Ethics

"Love responsibility. Say: "It is my duty, and mine alone, to save the earth. If it is not saved, then I alone am to blame. Love each man according to his contribution in the struggle. Do not seek friends; seek comrades-in-arms."

"I have seen enough to know that blame does not come in neatly packaged parcels."

"The genuine scientist is not moved by praise or blame."

"In love, no one can harm anyone else; we are each of us responsible for our own feelings and cannot blame someone else for what we feel."

"There is a luxury in self-reproach. When we blame ouselves we feel that no one else has the right to blame us."

"You made me cry, when you said goodbye Ain't that a shame My tears fell like rain Ain't that a shame You're the one to blame"

"Ah, how unjust to Nature and himself Is thoughtless, thankless, inconsistent man!"

"Epimetheus, the being in whom thought follows production, represents nature in the sense of materialism, according to which thought comes later than thoughtless bodies and their thoughtless motions."

"I have learned To look on nature, not as in the hour Of thoughtless youth; but hearing oftentimes The still, sad music of humanity, Nor harsh nor grating, though of ample power To chasten and subdue."

"All of my hate cannot be found I will not be drowned by your thoughtless scheming So you can try to tear me down Beat me to the ground I will see you screaming"

"You are so thoughtless of me You say things that make me so blue You show it in so many little things you do Or is that just your way of telling me we're through You're much too much on my mind I guess that you just shouldn't be And maybe if I thought less of you, baby, You wouldn't be so thoughtless of me"

"Truth has no special time of its own. Its hour is now — always, and indeed then most truly when it seems most unsuitable to actual circumstances. Care for distress at home and care for distress elsewhere do but help each other if, working together, they wake men in sufficient numbers from their thoughtlessness, and call into life a new spirit of humanity."

"“Catch-22,” the old woman repeated, rocking her head up and down. “Catch-22. Catch-22 says they have a right to do anything we can’t stop them from doing.” “What the hell are you talking about?” Yossarian shouted at her in bewildered, furious protest. “How did you know it was Catch-22? Who the hell told you it was Catch-22?” “The soldiers with the hard white hats and clubs. The girls were crying. ‘Did we do anything wrong?’ they said. The men said no and pushed them away out the door with the ends of their clubs. ‘Then why are you chasing us out?’ the girls said. ‘Catch-22,’ the men said. ‘What right do you have?’ the girls said. ‘Catch-22,’ the men said. All they kept saying was ‘Catch-22, Catch-22.’ What does it mean, Catch-22? What is Catch-22?” “Didn’t they show it to you?” Yossarian demanded, stamping about in anger and distress. “Didn’t you even make them read it?” "They don’t have to show us Catch-22,” the old woman answered. “The law says they don’t have to.” “What law says they don’t have to?” “Catch-22.”"

"Earnestness is the path of immortality (Nirvana), thoughtlessness the path of death. Those who are in earnest do not die, those who are thoughtless are as if dead already."

"Lamentable mistakes have resulted from the thoughtless enthusiasm with which men have sought inspiration from the worst qualities of remarkable artists because they are unable to reproduce the sublime elements in their work."

"Very little of the great cruelty shown by men can really be attributed to cruel instinct. Most of it comes from thoughtlessness or inherited habit. The roots of cruelty, therefore, are not so much strong as widespread. But the time must come when inhumanity protected by custom and thoughtlessness will succumb before humanity championed by thought. Let us work that this time may come."

"Everything free and decent in life is being locked away in filthy little cellars by beastly people who don’t care."

"There slowly grew up in me an unshakable conviction that we have no right to inflict suffering and death on another living creature unless there is some unavoidable necessity for it, and that we ought all of us to feel what a horrible thing it is to cause suffering and death out of mere thoughtlessness. And this conviction has influenced me only more and more strongly with time. I have grown more and more certain that at the bottom of our heart we all think this, and that we fail to acknowledge it because we are afraid of being laughed at by other people as sentimentalists, though partly also because we allow our best feelings to get blunted. But I vowed that I would never let my feelings get blunted, and that I would never be afraid of the reproach of sentimentalism."

