 The main objection to the first premise is that animals lack the mental lives to make killing them wrong. In the moral vegetarian literature, some argue that the wrongness of killing animals depends on what sort of mental life they have and that while animals have a mental life that suffices for hurting them being wrong, they lack a mental life that suffices for killing them being wrong (Belshaw 2015 endorses this; McMahan 2008 and Harman 2011 accept the first and reject the second; Velleman 1991 endorses that animal mental lives are such that killing them does not harm them). Animals could lack a mental life that makes killing them wrong because it is a necessary condition for killing a creature being wrong that that creature have long-term goals and animals don’t or that it is a necessary condition that that creature have the capacity to form such goals and animals don’t or that it is a necessary condition that the creature’s life have a narrative structure and animals’ lives don’t  or…[5]