Animal rights

"Making lasting gifts for animals in our estate plans is perhaps the single most important thing we can do to ensure animals have the strongest possible voice for their protection."

"PETA has a proven track record of success. Each victory PETA wins for the animals is a stepping stone upon which we build a more compassionate world for all beings - and we will never give up our fight until all animals are treated with respect and kindness."

"Humans inflict untold suffering and death on many billions of animals every year, and the overwhelming majority of humans are heavily complicit."

"Certainly in the case of the treatment of animals, the scales are heavily weighted against us. Although it is true that some humans do some good for animals, much of this is merely rescuing animals from the maltreatment of other humans. At the level of the human species such benefits cannot be used to offset the harms. If there were no humans to inflict the harms, these benefits would not be necessary. Of course, humans do bestow some other benefits, such as veterinary care for their companion animals. However, the number of animals affected and the amount of good done is massively outweighed by the harm the human species does to non-human animals."

"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?"

"To my apprehension, every act by which, without prospect of preponderant good, pain is knowingly and willingly produced in any being whatsoever, is an act of cruelty; and, like other bad habits, the more the correspondent habit is indulged in, the stronger it grows, and the more frequently productive of its bad fruit. I am unable to comprehend how it should be, that to him to whom it is a matter of amusement to see a dog or a horse suffer, it should not be matter of like amusement to see a man suffer; seeing, as I do, how much more morality as well as intelligence, an adult quadruped of those and many other species has in him, than any biped has for some months after he has been brought into existence."

"If physical force is needed to save an animal from attack, then that force is a legitimate form of what I call "extensional self defense." This principle mirrors US penal code statutes known as the "necessity defense," which can be invoked when a defendant believed that an illegal act was necessary to avoid great and imminent harm. One only needs to expand this concept slightly to cover actions that are increasingly desperate and necessary to protect animals from the total war against them."

"The entire human species gains at the expense of millions of nonhuman animal species and countless billion of animals that humans enslave, exploit, and kill. In the greatest zero-sum game of all, human advances exist in inverse relation to the massive loss of freedom and life suffered by animals. Thus, the more humans gain, the more animals lose; the greater the human comfort, the more suffering and death for animals; and growth in human population numbers bring extinction to other animals and reduces biodiversity. While helping humanity in highly uneven ways (as determined by class, state power, imperialism, systems of hierarchy, and so on), modern techno-science intensified the misery and slaughter of animals, and exacerbated the destruction of the earth. This is evident in the growing horrors of vivisection, factory farming, slaughterhouses, fur farming, and sundry systems of exploitation, which polluted and poisoned all aspects of their immediate physical surroundings, and provoked catastrophic climate change on a global scale."

"The US and other governments are business partners and active participants in the exploitation of animals. The US government sponsors or hires many thousands of scientists and staff to experiment on animals every year. The industry is large and has many vested supporters like the cage, equipment, food and instrument manufacturers, the animal breeders, and the journals that publish articles by vivisectors. It is unlikely that any of these business partners are interested in disturbing the status quo. There is too much money at stake."

"Many humans look at nature from an aesthetic perspective and think in terms of biodiversity and the health of ecosystems, but forget that the animals that inhabit these ecosystems are individuals and have their own needs. Disease, starvation, predation, ostracism, and sexual frustration are endemic in so-called healthy ecosystems. The great taboo in the animal rights movement is that most suffering is due to natural causes. Any proposal for remedying this situation is bound to sound utopian, but my dream is that one day the sun will rise on Earth and all sentient creatures will greet the new day with joy."

"I don't hold animals superior or even equal to humans. The whole case for behaving decently to animals rests on the fact that we are the superior species. We are the species uniquely capable of imagination, rationality and moral choice—and that is precisely why we are under the obligation to recognise and respect the rights of animals."

"I believe that animals have rights which, although different from our own, are just as inalienable. I believe animals have the right not to have pain, fear or physical deprivation inflicted upon them by us. [...] They have the right not to be brutalized in any way as food resources, for entertainment or any other purpose."

