Ethics

"Ethics is the triumph of freedom over ."

"Poetry is an ethic. By ethic I mean a secret code of behavior, a discipline constructed and conducted according to the capabilities of a man who rejects the falsifications of the categorical imperative."

"We need to be thinking more deeply around ethics ... particularly with AI with children."

"There is one view that we can allow these AI [tools] to deal with data and analytics and we let people deal with the caring, and the empathy, and the emotional aspects of care, which I think is absolutely critical... What if technology is capable of high touch engagement? What if AI was also social and emotionally intelligent? For me when I talk about emotional engagement, it’s not just about great user experience with technology... It is about deeper human engagement to enable transformative change in people’s lives... We have the world of design and we have the world of AI and right now those two aren’t built top of each other... But these have to come together. So we, through a lot of psychology, understand how people are thinking about experiencing new technology."

"The ethical decision is always the fearsome decision. When something matters enough that we are afraid of the consequences — afraid that even the honorable choice could result in harm or loss or sorrow — that’s when ethics are involved."

"An ethic gone wrong is an essential preliminary to the sweat shop or the concentration camp and the death march."

"We hope for lives whose story leaves us looking admirable; we like our weaknesses to be hidden and deniable... We want to enjoy our lives, and we want to enjoy them with a good conscience … Ethics is disturbing. We are often vaguely uncomfortable when we think of such things as exploitation of the world's resources, or the way our comforts are provided by the miserable labour conditions of the third world … Racists and sexists, like antebellum slave owners in America, always have to tell themselves a story that justifies their system."

"We have all learned to become sensitive to the physical environment … Perhaps fewer of us are sensitive to what we might call the moral or ethical environment. This is the surrounding climate of ideas about how to live. It determines what we find acceptable or unacceptable, admirable or contemptible. It determines our conception of when things are going well and when they are going badly."

"The quest for other, and better, forms of life, society, technology, ethics, and law may not reveal that they are actually elsewhere; but it may in the long run help us to make some of them actual on earth."

"The most optimistic ethics have all begun by emphasizing the element of failure involved in the condition of man; without failure, no ethics; for a being who, from the very start, would be an exact co-incidence with himself, in a perfect plenitude, the notion of having-to-be would have no meaning. One does not offer an ethics to a God. It is impossible to propose any to man if one defines him as nature, as something given. The so-called psychological or empirical ethics manage to establish themselves only by introducing surreptitiously some flaw within the manthing which they have first defined."

"She takes a deep breath. “Whoo. Okay. Tell me how you justify buying a new pair of shoes.” “What?” “When there are starving people in Africa, what kind of person spends two hundred bucks on shoes? See, once you buy into that paradigm, it’s a bottomless pit. You can never feel good about yourself while there’s anybody in the world poor or hungry, which there always is, Jones, and has been since the dawn of time, so you feel guilty and hypocritical all the time. I'm consistent. I admit I don’t care. You want me to reassure you that Alpha is ethical, but I'm not going to do it, because ethics is bullshit. It’s the spin we put on our lives to justify what we do. I say, be big enough to live without rationalizations.”"

"“When someone asks for the ethics tape, we know they’ve already decided to invest. They just want some reassurance so they can feel good about it, too. That's the thing you learn about values, Jones: they're what people make up to justify what they did. Did you take business ethics in college?” “Yes.” “They teach you people’s behavior is guided by their values, right? That’s a load of crap. When you watch people like we do, you find out it’s the other way around. Look, I believe in what Alpha does, I really do. But do I worry about whether every little thing we do is ethical? No, because you can rationalize anything as ethical. You talk to a criminal—a tax dodger, a serial killer, a child abuser—and every one of them will justify their actions. They’ll explain to you, totally seriously, why they had to do what they did. Why they’re still good people. That’s the thing: when people talk about the importance of ethics, they never include themselves. The day anyone, anywhere, admits that they personally are unethical, I’ll start taking that whole issue seriously.”"