"The tools of conquest do not necessarily come with bombs, and explosions, and fallout. There are weapons that are simply thoughts, attitudes, prejudices, to be found only in the minds of men. For the record, prejudices can kill and suspicion can destroy; and a thoughtless, frightened search for a scapegoat has a fallout all of its own for the children, and the children yet unborn. And the pity of it is, that these things cannot be confined to the Twilight Zone.”"

"Must then a Christ perish in torment in every age to save those that have no imagination?"

"In the case of hermit crabs, we find the relevant behavioral pattern. So, we may infer that, like us, they feel pain. To be sure, they have many fewer neurons. But why should we think that makes a difference to the presence of pain? It didn’t make any difference with respect to the complex pattern of behavior the crabs display in response to noxious stimuli. Why should it make any difference with respect to the cause of that behavior? It might, of course. There is no question of proof here. But that isn’t enough to overturn the inference."

"We should give equal priority to equal interests in general, and to equal suffering in particular. Indeed, it is the rejection of the principle of equal consideration of equal interests that requires justification, since such a rejection faces the burden of identifying a morally relevant criterion that can justify this discrimination."

"... we rarely think from first principles, even first principles we ourselves sincerely endorse, but rather from sentiments instilled in us by our culture. Nowhere is this more obvious than in the case of humanity’s moral attitudes toward non-human animals. Even most utilitarians, who by their own ideals ought to consider the suffering of all beings important, are still in fact exceptionally anthropocentric in their attitudes. The insights of Darwin have not yet trickled fully into our moral consciousness, not even among those whose moral views demand it. Such is the heavy momentum of culture, which is reflected in every facet of modern politics and political thought. The anthropocentrism of most political philosophy is, to put it mildly, a massive failure."

"The chimpanzee and the human share about 99.5 per cent of their evolutionary history, yet most human thinkers regard the chimp as a malformed, irrelevant oddity while seeing themselves as stepping-stones to the Almighty. To an evolutionist this cannot be so. There exists no objective basis on which to elevate one species above another. Chimp and human, lizard and fungus, we have all evolved over some three billion years by a process known as natural selection."

"The capacity for suffering and enjoying things is a prerequisite for having interests at all, a condition that must be satisfied before we can speak of interests in any meaningful way. It would be nonsense to say that it was not in the interests of a stone to be kicked along the road by a child. A stone does not have interests because it cannot suffer. Nothing that we can do to it could possibly make any difference to its welfare. A mouse, on the other hand, does have an interest in not being tormented, because mice will suffer if they are treated in this way. If a being suffers, there can be no moral justification for refusing to take that suffering into consideration. No matter what the nature of the being, the principle of equality requires that the suffering be counted equally with the like suffering – in so far as rough comparisons can be made – of any other being. If a being is not capable of suffering, or of experiencing enjoyment or happiness, there is nothing to be taken into account. This is why the limit of sentience [...] is the only defensible boundary of concern for the interests of others."

"If possessing a higher degree of intelligence does not entitle one human to use another for his or her own ends, how can it entitle humans to exploit non-humans for the same purpose?"

"In contrast with this approach, the view that I want to defend puts human and nonhuman animals, as such, on the same moral footing. That is the sense in which I argued, in Animal Liberation, that "all animals are equal." But to avoid common misunderstandings, I need to be careful to spell out exactly what I mean by this. Obviously nonhuman animals cannot have equal rights to vote and nor should they be held criminally responsible for what they do. That is not the kind of equality I want to extend to nonhuman animals. The fundamental form of equality is equal consideration of interests, and it is this that we should extend beyond the boundaries of our own species. Essentially this means that if an animal feels pain, the pain matters as much as it does when a human feels pain—if the pains hurt just as much. How bad pain and suffering are does not depend on the species of being that experiences it."