"There is a healthy and an unhealthy love of animals: and the nearest definition of the difference is that the unhealthy love of animals is serious. I am quite prepared to love a rhinoceros, with reasonable precautions: he is, doubtless, a delightful father to the young rhinoceroses. But I will not promise not to laugh at a rhinoceros. . . . I will not worship an animal. That is, I will not take an animal quite seriously: and I know why. Wherever there is Animal Worship there is Human Sacrifice. That is, both symbolically and literally, a real truth of historical experience."

"Every system of law is a system of education, and, in extending legal sanction to the scientific torture of animals, the State educates the nation in a false view of the relations of man to the lower creatures, encourages selfishness and cruelty and the disregard of the rights of the weak by the strong."

"Many believers in animal rights and the relevance of animal welfare do not critically examine their basic assumptions [...] [T]ypically these individuals hold two conflicting views. The first view is that animal welfare counts, and that people should treat animals as decently as possible. The second view is a presumption of human non-interference with nature, as much as possible [...] [T]he two views are less compatible than is commonly supposed. If we care about the welfare and rights of individual animals, we may be led to interfere with nature whenever the costs of doing so are sufficiently low."

"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."

"Our ethics and our politics assume, largely without question or serious discussion, that the division between human and 'animal' is absolute. 'Pro-life', to take just one example, is a potent political badge, associated with a gamut of ethical issues such as opposition to abortion and euthanasia. What it really means is pro-human-life. Abortion clinic bombers are not known for their veganism, nor do Roman Catholics show any particular reluctance to have their suffering pets 'put to sleep'. In the minds of many confused people, a single-celled human zygote, which has no nerves and cannot suffer, is infinitely sacred, simply because it is 'human'. No other cells enjoy this exalted status."

"You have just dined, and, however scrupulously the slaughter-house is concealed in the graceful distance of miles, there is complicity, — expensive races, — race living at the expense of race."

"The least I can do is speak out for the hundreds of chimpanzees who, right now, sit hunched, miserable and without hope, staring out with dead eyes from their metal prisons. They cannot speak for themselves."

"In what terms should we think of these beings, nonhuman yet possessing so very many human-like characteristics? How should we treat them? Surely we should treat them with the same consideration and kindness as we show to other humans; and as we recognize human rights, so too should we recognize the rights of the great apes? Yes."

"Researchers find it very necessary to keep blinkers on. They don't want to admit that the animals they are working with have feelings. They don't want to admit that they might have minds and personalities because that would make it quite difficult for them to do what they do; so we find that within the lab communities there is a very strong resistance among the researchers to admitting that animals have minds, personalities and feelings."

"The more we learn of the true nature of non-human animals, especially those with complex brains and corresponding complex social behavior, the more ethical concerns are raised regarding their use in the service of man—whether this be in entertainment, as "pets," for food, in research laboratories, or any of the other uses to which we subject them."

"In general, the core moral and philosophical question at the heart of animal rights activism is now being seriously debated: Namely, what gives humans the right or justification to abuse, exploit, and torture non-human species? If there comes a day when some other species (broadly defined) — such as machines — surpass humans in intellect and cognitive complexity, will they have a valid moral claim to treat humans as commodities whose suffering and death can be assigned no value? The irreconcilable contradiction of lavishing love and protection on dogs and cats, while torturing and slaughtering farm animals capable of a deep emotional life and great suffering, is becoming increasingly apparent."

"Animals are the main victims of history, and the treatment of domesticated animals in industrial farms is perhaps the worst crime in history. The march of human progress is strewn with dead animals. (...) the fate of farm animals is not an ethical side issue. It concerns the majority of Earth’s large creatures: tens of billions of sentient beings, each with a complex world of sensations and emotions, but which live and die on an industrial production line."

