition and economic interests take over, and respecting the animal's natural aptitudes". According to Jean-Baptiste Jeangène Vilmer, horses are recognized by the scientific community as capable of suffering, often serving as a prominent example in discussions of animal welfare. Geneticist and ethicist Axel Kahn highlights that "a horse's stress is similar to ours", emphasizing their capacity to experience well-being and distress. Horses have always enjoyed a special status among domestic animals, as their use is generally other than for food. However, their living conditions, often characterized by confinement in stalls and social isolation, starkly contrast with their natural habitats. This discrepancy raises important ethical considerations regarding their treatment and welfare.
Examples of balancing interests Evaluating the various interests involved in ethical reflection allows for a comprehensive analysis of the treatment of horses. For instance, branding, used for horse identification, has been increasingly criticized and is now justified primarily for advertising and marketing purposes, particularly since the advent of microchip implants. As a result, branding has been banned in Germany. The shaving of a horse's whiskers is also considered unethical, since it is justified solely by aesthetic considerations, and causes the horse suffering due to the loss of sensory organs.
Multiple points of view Defining acceptable and unacceptable practices regarding horse treatment often encounters cultural biases. Different societies and individuals have varying relationships with horses based on their historical and cultural contexts, leading to divergent views on specific practices. The rural exodus and the globalization of equestrian and equine sports pose the problem of finding a consensus. A large number of equestrian practices are deemed unethical, including the use of a harsh bit, the riding crop, training methods such as rollkur and poling, the use of electric shocks, and the domination of the horse by force.
History
Before the establishment of formal animal ethics, certain uses of horses were condemned by religious morality. In the 2nd century, the early Christian theologian Tertullian criticized the "demonic" use of horses in circus games, labeling it a sin for Christians. Historically, both Christianity and Western philosophy positioned horses primarily as servants to humanity. Éric Baratay notes that 18th-century clerics believed that horses were created to carry humans, dogs to provide companionship, and trees to offer shade. The horse has a positive connotation, but Catholic religious morality condemns the act of giving it a burial, an act considered pagan. In India, dharma acts as a kind of code of ethics, promoting non-violent behavior towards animals. Siddhartha Gautama forbade his followers to see an animal slaughtered and to consume the two "royal animals", the elephant and the horse. Moralistic notions of the right way to treat animals do not take into account the pain they may feel. Whether religious or social, this conception persisted until the 1970s.
Philosophers' opinions since the Renaissance Michel de Montaigne expressed skepticism regarding humanity's claimed "rational" superiority over animals.Montaigne, Essays, II, 12, « Apologie de Raymond Sebond ». In contrast, René Descartes formulated the concept of the "animal machine", positing that animals lack reason and speech, thereby categorizing them as mechanistic beings. Immanuel Kant considers that "animals are not conscious of themselves, and are therefore only means to an end [man]". Baruch Spinoza, on the other hand, recognizes that animals possess "a mind" and express certain feelings:
Similarly, in opposition to Cartesian thought, Jean Meslier writes:
Michel Onfray analyzes it as one of the first known anti-speciesist texts. Similarly, for Meslier, an open atheist, man, and horse are made of the same stuff: "what the horse is, man is too; what he has been and what he will be after his death too".
19th century The utilitarian doctrine of the 19th century significantly challenged the ethical status of horses, prompting a notable shift in Western philosophical thought. Jeremy Bentham asserted that horses possess reasoning abilities that surpass those of human infants and emphasized their capacity for suffering. He stated:
Alberto Bondolfi highlights the importance of Bentham's argument, as it marks the first time pain is used as the ethical criterion for judging the treatment of animals. At the time, consideration for the service rendered "by an old dog or an old horse" was considered a "human duty". Éric Baratay notes that from the latter half of the 19th century, many farmers began to keep their old workhorses "retired" until natural death, opting against slaughter. This shift in practice reflected a growing sentiment against hippophagy, not for religious reasons, but rather because people "couldn't imagine eating their fellow workers".
Development of animal ethics Animal ethics, as a philosophical discipline, emerged primarily in English-speaking countries during the 1970s, notably with the publication of Peter Singer's Animal Liberation. This development coincided with significant changes in the societal role of horses in Western culture. Historically viewed as agricultural livestock and symbols of military virility, horses have increasingly gained recognition in urban and female circles, evolving into companions regarded as pets deserving of emotional connection. The Swiss National Stud states:
A growing number of riders claim to love their horses, but anthropomorphism is common. According to Baratay, the horse has become the animal "that's not in the house", a symbol of nature and an ambassador for the younger generation. Jean-Pierre Digard underlines the intensification of the debate, gradually shifting from the notion of "animal protection" (conceived as a human duty) to that of "animal rights", then "animal liberation". Émilie De Cooker notes "a recent evolution in morals towards greater concern for the welfare of horses", which leads to these reflections on equestrian ethics. She believes we need to "formalize these new sensitivities". This evolution raises critical questions regarding the use of reins and the management of horses' end-of-life scenarios.
The ethical debate arrived in Germany with the revelation that the famous trainer Paul Schockemöhle subjected his show jumping horses to poling, prompting the German Equestrian Federation to issue its first ethical principles in the 1990s. Animal ethics came late to the French debate. The humanist heritage has led to a strong anthropocentrism, with the conviction that animals and the environment are at the service of human beings. French-speaking veterinarians and academics have taken an increasing interest in this debate since the beginning of the 21st century. In 2011, the Swiss National Stud considered that equestrian ethics has taken "an important place".
Actions in favor of equestrian ethics The notion that ethical considerations alone drive progress in horse welfare is often overstated. In reality, significant advancements in equine welfare have primarily resulted from the efforts of activists and public advocacy. In 1991, the Association Éthique du Cheval was founded in Lille by a dozen riders, aiming to combat hippophagy. In 2009, the French Equestrian Federation published the "Charte d'éthique des équipes de France d'équitation", stipulating that "riders must respect and care for their horses". Axel Kahn, former president of Paris-Descartes University, is involved in this debate, notably through the creation of a university diploma incorporating these notions, effective since January 2016. In 2015, veterinarian Vincent Boureau founded the "Equi-Ethic" think tank to promote ethical considerations in equestrian practices.
In Switzerland, the (FSSE) began examining ethical issues in equestrian sports in 2008. A multidisciplinary dialogue involving breeders, equine owners, and leisure riders was initiated in 2009, culminating in a recognition of the need for improved information, communication, and knowledge transfer. Swiss law introduced the concept of "animal dignity" in 2008, which defines the inherent value of animals and mandates respect in human-animal interactions. This legal framework critiques actions that cause pain, suffering, or anxiety to horses, and prohibits practices that degrade the animal or treat it as a mere object. As a result, Switzerland implemented bans on practices such as shaving whiskers, hyperflexion (rollkur), martingales in show jumping competitions, and poling between 2014 and 2015.
The Fédération Équestre du Québec has adopted a "Code of Ethics" that includes recommendations for dealing with horses, who should be treated with "the kindness, respect, and compassion they deserve". However, the Galahad Association believes that Quebec regulations lag far behind those in Switzerland. Similarly, magazine has pointed out that France lags behind Switzerland in terms of equine protection.
In 2010, Australian researchers Bidda Jones and Paul D. McGreevy published an article committed to "ethical horsemanship", pointing out that "laws are unlikely to adequately protect horse welfare if they regard traditional practices, including the use of riding crops to speed up horses, as 'reasonable' and 'acceptable' without considering their effect".