 Arguments like this, arguments against consumption that start from premises about intrinsic features of the consumed or about the consumed’s effects on consumers, largely do not appear in the contemporary philosophical literature. What we have now are arguments according to which certain products are wrongfully produced and consumption of such products bears a certain relation to that wrongdoing and, ipso facto, is wrong. Moral vegetarians then argue that meat is such a product: It is typically wrongfully produced and consuming it typically bears a certain relation to that wrongdoing. This then leaves the moral vegetarian open to two sorts of objections: objections to the claims about production—is meat produced that way? Is such production wrongful?—and objections to the claims connecting consumption to production—is consuming meat related to wrongful production in the relevant way? Is being so related wrong? Explaining moral vegetarian answers to these questions was the work of  §2  and  §4.