"Opening the eyes, the minds, and the hearts of the American people to the evil of eating animals. I care about this issue because it goes to the core of all I believe in: justice, public health, world hunger, and environmental quality. Other people should care about this because it defines who they are. Animal rights is not so much about "them" as it is about us."

"So, we’re outside of a dumpster at Circle Four, and they literally just took a mother pig who is sick and not able to stand any longer, threw her in here headfirst with a pile of probably a hundred dead babies. And when we just got here, we could still hear the blood dripping from her body. And, you know, she probably died from blunt force trauma to the head. She’s covered with all sorts of disgusting feces, blood, rotten corpses. And again, this is what happens at every single pig farm in the world, because they treat these animals as if they’re just things. But they’re not things, they’re living creatures. And they deserve better than this."

"If they [animals] were capable of formulating a religion, they might differ considerably as to the shape of the beneficent Creator, but they would nearly all agree that the Devil must be very like a big white man. For we have always treated our poor relations in fur and feathers as if they had no rights at all. We have not only enslaved them, and killed and eaten them, but we have made it one of our chief pleasures to take away their lives, and not infrequently we have tortured them. Our ancestors sinned in ignorance; they were taught (as I deeply regret to say one great Christian Church still teaches) that the world, with all that it contains, was made for man, and that the lower orders of creation have no claims whatever upon us. But we have no longer the excuse of saying that we do not know; we do know that organic life on this planet is all woven of one stuff, and that if we are children of our Heavenly Father, it must be true, as Christ told us, that no sparrow falls to the ground without His care. The new knowledge has revolutionised our ideas of our relations to the other living creatures who share the world with us, and it is our duty to consider seriously what this knowledge should mean for us in matters of conduct."

"After looking at this building there appeared a white dome on the top of a hill, to which men were coming from all quarters. When I asked about this they said that a Jogi lived there, and when the simpletons come to see him he places in their hands a handful of flour, which they put into their mouths and imitate the cry of an animal which these fools have at some time injured, in order that by this act their sins may be blotted out. I ordered them to break down that place and turn the Jogi out of it, as well as to destroy the form of an idol there was in the dome."

"Though a small proportion manage to lead successful lives, [Animal Rights] theorists cannot restrict their concern to successful r-strategists. Any sentient being is morally significant from an [Animal Rights] perspective, and thus all sentient individuals born into r-strategist species must be taken into account when determining whether r-strategists are flourishing. And the facts about r-strategists’ life histories suggest that they aren’t [...] most r-strategists die very painful deaths, e.g., starvation, exposure, and being eaten by predators [...] most of them die minutes, days, or weeks after birth, and thus do not have the opportunity to experience the enjoyment associated with reaching a stage in life where one has learned to competently manage and be comfortable in one’s environment [...] these facts suggest that, at best, most r-strategists fail to live flourishing lives. At worst, they suggest that most r-strategists experience more suffering than enjoyment in their lives: that they do not even have lives worth living. Furthermore, since one of the defining characteristics of r-strategist species is that they produce far greater numbers of offspring than K-strategist species, it seems that we’re left with an even more depressing conclusion: at best, most wild animals born into the world fail to flourish, and at worst, most do not have lives worth living."

"I cannot help anticipating the time, when men shall acknowledge the ; instead of bestowing their upon the creatures, whom, with themselves, God made, and made to be happy!—If any part of their condition is to be compassionated,—it is that they are liable to the tyranny of man."

"The free movement of the moral impulse to establish justice for animals generally and the claim of their rights from mankind are hidden in a natural psychic sensibility in the deeper layers of the . In the ancient value system of humanity […] the moral sense had risen to a point of demanding justice for animals. […] Just as the democratic aspiration will reach outward through the general intellectual and moral perfection […] so will the hidden yearning to act justly towards animals emerge at the proper time."