"The price of freedom is to decide moral and political issues."

"Aristotle filled out further details on the foundation laid by Plato, founded the disciplines of logic and metaphysics, elaborated individual and social ethics, and discussed fundamental issues of . The later systems centered around the attempt to find satisfaction in human living by self-control, refined enjoyment, or suspension of judgment of ultimate problems."

"There is no ethical idea which it [dharma] has not stressed, put in its most ideal and imperative form, enforced by teaching, injunction, parable, artistic creation, formative examples. Truth, honour, loyalty, fidelity, courage, chastity, love, long-suffering, self-sacrifice, harmlessness, forgiveness, compassion, benevolence, beneficence are its common themes, are, in its view, the very stuff of a right human life, the essence of man's dharma. Buddhism, with its high and noble ethics, Jainism, with its austere ideal of self-conquest, Hinduism, with its magnificent examples of all sides of the Dharma, are not inferior in ethical teaching and practice to any religion or system, but rather take the highest rank and have had the strongest effective force."

"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."

"The animals of the world exist for their own reasons. They were not made for humans any more than black people were made for whites or women for men."

"Hold then the same view of the dog which has lost his master, which has sought him in all the thoroughfares with cries of sorrow, which comes into the house troubled and restless, goes downstairs, goes upstairs; goes from room to room, finds at last in his study the master he loves, and betokens his gladness by soft whimpers, frisks, and caresses.There are barbarians who seize this dog, who so greatly surpasses man in fidelity and friendship, and nail him down to a table and dissect him alive, to show you the Mesaraic veins! You discover in him all the same organs of feeling as in yourself. Answer me, Mechanist, has Nature arranged all the springs of feeling in this animal to the end that he might not feel? Has he nerves that he may be incapable of suffering? Do not suppose that impertinent contradiction in Nature."

"How important it is, then, that the child be taught to govern its passions! How important that it be taught to be kind, gentle, loving, and humane; and in all the range of human thought there is not a better, wiser, or more expedient way of accomplishing this end than by teaching kindness towards God's lower creatures. If children are thus taught they will have instilled into their hearts those principles of action which will make them kind and merciful not only to the lower animals, but also toward their fellow-men as they attain to manhood. Let them be taught that the lower animals are God's creatures, as they themselves are, put here by a common Heavenly Father, each for its own special purpose, and that they have the same right to life and protection. Let them be taught that principle recognised by all noble-hearted men, that it is only a depraved, debased, and cowardly nature that will injure an inferior, defenceless creature, simply because it is in its power to do so, and that there is no better, no grander test of true bravery and nobility of character than one's treatment of the lower animals."

"The importance of animal suffering seems to be one significant lacuna in the ethical views of most elite thinkers. It's helpful to expand people's hearts and minds on this issue, although we need to make sure to do so in a way that actually helps suffering animals in nature rather than reinforcing some of the other ideas of the animal-rights movement, like that we should "leave animals alone in all cases.""

"A man can live and be healthy without killing animals for food; therefore, if he eats meat, he participates in taking animal life merely for the sake of his appetite. And to act so is immoral."

"No one has the right routinely to override anyone else's rights, including those of animals. One must act in everyone's best interests as much as possible. [...] [Since] the law most unequivocally accords rights to persons, and typically denies rights to nonpersons, then practically, there is an imperative to deem sentient animals to be persons."

"My own life has convinced me that the limitations most of us encounter in our relations with other animals reflect not their shortcomings, as we so often assume, but our own narrow views about who they are and the kinds of relationships we can have with them. And so I conclude by urging anyone with an interest in animal rights to open your heart to the animals around you and find out for yourself what it's like to befriend a nonhuman person."

"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."

