Produced by culturing animal tissue in a laboratory cell culture, in vitro meat is drawing an increasing amount of media coverage. While it is still some way from commercial productivity, significant strides are being made towards an innovation that promises to radically alter meat’s relationship to animal liberation and environmental movements. In vitro meat’s promise is meat without suffering, with a greatly diminished ecological footprint and significant potential for addressing global food shortages. A common theme of the emerging commentary on this possible new food source is its connection to vegetarianism. This essay explores the ramifications of ‘vegetarian meat’ by analysing its involvement with existing discourses of carnivoracity, particularly in relation to ideas of power (over animals and between humans) and authenticity (a ‘natural’ way of living in the world). The argument proceeds in three stages. The introduction sets out the key contexts for my analysis of in vitro meat, charting some initial journalistic and scholarly responses to the ethical issues it raises and dwelling, in particular, on Erica Fudge’s discussion of the relation of meat (including cultured meat) to the “conception of the subject”. Following this, I offer a critical summary of the arguments for and against in vitro meat. While for many commentators such an explicitly denatured product evokes an instinctive horror, cultured meat has also received much favourable notice for its potentially beneficial ethical impacts. I argue, however, that such optimism overlooks the wider situation of in vitro meat as an aspect of a still prevalent instrumentalist approach to other species. Rather than spelling an end to current animal husbandry practices, in vitro meat may instead ultimately add value to them by facilitating nostalgia for conventional meat as an integral component of a ‘natural’ diet. At the same time, the technical sophistication in vitro meat requires may also stand to militate against autonomy and self-sufficiency in food production within communities, increasing the already considerable influence of global food corporations. The essay’s final section returns to the theme of the ‘vegetarian subject’ and to a widespread discourse of the vegetarian as outsider or deviant. Drawing on Derrida’s formulation of carnophallogocentrism, I investigate the extended meanings and politics of vegetarianism as part of a discourse of alternity that might form a promising starting point from which to challenge what David Wood describes as “schemata of domination”. I conclude by calling for the rejection of in vitro meat as a renewal of dominatory power relations that stands only to inscribe vegetarianism in the worldview it contests.