"At one level, this movement on behalf of oppressed farm animals is emotional […] Yet the movement is also the product of a deep intellectual ferment pioneered by the Princeton scholar Peter Singer. […] This idea popularized by Professor Singer — that we have ethical obligations that transcend our species — is one whose time appears to have come. […] What we're seeing now is an interesting moral moment: a grass-roots effort by members of one species to promote the welfare of others. […] animal rights are now firmly on the mainstream ethical agenda."

"The custom of tormenting and killing of beasts will, by degrees, harden their minds even towards men."

"All breathing, existing, living, sentient creatures should not be slain, nor treated with violence, nor abused, nor tormented, nor driven away."

"The "animal rights movement" […] is at once colossally powerful but ultimately hobbled by a weak spot both miniscule and fatal. […] That colossal power emanates from hundreds of thousands of everyday activists who justifiably believe that conscientious consumers can, through a wide variety of measures, take gradual steps toward removing animal products from their diet. These true believers do the grunt work of activism: they hand out pamphlets, write books, blog, make documentaries, start campus veg societies, publish vegan recipes, open vegan food carts, work for animal sanctuaries, run veganic farms, and do basically anything they can to encourage consumers to contemplate the face on their plate. I consider myself a member of this noble tribe. The heel of the movement, by contrast, consists of a handful of radicals, mostly academics, who do little more than set an unrealistic benchmark of success […] First, it seeks to eliminate all animal exploitation, in every realm of life, immediately, and without compromise or strategic capitulation; and second, it aims to eliminate all forms of oppression […] The heel does not want the good, or even the better. It wants perfection."

"Concerning speciesism, I started to believe that “liberation of animals” and “abolishment of speciesism” are issues beyond the horizon of class conflict among humans that must be tackled."

"There is, in fact, but one great crime in the universe, and most of the instances of terrestrial wrong-doing are instances of this crime. It is the crime of exploitation—the considering by some beings of themselves as ends, and of others as their means—the refusal to recognize the equal, or the approximately equal, rights of all to life and its legitimate rewards—the crime of acting toward others as one would that others would not act toward him. For millions of years, almost ever since life began, this crime has been committed, in every nook and quarter of the inhabited globe."

"All beings are ends; no creatures are means. All beings have not equal rights, neither have all men; but all have rights. The Life Process is the End — not man, nor any other animal temporarily privileged to weave a world's philosophy. Non-human beings were not made for human beings any more than human beings were made for non-human beings. Just as the sidereal spheres were once supposed by the childish mind of man to be unsubstantial satellites of the earth, but are known by man's riper understanding to be worlds with missions and materialities of their own, and of such magnitude and number as to render terrestrial insignificance frightful, so the billions that dwell in the seas, fields, and atmospheres of the earth were in like manner imagined by the illiterate children of the race to be the mere trinkets of men, but are now known by all who can interpret the new revelation to be beings with substantially the same origin, the same natures, structures, and occupations, and the same general rights to life and happiness, as we ourselves."

"Even without the horrendous health, environmental, and human rights consequences of the animal industrial complex, the horrific treatment of other animals that it produces is in itself a powerful and compelling reason to resist and reject the system. Sentient beings who have preferences and desires, who are capable of profound social relationships and who have inherent value apart from their ill use by the Complex, are treated essentially as inanimate objects, as "biomachines." Most of these individuals, experiencing torturous confinement in CAFOS, have no opportunity for normal activity or stimuli, and many are kept in darkness for long periods. Their bodies often are crudely and painfully mutilated to facilitate growth or to mitigate the pathological behavior produced by overcrowding. Some animals are so intensively bred and genetically manipulated that they have difficulty standing. Animals are roughly handled and cruelly prodded when transported to slaughterhouses; once there, they are beaten and forced with electric prods onto the slaughterhouse floor, where many are still conscious when the “disassembly” begins. In just the United States, more than ten billion individuals suffer inexpressible horror every year in the name of "food" production."