"It is clear that we have direct ethical obligations to sentient animals; but it is not at all clear that we have direct ethical obligations to entities such as species, or to biological diversity. The burden of proof should thus be on conservationists to show how killing the first to preserve the second can possibly be acceptable from an ethical point of view."

"Two slightly different, but not often clearly distinguished usages of "speciesism" should be noted. But more strictly, it is when the discrimination or exploitation [is defended by means of an appeal to] species that it is speciesist. This usage should perhaps be called strict speciesism."

"[The] notion of the life of an animal having 'no moral purpose,' belongs to a class of ideas which cannot possibly be accepted by the advanced humanitarian thought of the present day—it is a purely arbitrary assumption, at variance with our best instincts, at variance with our best science, and absolutely fatal (if the subject be clearly thought out) to any full realization of animals' rights. If we are ever going to do justice to the lower races, we must get rid of the antiquated notion of a 'great gulf' fixed between them and mankind, and must recognize the common bond of humanity that unites all living beings in one universal brotherhood."

"So what is the alternative to traditional anthropocentric ethics? Antispeciesism is not the claim that "All Animals Are Equal", or that all species are of equal value, or that a human or a pig is equivalent to a mosquito. Rather the antispeciesist claims that, other things being equal, equally strong interests should count equally."

"Ethics, in our part of the world, may be considered to have advanced, at least in its pretensions, to the anthropocentric stage of evolution. Aggregation has advanced from individual to tribe, and from tribe to race, and from race to sex, and from sex to species, until to-day the ethical conception of many minds includes, with greater or less vividness and sincerity, all sexes, colors, and conditions of men. The fact that an animal is a human, that is, that he belongs to the hominine species of beings, entitles him, regardless of his imperfections, to some sort of consideration."

"Zoocentricism, that stage of solidarity in which the entire sentient universe is contemplated, universal consideration and love, is as yet too difficult for human consciousness. Human philosophy, which has been so slow in discovering the solidarity of the human species, is to-day, except in its Oriental manifestations, as reluctant to recognize other species in its ethical contemplations as were dominant human groups in less advanced stages of aggregation reluctant to recognize the solidarity of the hominine species."

"The animal liberation movement is fighting what is arguably the most entrenched and widespread form of exploitation in human history: speciesism."

"The terms animal protection and species protection are constantly confused and mixed up with one another. Animal protection is the protection of individuals; it is about the individual, suffering creature. Species protection is the conservation of the species; it is about preventing species from becoming extinct or rare. From an ethical standpoint, animal protection is quite different from species protection."

"There is speciesism and that is about as cruel as it gets because it sets the stage and practice for cruelty amongst human beings [...] Discrimination is discrimination—as abuse is abuse [...] regardless of an animals human or nonhuman form, gender, ethnicity, ability, sexual orientation or level of intelligence/knowledge it should be our birthright to LIVE our lives peacefully and harmoniously without inflicting pain on others. People who inflict intentional pain without moral or ethical regard for other human or nonhuman animals are just reminders of how much further we have to go until oppression is completely eradicated."

"What do we consider disvaluable and valuable in our own lives? Some people say negative and positive experiences, others say thwarted and satisfied preferences, others say a list of things such as ignorance and knowledge, meaningless or meaningful relations, pain and pleasure, etc. All these different things require that we're sentient. We don't consider that what is valuable in our lives is just being the members of a certain species or living in some ecosystem as such. Abstract entities such as species and ecosystems cannot feel pain and other affections, and therefore don't have interests, while sentient beings do. This is why we should be concerned with what happens to sentient individuals, rather than abstract groups."

"Killing your family dog by smashing her head against a concrete floor would be unequivocally condemned. In many countries, it would be illegal. Yet pigs and chickens, as sentient and intelligent as our beloved pets, have been disregarded in the shadow of our tastes, traditions and economies. Killing them with brute force, blunt objects, or decapitation is deemed acceptable and legal. This discrimination based on species is called speciesism, the prevailing ideology that perpetuates it, carnism."

