A Quote by Peter Singer
The animal liberation movement is saying that where animals and humans have similar interests - we might take the interest in avoiding physical pain as an example, for it is an interest that humans clearly share with other animals - those interests are to be counted equally, with no automatic discount just because one of the beings is not human.
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When humans act like animals, they become the most dangerous of animals to themselves and other humans, and this is because of another critical difference between humans and animals: Whereas animals are usually restrained by the limits of physical appetites, humans have mental appetites that can be far more gross and capacious than physical ones. Only humans squander and hoard, murder and pillage because of notions.
It has been an obsession of human beings to create a hierarchy that places the human species on top and lumps all the "other animals" together beneath us. The resulting "speciesism" allows us to look upon animals as less deserving of all manner of rights and considerations than humans. To support this lower status, humans have argued that animals act instinctually; don't have souls; don't feel physical pain like we do; and lack self-consciousness, cognitive intelligence, emotional feelings, morality, and ethics.
We ought to consider the interests of animals because they have interests and it is unjustifiable to exclude them from the sphere of moral concern; to make this consideration depend on beneficial consequences for human beings is to accept the implication that the interests of animals do not warrant consideration for their own sakes.
Humans — who enslave, castrate, experiment on, and fillet other animals — have had an understandable penchant for pretending animals do not feel pain. A sharp distinction between humans and 'animals' is essential if we are to bend them to our will, make them work for us, wear them, eat them — without any disquieting tinges of guilt or regret. It is unseemly of us, who often behave so unfeelingly toward other animals, to contend that only humans can suffer. The behavior of other animals renders such pretensions specious. They are just too much like us.
I would not question the sincerity of vegetarians who take little interest in Animal Liberation because they give priority to other causes; but when nonvegetarians say that "human problems come first" I cannot help wondering what exactly it is that they are doing for human beings that compels them to continue to support the wasteful, ruthless exploitation of farm animals.
Not only are animals unable to avail themselves of language to assert their own rights, but many fewer humans have a clear sense of kinship with animals than have a clear sense of kinship with other humans. Among beings with subjective states of awareness, animals are the untouchable caste, those whom human others would rather not acknowledge, let alone render assistance.
Typically, defenders of experiments on animals do not deny that animals suffer. They cannot deny the animals' suffering, because they need to stress the similarities between humans and other animals in order to claim that their experiments may have some relevance for human purposes. The experimenter who forces rats to choose between starvation and electric shock to see if they develop ulcers (which they do) does so because the rat has a nervous system very similar to a human being's, and presumably feels an electric shock in a similar way.
There has been opposition to experimenting on animals for a long time. This opposition has made little headway because experimenters, backed by commercial firms that profit by supplying laboratory animals and equipment, have been able to convince legislators and the public that opposition comes from uninformed fanatics who consider the interests of animals more important than the interests of human beings.
All those animals that were in the cages, I would spend a lot of time in those cages with the animals in-between shots, just hanging out, because I prefer animals to humans. If I get an opportunity to be with them, I'll usually take it.
The human interest, and the natural interest, and the spiritual interest of this planet need to begin to take a priority over the corporate interest, the military interest, and the materialistic interests.
If animals are no longer quite outside the moral sphere, they are still in a special section near the outer rim. Their interests are allowed to count only when they do not clash with human interests. If there is a clash - even a clash between a lifetime of suffering for a nonhuman animal and the gastronomic preference of a human being - the interests of the nonhuman are disregarded. The moral attitudes of the past are too deeply embedded in our thought and our practices to be upset by a mere change in our knowledge of ourselves and of other animals.
By ceasing to rear and kill animals for food, we can make so much extra food available for humans that, properly distributed, it would eliminate starvation and malnutrition from this planet. Animal Liberation is Human Liberation too.
I call animals "guardians of Being," especially animals that live with humans. Because, for many humans, it's through their contact with animals they get in touch with that level of being.
Those who consume animals not only harm those animals and endanger themselves, but they also threaten the well-being of other humans who currently or will later inhabit the planet. ... It is time for humans to remove their heads from the sand and recognize the risk to themselves that can arise from their maltreatment of other species.
We believe we're seeing, in other animals, a process, or an attribute, that isn't fundamentally different from what we see in humans, so it seems to us to be spurious to call them different things. Now there are aspects of human culture that we don't find in animals, and that's really interesting, but there are also probably aspects of animal cultures that we don't find in humans, and that's really interesting.
Animal liberation is also human liberation. Animal liberationists care about the quality of life for all. We recognize our kinship with all feeling beings. We identify with the powerless and the vulnerable, the victims, all those dominated, oppressed and exploited. And it is the non-human animals whose suffering is the most intense, widespread, expanding, systematic and socially sanctioned of all.
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