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The animalrightsmovement, such as it is, is experiencing somewhat of a crisis of usage. I feel for the purist also with regard to the terms "animalrights" and "abolition." I have a definition of animalrights and for abolition that makes me an animalrights activist and an abolitionist.
There are a lot of similarities between that movement and today's animalrightsmovement (such as it is.but that's another post). The drive to emancipate slaves was grounded on religious and moral grounds. Just look at the pro-life movement. Just look at the pro-life movement.
I came across this 2005 book from the Society & Animals Journal titled Confronting Cruelty Moral Orthodoxy and the Challenge of the AnimalRightsMovement. Readership: This book will be of interest to anyone who wishes to understand the animalrightsmovement in England, the United States and Australia.
It is simply projustice, insisting only that the scope of justice be seen to include respect for the rights of animals. The animalrightsmovement is not for the faint of heart. How we change the dominant misconception of animals—indeed, whether we change it—is to a large extent a political question.
I not only learned about Harvey Milk, but about the early stages of the gay rightsmovement (which is ongoing today when one looks at all the right-wing flutterings over gay marriage.) It made me think though about the animalrightsmovement. Are we really a social movement like gay rights and civil rights?
Hal Herzog’s “ Some We Love, Some We Hate, Some We Eat ” (Harper 2011), though fascinating, is ultimately depressing for vegans and animalrights activists. Over at AnimalRights and AntiOppression , we’ve been discussing tactics and sharing our thoughts and experiences about what works and doesn’t work when it comes to advocacy.
The initial attractiveness of utilitarianism as a moral theory on which to rest the call for the better treatment of animals was noted in an earlier context. Because animals are sentient (i.e., Because animals are sentient (i.e.,
There is no inconsistency in rejecting plant rights while accepting animalrights. If Smith thinks that plant rights and animalrights stand or fall together, then he is confused, for there is a morally relevant difference between plants and animals, namely, that only the latter are sentient.
There are intractable practical differences between environmental ethics and the animal liberation movement. Very different moral obligations follow in respect, most importantly, to domestic animals, the principal beneficiaries of the humane ethic.
Here are three paragraphs from a recent essay by Roger Scruton : As I suggested, science provides authority for this weird morality only when clothed in moral doctrine. The sleight of hand that gave us the “selfish” gene gives us the rights of baboons. And that explains, in part, the appeal of the animal-rightsmovement.
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