"The oppression of other animals as food is unquestionably the deadliest practice; globally, more than 65 billion land-based beings are killed to be consumed as food every year, while the water-based other animals killed for food number in the hundreds of billions. The physical and emotional suffering from such horrific treatment experienced by each individual being, multiplied by the billions of individual animals who undergo it, results in a degree of severe distress and pain — every second — that defies comprehension."

"Of course, in the wake of the growth of the animal-rights movement, there has recently arisen a hitherto unfelt need to demonise and demean our non-human victims - and those who try to help them - now that our previously well-nigh unquestioned right to kill and exploit them is being challenged. Bloodsports enthusiasts, for instance, currently spend a lot of time cataloguing the alleged depredations of our victims on the environment. Recreational animal-killers go to extraordinarily lengths to avoid admitting that they themselves enjoy hunting and killing other creatures for fun. But then until a few years ago such rationalisations seemed scarcely called for. Selfish DNA had honed our intuitions so that the most agonising bloodshed seemed simply "natural"."

"What right do we have to claim, as some might, that human beings are the only inhabitants of our planet blessed with an actual ability to be "aware"? [...] The impression of a "conscious presence" is indeed very strong with me when I look at a dog or a cat or, especially, when an ape or monkey at the zoo looks at me. I do not ask that they are "self-aware" in any strong sense (though I would guess that an element of self-awareness can be present). All I ask is that they sometimes simply feel!"

"A righteous man regardeth the life of his beast: but the tender mercies of the wicked are cruel."

"The dissolution of commercial animal farming as we know it obviously requires more than our individual commitment to vegetarianism. To refuse on principle to buy products of the meat industry is to do what is right, but it is not to do enough. To recognise the rights of animals is to recognise the related duty to defend them against those who violate their rights, and to discharge this duty requires more than our individual abstention. It requires acting to bring about those changes that are necessary if the rights of these animals are not to be violated. Fundamentally, then, it requires a revolution in our culture's thought about, and its accepted treatment of, farm animals [...] But prejudices die hard, all the more so when they are insulated by widespread secular customs and religious beliefs, sustained by large and powerful economic interests, and protected by the common law. To overcome the collective entropy of those forces against change will not be easy. The animal rights movement is not for the faint heart."

"Unless the massive amount of violence done to animals is acknowledged by those who do it, and until meaningful steps are taken to end it, as certain as night follows day, some ARAs [animal rights advocates], somewhere, somehow, will use violence against animal abusers themselves to defend the rights of animals."

"While we often think of ecological damage as a modern problem our impacts date back millennia to the times in which humans lived as hunter-gatherers. Our history with wild animals has been a zero-sum game: either we hunted them to extinction, or we destroyed their habitats with agricultural land."

"What is the foundation of human rights, that is not foundation, for animal rights also? A man has rights—and they are important to him because their observance is necessary to his happiness, and their violation hurts him. He has a right to personal liberty. It is pleasant to him—permanently pleasant and good. It is therefore his right. And every creature—or I will call it, rather, every existence, (for whether created or not, they certainly exist, they are) every existence, that is capable of enjoying or suffering, has its rights, and just mankind will regard them. And regard them as rights."

"What do animal rights advocates want? For most avowed rightists, that's easy: The complete liberation of animals from human exploitation as quickly as possible. Yet while we work diligently to achieve such a status for animals over the long term, we also have a duty to respect the "rights" of those individuals who are currently suffering to a life less miserable. To dismiss opportunities to ameliorate their pain and distress is to treat those animals as mere abstractions rather than as sentient beings inherently worthy of consideration now—a position, ironically, often held by the very exploitive institutions we seek to overturn."

"In consequence of the sensibility with which they are endowed, they ought to partake of natural right; so that mankind is subjected to a kind of obligation even toward the brutes. It appears, in fact, that if I am bound to do no injury to my fellow-creatures, this is less because they are rational than because they are sentient beings: and this quality, being common both to men and beasts, ought to entitle the latter at least to the privilege of not being wantonly ill-treated by the former."

"Have the lower animals "rights?" Undoubtedly—if men have."