In an earlier stage of our development most human groups held to a tribal ethic. Members of the tribe were protected, but people of other tribes could be robbed or killed as one pleased. Gradually the circle of protection expanded, but as recently as 150 years ago we did not include blacks. So African human beings could be captured, shipped to America and sold. In Australia white settlers regarded Aborigines as a pest and hunted them down, much as kangaroos are hunted down today. Just as we have progressed beyond the blatantly racist ethic of the era of slavery and colonialism, so we must now progress beyond the speciesist ethic of the era of factory farming, of the use of animals as mere research tools, of whaling, seal hunting, kangaroo slaughter and the destruction of wilderness. We must take the final step in expanding the circle of ethics.
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For most humans, especially for those in modern urban and suburban communities, the most direct form of contact with nonhuman animals is at meal time: we eat them.... The use and abuse of animals raised for food far exceeds, in sheer numbers of animals affected, any other kind of mistreatment.
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[T]hose who claim to care about the well-being of human beings and the preservation of our environment should become vegetarians for that reason alone. They would thereby increase the amount of grain available to feed people everywhere, reduce pollution, save water and energy, and cease contributing to the clearing of forests; moreover, since a vegetarian diet is cheaper than one based on meat dishes, they would have more money available to devote to famine relief, population control, or whatever social or political cause they thought most urgent. …[W]hen non-vegetarians 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.
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All the arguments to prove man's superiority cannot shatter this hard fact in suffering the animals are our equals.
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Those who, by their purchases, require animals to be killed have no right to be shielded from the slaughterhouse or any other aspect of the production of the meat they buy. If it is distasteful for humans to think about, what can it be like for the animals to experience it?
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Animal factories are one more sign of the extent to which our technological capacities have advanced faster than our ethics.
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An animal experiment cannot be justifiable unless the experiment is so important that the use of a brain-damaged human would be justifiable.
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All the arguments to prove man's superiority can not shatter this hard fact: In suffering, the animals are our equals.
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