"Speciesism is not suffered by species as such, but by their individual members. There is a common confusion regarding this point. In most cases, this is probably due only to linguistic expression. But sometimes it may also be due to the fact that nonhuman animals are usually considered not as individuals but as mere live exemplifications of a species (because of widespread speciesist attitudes). Hence individuals are frequently identified with the species they belong to. But just as the group of all triangles does not have the properties that triangles themselves have, the interests of an individual cannot be said to be the interests of his or her species."

"Antispeciesism is the opposition (or the struggle against) the discrimination of those who don't belong to a certain species. Antispeciesism opposes all discrimination of nonhuman animals, even if it's carried out while respecting their rights. I think we should reject speciesism, and I think speciesism is the key term to understand the current relation between humans and other animals."

"When it comes to respecting someone, it is completely irrelevant whether that being can speak, whether she can think in the same way we do, or whether we have some kind of special relation with her. Because that isn't what determines whether she can be harmed or benefited by our actions. The relevant point is whether she can feel suffering or/and joy. Furthermore, if that was the case, many humans should be discriminated against too. Because there are many humans who can't talk or can't think as other humans do, and many have no one who cares for them. So if the arguments that are used to discriminate against animals were accepted, we should also discriminate against humans. These are some general arguments that are seldom used. I don't understand why not. Because debating these points, debating these issues is what will eventually lead society to a change. Of course there are other arguments involved and there are many other ways to question speciesism. My main point is we should be focused on challenging it."

"Nowadays, there is very little we can do about [wild animal suffering]. But it is critical to start questioning the idea that we should not do anything. This is crucial so that in the future, some day, the problem can be addressed. If a community of human beings is stricken by a flood, a famine, violence, or is stricken by an epidemic, we think that if there is something we can do to help them, we should do it. Why not in the case of nonhuman animals? Normally we think that this is the way life in the wild. However, few of us who state this would be willing to let other humans die of disease, starvation or cannibalism. What is the reason for this different consideration of humans and other animals? Many reasons can be given, but all of them are merely excuses. The real motive of this dissimilar attitude is speciesism. Moreover, none of us would like to be left to die suffering in conditions such as the ones described above. In this way, if we are neither egotistical nor speciesist, and we therefore assume that we are willing to treat other animals as we would like to be treated, then we must conclude two things: not only should we care about the animals that are exploited by human beings, but we also must care about the animals that live in freedom. We must reflect on what we can do for them. This is the consequence of antispeciesism that is the most difficult to accept, and it is, in fact, a reason why many animal rights advocates are not really capable of taking a antispeciesist stance. Only those who are truly capable of leaving their most deeply rooted speciesist prejudices behind can manage to address this question. But if - as I have said above - speciesism is an unjustifiable position, we must have enough courage and responsibility to not look the other way."

"Part of society still confuses two movements that differ markedly: environmentalism and anti-speciesism. These facts highlight the clear differences between these two different movements. The ecologist defends the maintenance of natural spaces and species and consider animals as part of the environment that surrounds us humans. Antispeciesism, however, does not see animals as simply a part of our environment. On the contrary, it sees them as part of our own group: that of individuals, beings that can suffer and enjoy and therefore, defend the animals as such. Environmentalism defends killing animals when it benefits the conservation of an ecosystem or a species, a position that does not hold in the case of human beings. Why? Because it does not consider that animals of species other than ours have interests that we have to respect. Antispeciesism considers that such a position is a discrimination, a discrimination of those who do not belong to our species. Therefore, it advocates to respect non-human animals, as we advocate respect for human beings."