"The animals themselves are incapable of demanding their own liberation, or of protesting against their condition with votes, demonstrations, or bombs. Human beings have the power to continue to oppress other species forever, or until we make this planet unsuitable for living beings. Will our tyranny continue, proving that we really are the selfish tyrants that the most cynical of poets and philosophers have always said we are? Or will we rise to the challenge and prove our capacity for genuine altruism by ending our ruthless exploitation of the species in our power, not because we are forced to do so by rebels or terrorists, but because we recognize that our position is morally indefensible? The way in which we answer this question depends on the way in which each one of us, individually, answers it."

"As often as Herman had witnessed the slaughter of animals and fish, he always had the same thought: in their behaviour toward creatures, all men were Nazis. The smugness with which man could do with other species as he pleased exemplified the most extreme racist theories, the principle that might is right."

"The butchering of harmless animals cannot fail to produce much of that spirit of insane and hideous exultation in which news of a victory is related altho' purchased by the massacre of a hundred thousand men. If the use of animal food be, in consequence, subversive to the peace of human society, how unwarrantable is the injustice and barbarity which is exercised toward these miserable victims. They are called into existence by human artifice that they may drag out a short and miserable existence of slavery and disease, that their bodies may be mutilated, their social feelings outraged. It were much better that a sentient being should never have existed, than that it should have existed only to endure unmitigated misery."

"It is only by softening and disguising dead flesh by culinary preparation that it is rendered susceptible of mastication or digestion, and that the sight of its bloody juices and raw horror does not excite intolerable loathing and disgust."

"The thinking man must [...] oppose all cruel customs no matter how deeply rooted in tradition and surrounded by a halo. True manhood is too precious a spiritual good for us to surrender any part of it to thoughtlessness."

"Europeans are awakening more and more to a sense that beasts have rights, in proportion as the strange notion is being gradually overcome and outgrown, that the animal kingdom came into existence solely for the benefit and pleasure of man. This view, with the corollary that non-human living creatures are to be regarded merely as things, is at the root of the rough and altogether reckless treatment of them, which obtains in the West."

"It is asserted that beasts have no rights; the illusion is harboured that our conduct, so far as they are concerned, has no moral significance, or, as it is put in the language of these codes, that "there are no duties to be fulfilled towards animals." Such a view is one of revolting coarseness, a barbarism of the West, whose source is Judaism. In philosophy, however, it rests on the assumption, despite all evidence to the contrary, of the radical difference between man and beast,—a doctrine which, as is well known, was proclaimed with more trenchant emphasis by Descartes than by any one else: it was indeed the necessary consequence of his mistakes."

"It is of the utmost importance to emphasize the fact that, whatever the legal fiction may have been, or may still be, the rights of animals are not morally dependent on the so-called rights of property; it is not to owned animals merely that we must extend our sympathy and protection. [...] To take advantage of the sufferings of animals, whether wild or tame, for the gratification of sport, or gluttony, or fashion, is quite incompatible with any possible assertion of animals' rights."

"The charge of "sentimentalism" is frequently brought against those who plead for animals' rights. Now "sentimentalism," if any meaning at all can be attached to the word, must signify an inequality, an ill balance of sentiment, an inconsistency which leads men into attacking one abuse, while they ignore or condone another where a reform is equally desirable. That this weakness is often observable among "philanthropists" on the one hand, and "friends of animals" on the other, and most of all among those acute "men of the world," whose regard is only for themselves, I am not concerned to deny; what I wish to point out is, that the only real safeguard against sentimentality is to take up a consistent position towards the rights of men and of the lower animals alike, and to cultivate a broad sense of universal justice (not "mercy") for all living things. Herein, and herein alone, is to be sought the true sanity of temperament."

"If "rights" exist at all—and both feeling and usage indubitably prove that they do exist—they cannot be consistently awarded to men and denied to animals, since the same sense of justice and compassion apply in both cases."

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

"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."

"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."

"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."

"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."

"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."

"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."

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

"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!"

"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"."

"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."

"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."

"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."

"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."

"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."

"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."