When one draws their attention to the gruesome conditions under which meat is produced, creophages/creophagists always have ready to hand the argument of the essential advantage of existence over non-existence: it is not to be denied, they say, that the raising, feeding-up and slaughtering of animals involves significant suffering for these latter; but it must also be considered that, in so far as they function as “meat stock”, there is at least accorded to these animals a certain span of life, instead of no life at all; without the human demand for meat, in other words, these animals would never have been bred, i.e. would never have existed at all – something which, it is contended, would not have been an acceptable alternative. Better a bad life that ends horribly than no life at all – so runs this strange “carnedicy”.
In order to provide their anthropodicy, pronatalists too assert a supposed essential advantage of existence; but they overlook thereby the fact that it is impossible to actually specify and name someone for whom it might be “advantageous” to begin to exist.
 Human beings who, despite the existence of alternatives, consciously decide to remain consumers of animals bred, fattened up, tortured and slaughtered to just this end.
 See Akerma: Carnedizee – Philosophie als fleischlastiges Denken statt brotlose Kunst, in: Tabula rasa. Zeitung für Gesellschaft und Kultur, Februar 2011