"Evolution too, like embryonic development, is gradual. Every one of our ancestors, back to the common root we share with chimpanzees and beyond, belonged to the same species as its own parents and its own children. And likewise for the ancestors of a chimpanzee, back to the same shared progenitor. We are linked to modern chimpanzees by a V-shaped chain of individuals who once lived and breathed and reproduced, each link in the chain being a member of the same species as its neighbours in the chain, no matter that taxonomists insist on dividing them at convenient points and thrusting discontinuous labels upon them. If all the intermediates, down both forks of the V from the shared ancestor, had happened to survive, moralists would have to abandon their essentialist, "speciesist" habit of placing Homo sapiens on a sacred plinth, infinitely separate from all other species. Abortion would no more be "murder" than killing a chimpanzee—or, by extension, any animal. Indeed an early-stage human embryo, with no nervous system and presumably lacking pain and fear, might defensibly be afforded less moral protection than an adult pig, which is clearly well equipped to suffer. Our essentialist urge toward rigid definitions of "human" (in debates over abortion and animal rights) and "alive" (in debates over euthanasia and end-of-life decisions) makes no sense in the light of evolution and other gradualistic phenomena."

"It is the human earthling who tends to dominate the earth, oftentimes treating other fellow earthlings and living beings as mere objects. This is what is meant by 'speciesism'. By analogy with racism and sexism, speciesism is a prejudice or attitude or bias in favor of the interests of the members of one's own species and against those of members of other species."

"The abolition of speciesism cannot advance without eradicating market systems and their imperatives for growth, commodification, exploitation, and consumption. Corporate destruction of nature and nonhuman animals is financed and controlled by hierarchal social relations, whereby capitalists and power elites commandeer the political, legal, security and military system in the service of exploiting every available "resource," be it a worker in a factory, an animal in a cage, or a grassland rich in oil."

"[E]ven if we were to accept that ecosystems do have intrinsic moral worth, that still does not show that we have a duty to protect them as they function presently. Their value might be intrinsic, but that is not the same as absolute. As such, their value has to be balanced against other moral values, including the value of being free from suffering. Crucially, it is extremely difficult to believe that the value of 'continued biological flourishing' trumps the value of 'freedom from suffering'. After all, when we are confronted by threats to humans from malaria, smallpox, the HIV virus, and so on, the value of freedom from suffering has priority over biological functioning every time. A truly impartial sentientist politics demands that the freedom of suffering of all sentient creatures should enjoy that same priority."

"The day may come when the rest of the animal creation may acquire those rights which never could have been witholden from them but by the hand of tyranny. [...] A full-grown horse or dog, is beyond comparison a more rational, as well as a more conversable animal, than an infant of a day or a week or even a month, old. But suppose the case were otherwise, what would it avail? The question is not, Can they reason?, nor Can they talk? but, Can they suffer?"

"The director of a zoo is entitled to "put down" a chimpanzee that is surplus to requirements, while any suggestion that he might "put down" a redundant keeper or ticket-seller would be greeted with howls of incredulous outrage. The chimpanzee is the property of the zoo. Humans are nowadays not supposed to be anybody's property, yet the rationale for discriminating against chimpanzees is seldom spelled out, and I doubt if there is a defensible rationale at all. Such is the breathtaking speciesism of our Christian-inspired attitudes, the abortion of a single human zygote (most of them are destined to be spontaneously aborted anyway) can arouse more moral solicitude and righteous indignation than the vivisection of any number of intelligent adult chimpanzees! [...] The only reason we can be comfortable with such a double standard is that the intermediates between humans and chimps are all dead."

"The feeling that members of one's own species deserve special moral consideration as compared with members of other species is old and deep. Killing people outside war is the most seriously-regarded crime ordinarily committed. The only thing more strongly forbidden by our culture is eating people (even if they are already dead). We enjoy eating members of other species, however. Many of us shrink from judicial execution of even the most horrible human criminals, while we cheerfully countenance the shooting without trial of fairly mild animal pests. Indeed we kill members of other harmless species as a means of recreation and amusement. A human foetus, with no more human feeling than an amoeba, enjoys a reverence and legal protection far in excess of those granted to an adult chimpanzee. Yet the chimp feels and thinks and—according to recent experimental evidence—may even be capable of learning a form of human language. The foetus belongs to our own species, and is instantly accorded special privileges and rights because of it. Whether the ethic of 'speciesism', to use Richard Ryder's term, can be put on a logical footing any more sound than that of 'racism', I do not know. What I do know is that it has no proper basis in evolutionary biology."