The vegetarian movement has succeeded in penetrating into that ostensibly sacrosanct sphere of personal privacy which indeed encompasses our accustomed dietary practices but in fact only apparently, not really, protects these dietary practices from moral-theoretical interventions: One is fully justified in retorting to the meat-eater who says: “What I eat is nobody’s business but my own!” with the words: “What you consume stays a private matter of your concern alone only for so long as no other being capable of pain is affected by it”.
Similarly, an antinatalist movement should succeed in bringing it to public recognition that the begetting of human beings is no merely private matter which is insusceptible of any ethical evaluation. Because every procreation presupposes new human beings as persons affected by the Conditio in/humana with its endpoint in the final catastrophe of death.
